Genesis 17 commentary

The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, “a high father,” to Abraham, “the father of a multitude.” All that the Christian world enjoys, it is indebted for to Abraham and his Seed.

The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac's posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ's sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.

Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai's name into Sarah. Sarai signifies my princess, as if her honour were confined to one family only; Sarah signifies a princess. The more favours God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ's day; now he saw it and was glad, Joh 8:56. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents' sake. Covenant blessings are reserved for Isaac, and appropriated to him.

Abraham and all his family were circumcised; so receiving the token of the covenant, and distinguishing themselves from other families that had no part nor lot in the matter. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. He did it because God bade him. It was a speedy obedience; in the self-same day. Sincere obedience makes no delay. Not only the doctrines of revelation, but the seals of God's covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Saviour, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal inclinations, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, Ro 2:28, 29. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.

1. And when Abram was ninety years old and nine Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had in the meantime occurred; but because the Spirit of God, according to his own will, selects those things which are most necessary to be known. He purposely points out the length of time which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials; yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain; namely, that Abram being contented with his only son, ceased to desire any other seed. The want of offspring had previously excited him to constant prayers and sighings; for the promise of God was so fixed in his mind, that he was ardently carried forward to seek its fulfillment. And now, falsely supposing that he had obtained his wish, he is led away by the presence of his son according to the flesh, from the expectation of a spiritual seed. Again the wonderful goodness of God shows itself, in that Abram himself is raised, beyond his own expectation and desire, to a new hope, and he suddenly hears, that what it never came into his mind to ask, is granted unto him. If he had been daily offering up importunate prayers for this blessing, we should not so plainly have seen that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before however we speak of Isaac, it will repay our labor, to notice the order and connection of the words.

First, Moses says that the Lord appeared unto him, in order that we may know that the oracle was not pronounced by secret revelation, but that a vision at the same time was added to it. Besides the vision was not speechless, but had the word annexed, from which word the faith of Abram might receive profit. Now that word summarily contains this declaration, that God enters into covenant with Abram: it then unfolds the nature of the covenant itself, and finally puts to it the seal, with the accompanying attestations.

I am the Almighty God אל שדי, ( El Shaddai ,) a title of Jehovah, apparently of plural form, Gesenius calls it the plural of majesty. It seems chiefly intended to convey the notion of Omnipotence. Some render the words, ‘God all sufficient; ‘but the original root of שדי conveys the notion, rather of overwhelming, than of sustaining power. The word is therefore better rendered, as in our version, Almighty. It corresponds with the Greek παντοκράτωρ, and with the Latin Omnipotens. — Ed The Hebrew noun El , which is derived from power, is here put for God. The same remark applies to the accompanying word שדי ( shaddai ,) as if God would declare, that he had sufficient power for Abram’s protection: because our faith can only stand firmly, while we are certainly persuaded that the defense of God is alone sufficient for use and can sincerely despise everything in the world which is opposed to our salvation. God, therefore, does not boast of that power which lies concealed within himself; but of that which he manifests towards his children; and he does so, in order that Abram might hence derive materials for confidence. Thus, in these words, a promise is included.

Walk before me The force of this expression we have elsewhere explained. In making the covenant, God stipulates for obedience, on the part of his servant. Yet He does not in vain prefix the declaration that he is ‘the Almighty God,’ and is furnished with power to help his own people: because it was necessary that Abram should be recalled from all other means of help, “Ab aliis omnibus.” “De tous autres moyens.” “From all other means.” — French Tr that he might entirely devote himself to God alone. For no one will ever retake himself to God, but he who keeps created things in their proper place, and looks up to God alone. Where, indeed, the power of God has been once acknowledged, it ought so to transport us with admiration, and our minds ought so to be filled with reverence for him, that nothing should hinder us from worshipping him. Moreover, because the eyes of God look for faith and truth in the heart, Abram is commanded to aim at integrity. For the Hebrews call him a man of perfections , who is not of a deceitful or double mind, but sincerely cultivates rectitude. In short, the integrity here mentioned is opposed, to hypocrisy. And surely, when we have to deal with God, no place for dissimulation remains. Now, from these words, we learn for what end God gathers together for himself a church; namely, that they whom he has called, may be holy. The foundation, indeed, of the divine calling, is a gratuitous promise; but it follows immediately after, that they whom he has chosen as a peculiar people to himself, should devote themselves to the righteousness of God. “ Yield yourselves unto God, as those that are alive from the dead and your members as instruments of righteousness unto God.” Romans 6:13. — Ed For on this condition, he adopts children as his own, that he may, in return, obtain the place and the honor of a Father. And as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore, let us know, that God manifests himself to the faithful, in order that they may live as in his sight; and may make him the arbiter not only of their works, but of their thoughts. Whence also we infer, that there is no other method of living piously and justly than that of depending upon God.

2. And I will make my covenant He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love; to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavor to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace; and then immediately had descended to the design of miscalling; namely, that Abram should be upright. He now subjoins a more ample declaration of his grace, in order that Abram may endeavor more willingly to form his mind and his life, both to reverence towards God, and to the cultivation of uprightness; as if God had said ‘See how kindly I indulge thee: for I do not require integrity from thee simply on account of my authority, which I might justly do; but whereas I owe thee nothing, I condescend graciously to engage in a mutual covenant.’ He does not, however, speak of this as of a new thing: but he recalls the memory of the covenant which he had before made, and now fully confirms and establishes its certainty. For God is not wont to utter new oracles, which may destroy the credit, or obscure the light, or weaken the efficacy of those which preceded; but he continues, as in one perpetual tenor, those promises which he has once given. Wherefore, by these words, he intends nothing else than that the covenant, of which Abram had heard before should be established and ratified: but he expressly introduces that principal point, concerning the multiplication of seed, which he afterwards frequently repeats.

3. And Abram fell on his face We know that this was the ancient rite of adoration. Moreover, Abram testifies, first, that he acknowledges God, in whose presence all flesh ought to keep silence, and to be humbled; and, secondly that he reverently receives and cordially embraces whatever God is about to speak. If, however, this was intended as a confession of faith, we must observe, that the faith which relies upon the grace of God cannot be disjoined from a pure conscience. God, in offering his grace to Abram, requires of him a sincere disposition to live justly and homily. Abram, in prostrating himself, declares that he obediently receives both. That is, both the promise of grace, and the command to yield obedience. — Ed. Let us therefore remember, that in one and the same bond of faith, the gratuitous adoption in which our salvation is placed, is to be combined with newness of life. And although Abram utters not a word, he declares more fully by his silence, than if he had spoken with a loud and sounding voice, that he yields obedience to the word of God.

4. As for me, behold, my covenant is with thee “Ego, ecce pactum meum tecum.” “I, behold, my covenant is with thee.” They who translate the passage, ‘Behold, I make a covenant with thee,’ or, ‘Behold, I and my covenant with thee;’ do not seem to me faithfully to represent the meaning of Moses. For, first, God declares that he is the speaker, in order that absolute authority may appear in his words. For since our faith can rest on no other foundation than his eternal veracity, it becomes, above all things, necessary for us to be informed that what is proposed to us, has proceeded from his sacred mouth. Therefore, the pronoun I, is to be read separately as a preface to the rest; in order that Abram might have a composed mind, and might engage, without hesitation, in the proposed covenant. Whence a useful doctrine is deduced, that faith necessarily has reference to God: because, although all angels and men should speak to us, never would their authority appear sufficiently great to confirm our minds. And it cannot but be, that we should at times waver, until that voice sounds from heaven, ‘I am.’ Whence also it appears what kind of religion is that of the Papacy: where, instead of the word of God, the fictions of men are alone the subject of boast. And they are justly exposed to continual fluctuation, who, depending upon the word of men, act unjustly towards God, by ascribing to them more than is right. But let us have no other foundation of our faith than this word ‘I’, not as spoken indifferently by any mouth whatever, but by the mouth of God alone. If, however, myriads of men set themselves in opposition, and proudly exclaim, ‘We, we,’ let this single word of God suffice to dissipate the empty sound of multitudes.

And thou shalt be a father of many nations “Multitudinis gentium.” “Of a multitude of nations.” It is asked what is this multitude of nations? It obviously appears, that different nations had their origin from the holy Patriarch: for Ishmael grew to a great people: the Idumeans, from another branch were spread far and wide; large families also sprung from other sons, whom he had by Keturah. But Moses looked still further, because, indeed, the Gentiles were to be, by faith, inserted into the stock of Abram, although not descended from him according to the flesh: of which fact Paul is to us a faithful interpreter and witness. For he does not gather together the Arabians, Idumeans, and others, for the purpose of making Abram the father of many nations; but he so extends the name of father, as to make it applicable to the whole world, in order that the Gentiles, in other respects strangers, and separated from each other, might, from all sides combine in one family of Abram. I grant, indeed, that, for a time, the twelve tribes were as so many nations; but only in order to form a prelude to that immense multitude, which, at length, is collected together as the one family of Abram. And that Moses speaks of those sons, who, being regenerate by faith, acquire the name, and pass over into the stock of Abram, is sufficiently proved by this one consideration. For the carnal race of Abram could not be divided into different nations, without causing those who had departed from the unity, to be immediately accounted strangers. Thus the Church rejected the Ishmaelites, the Idumeans, and others, and regarded them as foreigners. Abram therefore was not called the father of many nations, because his seed was to be divided into many nations; but rather, because many nations were to be gathered together unto him. A change also of his name is added as a token. For he begins to be called Abraham, in order that the name itself may teach him, that he should not be the father of one family only; but that a progeny should rise up to him from an immense multitude, beyond the common course of nature. For this reason, the Lord so often renews this promise; because the very repetition of it shows that no common blessing was promised.

7. And thy seed after thee There is no doubt that the Lord distinguishes the race of Abraham from the rest of the world. We must now see what people he intends. Now they are deceived who think that his elect alone are here pointed out; and that all the faithful are indiscriminately comprehended, from whatever people, according to the flesh, they are descended. For, on the contrary, the Scripture declares that the race of Abraham, by lineal descent, had been peculiarly accepted by God. And it is the evident doctrine of Paul concerning the natural descendants of Abraham, that they are holy branches which have proceeded from a holy root, (Romans 11:16.) And lest any one should restrict this assertion to the shadows of the law, or should evade it by allegory, he elsewhere expressly declares, that Christ came to be a minister of the circumcision, (Romans 15:8.) Wherefore, nothing is more certain, than that God made his covenant with those sons of Abraham who were naturally to be born of him. If any one object, that this opinion by no means agrees with the former, in which we said that they are reckoned the children of Abraham, who being by faith ingrafted into his body, form one family; the difference is easily reconciled, by laying down certain distinct degrees of adoption, which may be collected from various passages of Scripture. In the beginning, antecedently to this covenant, the condition of the whole world was one and the same. But as soon as it was said, ‘I will be a God to thee and to thy seed after thee,’ the Church was separated from other nations; just as in the creation of the world, the light emerged out of the darkness. Then the people of Israel was received, as the flock of God, into their own fold: the other nations wandered, like wild beasts, through mountains, woods, and deserts. Since this dignity, in which the sons of Abraham excelled other nations, depended on the word of God alone, the gratuitous adoption of God belongs to them all in common. For if Paul deprives the Gentiles of God and of eternal life, on the ground of their being aliens from the covenant, (Ephesians 4:18,) it follows that all Israelites were of the household of the Church, and sons of God, and heirs of eternal life. And although it was by the grace of God, and not by nature, that they excelled the Gentiles; and although the inheritance at the kingdom of God came to them by promise, and not by carnal descent; yet they are sometimes said to differ by nature from the rest of the world. In the Epistle to the Galatians, (Galatians 2:15), and elsewhere, Paul calls them saints ‘by nature,’ because God was willing that his grace should descend, “Quia continua serie prosequi nolebat Deus, gratiem suam ergo totum semen.” So it is, both in the Amsterdam edition, and in that of Hengstenberg; but the word nolebat (was unwilling) seems so contrary to the writer’s line of argument, that the French version is followed in the translation, which is, “Pource que Dieu vouloit poursuyure,” etc. — Ed by a continual succession, to the whole seed. In this sense, they who were unbelievers among the Jews, are yet called the children of the celestial kingdom by Christ. (Matthew 8:12.) Nor does what St Paul says contradict this; namely, that not all who are from Abraham are to be esteemed legitimate children; because they are not the children of the promise, but only of the flesh. (Romans 9:8.) For there, the promise is not taken generally for that outward word, by which God conferred his favor as well upon the reprobate as upon the elect; but must be restricted to that efficacious calling, which he inwardly seals by his Spirit. And that this is the case, is proved without difficulty; for the promise by which the Lord had adopted them all as children, was common to all: and in that promise, it cannot be denied, that eternal salvation was offered to all. What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only the elect effectually partake? Here, then, a twofold class of sons presents itself to us, in the Church; for since the whole body of the people is gathered together into the fold of God, by one and the same voice, all without exception, are in this respects accounted children; the name of the Church is applicable in common to them all: but in the innermost sanctuary of God, none others are reckoned the sons of God, than they in whom the promise is ratified by faith. And although this difference flows from the fountain of gratuitous election, whence also faith itself springs; yet, since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief. This method and dispensation continued even to the promulgation of the gospel; but then the middle wall was broken down, (Ephesians 2:14,) and God made the Gentiles equal to the natural descendants of Abraham. That was the renovation of the world, by which they, who had before been strangers, began to be called sons. Yet whenever a comparison is made between Jews and Gentiles, the inheritance of life is assigned to the former, as lawfully belonging to them; but to the latter, it is said to be adventitious. Meanwhile, the oracle was fulfilled in which God promises that Abraham should be the father of many nations. For whereas previously, the natural sons of Abraham were succeeded by their descendants in continual succession, and the benediction, which began with him, flowed down to his children; the coming of Christ, by inverting the original order, introduced into his family those who before were separated from his seed: at length the Jews were cast out, (except that a hidden seed of the election remained among them,) in order that the rest might be saved. It was necessary that these things concerning the seed of Abraham should once be stated, that they may open to us an easy introduction to what follows.

In their generations This succession of generations clearly proves that the posterity of Abraham were taken into the Church, in such a manner that sons might be born to them, who should be heirs of the same grace. In this way the covenant is called perpetual, as lasting until the renovation of the world; which took place at the advent of Christ. I grant, indeed, that the covenant was without end, and may with propriety be called eternal, as far as the whole Church is concerned; it must, however always remain as a settled point, that the regular succession of ages was partly broken, and partly changed, by the coming of Christ, because the middle wall being broken down, and the sons by nature being, at length, disinherited, Abraham began to have a race associated with himself from all regions of the world.

To be a God unto thee In this single word we are plainly taught that this was a spiritual covenant, not confirmed in reference to the present life only; but one from which Abraham might conceive the hope of eternal salvations so that being raised even to heaven, he might lay hold of solid and perfect bliss. For those whom God adopts to himself, from among a people — seeing that he makes them partakers of his righteousness and of all good things — he also constitutes heirs of celestial life. Let us then mark this as the principal part of the covenant, that He who is the God of the living, not of the dead, promises to be a God to the children of Abraham. It follows afterwards, in the way of augmentation of the grant, that he promised to give them the land. I confess, indeed, that something greater and more excellent than itself was shadowed forth by the land of Canaan; yet this is not at variance with the statement, that the promise now made was an accession to that primary one, ‘I will be thy God.’ Now, although God again affirms, as before, that He will give the land to Abraham himself, we nevertheless know, that Abraham never possessed dominion over it; but the holy man was contented with his title to it alone, although the possession of it was not granted him; and, therefore, he calmly passed from his earthly pilgrimage into heaven. God again repeats that He will be a God to the posterity of Abraham, in order that they may not settle upon earth, but may regard themselves as trained for higher things.

9. Thou shalt keep my covenant As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, in order that the memory of them might be more fully recorded, and more highly celebrated; so in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. The pious had previously possessed other ceremonies which confirmed to them the certainty of the grace of God; but now the Lord attests the new covenant with a new kind of symbol. But the reason why He suffered the human race to be without this testimony of his grace, during so many ages, is concealed from us; except that we see it was instituted at the time when he chose a certain nation to himself; which thing itself depends on his secret counsel. Moreover, although it would, perhaps, be more suitable for the purpose of instruction, were we to give a summary of those things which are to be said concerning circumcision; I will yet follow the order of the text, which I think more appropriate to the office of an interpreter. In the first place; since circumcision is called by Moses, the covenant of God, we thence infer that the promise of grace was included in it. For had it been only a mark or token of external profession among men, the name of covenant would be by no means suitable, for a covenant is not otherwise confirmed, than as faith answers to it. And it is common to all sacraments to have the word of God annexed to them, by which he testifies that he is propitious to us, and calls us to the hope of salvation; yea, a sacrament is nothing else than a visible word, or sculpture and image of that grace of God, which the word more fully illustrates. If, then, there is a mutual relation between the word and faith; it follows, that the proposed end and use of sacraments is to help, promote and confirm faith. But they who deny that sacraments are supports to faith, or that they aid the word in strengthening faith, must of necessity expunge the name of covenant; because, either God there offers himself as a Promiser, in mockery and falsely, or else, faith there finds that on which it may support itself, and from which it may confirm its own assurance. And although we must maintain the distinction between the word and the sign; yet let us know, that as soon as the sign itself meets our eyes, the word ought to sound in our ears. Therefore, while, in this place, Abraham is commanded to keep the covenant, God does not enjoin upon him the bare use of the ceremony, but chiefly designs that he should regard the end; and certainly, since the promise is the very soul of the sign, whenever it is torn away from the sign, nothing remains but a lifeless and vain phantom. This is the reason why we say, that sacraments are abolished by the Papists; because, the voice of God having become extinct, nothing remains with them, except the residuum of mute figures. Truly frivolous is their boasts that their magical exorcisms stand in the place of the word. For nothing can be called a covenants but what is perceived by us to be clearly revealed, so that it may edify our faith; these actors, who by gesture alone, or by a confused murmuring, play as on pipes, have nothing like this.

We now consider how the covenant is rightly kept; namely, when the word precedes, and we embrace the sign as a testimony and pledge of grace; for as God binds himself to keep the promise given to us; so the consent of faith and of obedience is demanded from us. What follows further on this subject is worthy of notice.

Between me and you ’Inter me et to’ But in the chapter itself it stands, ’Inter me et vos;’ as in the English version. — Ed. Whereby we are taught that a sacrament has not respect only to the external confession, but is an intervening pledge between God and the conscience of man. And, therefore, whosoever is not directed to God through the sacraments, profanes their use. But by the figure metonymy, the name of covenant is transferred to circumcision which is so conjoined with the word, that it could not be separated from it.

10. Every man-child among you shall be circumcised Although God promised alike to males and females, what he afterwards sanctioned by circumcision, he nevertheless consecrated, in one sex, the whole people to himself. For whereas, by this symbol, the promise which was given, indiscriminately, to males and females, is confirmed, and it is certain that females as well as males had need of confirmation, it is hence evident, that the symbol was ordained for the sake of both sexes. Nor is it of any force in opposition to this reasoning to say that each individual is commanded to communicate in the sacraments, if he would derive any benefit from them, on the ground that no profit is received by those who neglect their use. For the covenant of God was graven on the bodies of the males, with this condition annexed, that the females also should as their associates be partakers of the same sign.

11. Ye shall circumcise the flesh of your foreskin Very strange and unaccountable would this command at first sight appear. The subject treated of, is the sacred covenant, in which righteousness, salvation, and happiness are promised; whereby the seed of Abraham is distinguished from other nations, in order that it may be holy and blessed; and who can say that it is reasonable for the sign of so great a mystery to consist in circumcision? “Tanti mysterii insigne statui in pudendis partibus.” But as it was necessary for Abraham to become a fool, in order to prove himself obedient to God; so whosoever is wise, will both soberly and reverently receive what God seems to us foolishly to have commanded. And yet we must inquire, whether any analogy is here apparent between the visible sign, and the thing signified. For the signs which God has appointed to assist our infirmity, should be accommodated to the measure of our capacity, or they would be unprofitable. Moreover, it is probable that the Lord commanded circumcision for two reasons; first, to show that whatever is born of man is polluted; then, that salvation would proceed from the blessed seed of Abraham. In the first place, therefore, whatever men have peculiar to themselves, by generation, God has condemned, in the appointment of circumcision; in order that the corruption of nature being manifest, he might induce them to mortify their flesh. Whence also it follows, that circumcision was a sign of repentance. Yet, at the same time, the blessing which was promised in the seed of Abraham, was thereby marked and attested. If then it seem absurd to any one, that the token of a favor so excellent and so singular, was given in that part of the body, let him become ashamed of own salvation, which flowed from the loins of Abraham; but it has pleased God thus to confound the wisdom of the world, that he may the more completely abase the pride of the flesh. And hence we now learn, in the second place, how the reconciliation between God and men, which was exhibited in Christ, was testified by this sign. For which reason it is styled by Paul a seal of the righteousness of faith. (Romans 4:11.) Let it suffice thus briefly to have touched upon the analogy between the thing signified and the sign.

12. And he that is eight days old shall be circumcised “Et filius octo dierum circumcidetur.” — “And a son of eight days shall be circumcised.” God now prescribes the eighth day for circumcision; whence it appears that this was a part of that discipline, under which he intended to keep his ancient people; for greater liberty is at this day, permitted in the administration of baptism. Some, however maintain that we must not contend earnestly about the number of days, because the Lord spared the children on account of their tenderness, since it was not without danger to inflict a wound upon those who were newly born. For although he might have provided that circumcision should produce no harm or injury; yet there would be no absurdity in saying, that He has respect to their tender age, in order to prove to the Jews his paternal love towards their children. To others this seems to be too frigid; therefore they seek a spiritual mystery in the number of days. They think that the present life is allegorically signified by the seven days; that God commanded infants to be circumcised on the eighth day, in order to show that though we must give attention to the mortification of the flesh during the whole course of our life, it will not be completed till the end. Augustine also thinks that it had reference to the resurrection of Christ; whereby external circumcision was abolished and the truth of the figure was set forth. It is probable and consonant with reason, that the number seven designated the course of the present life. Therefore the eighth day might seem to be fixed upon by the Lord, to prefigure the beginning of a new life. But because such a reason is never given in Scripture, I dare affirm nothing. Wherefore, let it suffice to maintain what is certain and solid; namely, that God, in this symbol, has so represented the destruction of the old man, as yet to show that he restores men to life.

He that is born in the house, or bought with money When God commands Abraham to circumcise all whom he has under his power, his special love towards holy Abraham is conspicuous in this, that He embraces his whole family in His grace. We know that formerly slaves were scarcely reckoned among the number of men. But God, out of regard to his servant Abraham, adopts them as his own sons: to this mercy nothing whatever can be added. The pride also of the flesh is cast down; because God, without respect of persons, gathers together both freemen and slaves. But in the person of Abraham, he has prescribed it as a law to all his servants, that they should endeavor to bring all who are subject to them, into the same society of faith with themselves. For every family of the pious ought to be a church. Therefore, it we desire to prove our piety, we must labor that every one of us may have his house ordered in obedience to God. And Abraham is not only commanded to dedicate and to offer unto God those born in his house, but whomsoever he might afterwards obtain.

13. For an everlasting covenant The meaning of this expression may be twofold: either that God promises that his grace, of which circumcision was a sign and pledge, should be eternal; or that he intended the sign itself to be perpetually observed. Indeed, I have no doubt that this perpetuity ought to be referred to the visible sign. But they who hence infer, that the use of it ought to flourish among the Jews even of the present time, are (in my opinion) deceived. For they swerve from that axiom which we ought to regard as fixed; that since Christ is the end of the law, the perpetuity which is ascribed to the ceremonies of the law, was terminated as soon as Christ appeared. The temple was the perpetual habitation of God, according to that declaration,

“This is my rest forever, here will I dwell,” (Psalm 132:14.)

The Sabbath indicated not a temporal but a perpetual sanctification of the people. Nevertheless, it is not to be denied, that Christ brought them both to an end. In the same way must we also think of circumcision. If the Jews object, that in this manner, the law was violated by Christ; the answer is easy; that the external use of the law was so abrogated, as to establish its truth. For, at length, by the coming of Christ, circumcision was substantially confirmed, so that it should endure forever, and that the covenant which God had before made, should be ratified. Moreover, lest the changing of the visible sign should perplex any one, let that renovation of the world, of which I have spoken, be kept in mind; which renovation — notwithstanding some interposed variety — has perpetuated those things which would otherwise have been fading. Therefore, although the use of circumcision has ceased; yet it does not cerise to be an everlasting, or perpetual covenant, if only Christ be regarded as the Mediator; who, though the sign be changed, has confirmed the truth. And that, by the coming of Christ, external circumcision ceased, is plain from the words of Paul; who not only teaches that we are circumcised by the death of Christy spiritually, and not through the carnal sign: but who expressly substitutes baptism for circumcision; (Colossians 2:11;) and truly baptism could not succeed circumcision, without taking it away. Therefore in the next chapter he denies that there is any difference between circumcision and uncircumcision; because, at that time, the thing was indifferent, and of no importance. Whence we refute the error of those, who think that circumcision is still in force among the Jews, as if it were a peculiar symbol of the nation, which never ought to be abrogated. I acknowledge, indeed, that it was permitted to them for a time, until the liberty obtained by Christ should be better known; but though permitted, it by no means retained its original force. For it would be absurd to be initiated into the Church by two different signs; of which the one should testify and affirm that Christ was come, and the other should shadow him forth as absent.

14. And the uncircumcised man-child In order that circumcision might be the more attended to, God denounces a severe punishment on any one who should neglect it. And as this shows God’s great care for the salvation of men; so, on the other hand, it rebukes their negligence. For since God thus benignantly offers a pledge of his love, and of eternal life, for what purpose does he add threatening but to rouse the sluggishness of those whose duty it is to run with diligence? Therefore, this denunciation of punishment virtually charges men with foul ingratitude, because they either reject or despise the grace of God. The passage however teaches, that such contempt shall not pass unpunished. And since God threatens punishment only to despisers, we infer that the uncircumcision of children would do them no harm, if they died before the eighth day. For the bare promise of God was effectual to their salvation. He did not so attest this salvation by external signs, as to restrict his own effectual working to those signs. Moses, indeed, sets aside all controversy on this subject, by adducing as a reason, that they would make void the covenant of God: for we know, that the covenant was not violated, when the power of keeping it was taken away. Let us then consider, that the salvation of the race of Abraham was included in that expression, ‘I will be a God to thy seed.’ And although circumcision was added as a confirmation, it nevertheless did not deprive the word of its force and efficacy. But because it is not in the power of man to sever what God has joined together; no one could despise or neglect the sign, without both rejecting the word itself; and depriving himself of the benefit therein offered. And therefore the Lord punished bare neglect with such severity. But if any infants were deprived by death of the tokens of salvation, he spared them, because they had done nothing derogatory to the covenant of God. The same reasoning is at this day in force respecting baptism. Whoever, having neglected baptism, feigns himself to be contented with the bare promise, tramples, as much as in him lies, upon the blood of Christ, or at least does not suffer it to flow for the washing of his own children. Therefore, just punishment follows the contempt of the sign, in the privation of grace; because, by an impious severance of the sign and the word, or rather by a laceration of them, the covenant of God is violated. To consign to destruction those infants, whom a sudden death has not allowed to be presented for baptism, before any neglect of parents could intervene, is a cruelty originating in superstition. But that the promise belongs to such children, is not in the least doubtful. For what can be more absurd than that the symbol, which is added for the sake of confirming the promise, should really enervate its force? Wherefore, the common opinion, by which baptism is supposed to be necessary to salvation, ought to be so moderated, that it should not bind the grace of Gods or the power of the Spirit, to external symbols, and bring against God a charge of falsehood.

He hath broken my covenant For the covenant of God is ratified, when by faith we embrace what he promises. Should any one object, that infants were guiltless of this fault, because they hitherto were destitute of reason: I answer, we ought not to press this divine declaration too closely, as if God held the infants as chargeable with a fault of their own: but we must observe the antithesis, that as God adopts the infant son in the person of his father, so when the father repudiates such a benefit, the infant is said to cut himself off from the Church. For the meaning of the expression is this, ‘He shall be blotted out from the people whom God had chosen to himself’. The explanation of some, that they who remained in uncircumcision would not be Jews, and would have no place in the census of that people, is too frigid. We must go farther, and say, that God, indeed, will not acknowledge those as among his people, who will not bear the mark and token of adoption.

15. As for Sarai thy wife God now promises to Abraham a legitimate seed by Sarai. She had been (as I have said) too precipitate, when she substituted, without any command from God, her handmaid in her own place: Abraham also bad been too pliant in following his, wife, who foolishly and rashly wished to anticipate the design of God; nevertheless, their united fault did not prevent God frown making it known to them that he was about to give them that seed, from the expectation of which, they had, in a manner, cut themselves off. Whence the gratuitous kindness of God shines the more clearly, because, although men impede the course of it by obstacles of their own, it nevertheless comes to them. Moreover, God changes the name of Sarai, in order that he may extend her preeminence far and wide, which in her former name had been more restricted. For the letter י ( yod ) has the force among the Hebrews of the possessive pronoun: this being now taken away, God designs that Sarah should every where, and without exception, be celebrated as a sovereign and princess. Sarah shall her name be. Heb., שרה, Sarah . Sarai properly signifies “my princess,” as if sustaining that relation to a single individual or to a family. The restriction implied in the possessive “my” is now to be done away: her limited pre-eminence is to be unspeakably enlarged. Thus, instead of “my princess,” she is henceforth to bear an appellation importing “princess of a multitude,” and corresponding with the magnificent promise made to her, ver. 16. — Bush, Notes on Genesis And this is expressed in the context, when God promises that he will give her a son, from whom at length nations and kings should be born. And although at first sight this benediction appears most ample, it is still far richer than it seems to be, in the words here used, as we shall see in a little time.

17. And Abraham fell upon his face This was in token, not only of his reverence, but also of his faith. For Abraham not only adores God, but in giving him thanks, testifies that he receives and embraces what was promised concerning a son. Hence also we infer that he laughed, not because he either despised, or regarded as fabulous, or rejected, the promise of God; but, as is commonly wont to happen in things which are least expected, partly exulting with joy, and partly being carried beyond himself in admiration, he breaks forth into laughter. For I do not assent to the opinion of those who suppose, that this laughter flowed solely from joy; but I rather think that Abraham was as one astonished; which his next interrogation also confirms, shall a child be born to him that an hundred years old? For although he does not reject as vain what had been said by the angel, he yet shows that he was no otherwise affected, than as if he had received some incredible tidings. The novelty of the thing so strikes him, that for a short time he is confounded; yet he humbles himself before God, and with confused mind, prostrating himself on the earth, he, by faith, adores the power of God. For, that this was not the language of one who doubts, Paul, in his Epistle to the Romans, is a witness, (Romans 4:19,) who denies that Abraham considered his body now dead, or the barren womb of Sarah, or that he staggered through unbelief; but declares that he believed in hope against hope. And that which Moses relates, that Abraham said in his heart, I do not so explain as if he had distinctly conceived this in his mind: but as many things steal upon us contrary to our purpose, the perplexing thought suddenly rushed upon his mind, ‘What a strange thing is this, that a son should be born to one a hundred years old!’ This, however, seems to some, to be a kind of contest between carnal reason and faith; for although Abraham, reverently prostrating himself before God, submits his own mind to the divine word, he is still disturbed by the novelty of the affair. I answer, that this admiration, which did not obstruct the course of God’s power, was not contrary to faith; nay, the strength of faith shone the more brightly, in having surmounted an obstacle so arduous. And therefore he is not reprehended for laughing, as Sarah is in the next chapter Genesis 18:1

18. And Abraham said unto God Abraham does not now wonder silently within himself, but pours forth his wish and prayer. His language, however, is that of a mind still perturbed and vacillating, O that (or I wish that) Ishmael might live! For, as if he did not dare to hope for all that God promises, he fixes his mind upon the son already born; not because he would reject the promise of fresh offspring, but because he was contented with the favor already received, provided the liberality of God should not extend further. He does not, then, reject what the Lord offers; but while he is prepared to embrace it, the expression, O that Ishmael! yet flows from him through the weakness of his flesh. Some think that Abraham spoke thus, because he was afraid for his firstborn. But there is no reason why we should suppose that Abraham was smitten with any such fear, as that God, in giving him another son, would take away the former, or as if the latter favor should absorb that which had preceded. The answer of God, which follows shortly after, refutes this interpretation. What I have said is more certain; namely, that Abraham prayed that the grace of God, in which he acquiesced, might be ratified and confirmed to him. Moreover, without reflection, he breaks forth into this wish, when, for very joy, he could scarcely believe what he had heard from the mouth of God. ‘To live before Jehovah’ is as much as, to be preserved in safety under his protection, or to be blessed by Him. Abraham therefore desires of the Lord, that he will preserve the life which he has given to Ishmael.

19. Sarah thy wife shall bear thee a son indeed Some take the adverb אבל ( abal ,) to mean ‘Truly.’ Others, however, more rightly suppose it to be used for increasing the force of the expression. For God rouses the slumbering mind of his servant; as if he would say, ‘The sight of one favor prevents thee from raising thyself higher; and thus it happens that thou dost confine thy thoughts within too narrow limits. Now, therefore, enlarge thy mind, to receive also what I promise concerning Sarah. For the door of hope ought to be sufficiently open to admit the word in its full magnitude.’

And I will establish my covenant with him He confines the spiritual covenant to one family, in order that Abraham may hence learn to hope for the blessing before promised; for since he had framed for himself a false hope, not founded on the word of God, it was necessary that this false hope should first be dislodged from his heart, in order that he might now the more fully rely upon the heavenly oracles, and might fix the anchor of his faith, which before had wavered in a fallacious imagination, on the firm truth of God. He calls the covenant everlasting, in the sense which we have previously explained. He then declares that it shall not be bound to one person only, but shall be common to his whole race, that it may, by continual succession, descend to his posterity. Yet it may seem absurd, that God should command Ishmael, whom he deprives of his grace, to be circumcised. I answer; although the Lord constitutes Isaac the firstborn and the head, from whom he intends the covenant of salvation to flow, he still does not entirely exclude Ishmael, but rather, in adopting the whole family of Abraham, joins Ishmael to his brother Isaac as an inferior member, until Ishmael cut himself off from his father’s house, and his brother’s society. Therefore his circumcision was not useless, until he apostatized from the covenant: for although it was not deposited with him, he might, nevertheless, participate in it, with his brother Isaac. In short, the Lord intends nothing else, by these words, than that Isaac should be the legitimate heir of the promised benediction.

20. And as for Ishmael. He here more clearly discriminates between the two sons of Abraham. For in promising to the one wealth, dignity, and other things pertaining to the present life, he proves him to be a son according to the flesh. But he makes a special covenant with Isaac, which rises above the world and this frail life: not for the sake of cutting Ishmael off from the hope of eternal life, but in order to teach him that salvation is to be sought from the race of Isaac, where it really dwells. We infers however, from this passage, that the holy fathers were by no means kept down to earth, by the promises of God, but rather were borne upwards to heaven. For God liberally and profusely promises to Ishmael whatever is desirable with respect to this earthly life: and yet He accounts as nothing all the gifts He confers on him, in comparison with the covenant which was to be established in Isaac. It therefore follow, that neither wealth, nor power, nor any other temporal gift, is promised to the sons of the Spirit, but an eternal blessing, which is possessed only by hope, in this world. Therefore, however we may now abound in delights, and in all good things, our happiness is still transient, unless by faith we penetrate into the celestial kingdom of God, where a greater and higher blessing is laid up for us.

It is however asked, whether Abraham had respect only to this earthly life when he prayed for his son? For this the Lord seems to intimate, when he declares that he had granted what Abraham asked, and yet only mentions the things we have recorded. But it was not God’s design to fulfill the whole wish of Abraham on this point; only he makes it plain that he would have some respect to Ishmael, for whom Abraham had entreated; so as to show that the fathers prayer had not been in vain. For he meant to testify that he embraced Abraham with such love, that, for his sake, he had respect to his whole race, and dignified it with peculiar benefits.

22. God went up from Abraham This expression contains a profitable doctrine, namely, that Abraham certainly knew this vision to be from God; for the ascent here spoken implies as much. And it is necessary for the pious to be fully assured that what they hear proceeds from God, in order that they may not be carried hither and thither but may depend alone upon heaven. And whereas God now, when he has spoken to us, does not openly ascend to heaven before our eyes; this ought to diminish nothing from the certainty of our faith; because a full manifestation of Him has been made in Christ, with which it is right that we should be satisfied. Besides, although God does not daily ascend upwards in a visible form, yet, in this his majesty is not less resplendent, that he raises us upwards by transforming us into his own image. Further, he gives sufficient authority to his word, when he seals it upon our hearts by his spirit.

23. And Abraham took Ishmael Moses now commends the obedience of Abraham because he circumcised the whole of his family as he had been commanded. For he must, of necessity, have been entirely devoted to God, since he did not hesitate to inflict upon himself a wound attended with acute pain, and not without danger of life. To this may be added the circumstance of the time; namely, that he does not defer the work to another day, but immediately obeys the Divine mandate. There is, however, no doubt, that he had to contend with various perplexing thoughts. Not to mention innumerable others, this might come into his mind, ‘As for me, who have been so long harassed with many adverse affairs, and tossed about in different exiles, and yet have never swerved from the word of God; if, by this symbol, he would consecrate me to himself as a servant, why has he put me off to extreme old age? What does this mean, that I cannot be saved unless I, with one foot almost in the grave, thus mutilate myself?’ But this was an illustrious proof of obedience, that having overcome all difficulties, he quickly, and without delay, followed where God called him. And he gave, in so doing, an example of faith not less excellent; because, unless he had certainly embraced the promises of God, he would by no means have become so prompt to obey. Hence, therefore, arose his great alacrity, because he set the word of God in opposition to the various temptations which might disturb his mind, and draw him in contrary directions.

Two things also here are worthy of observation. First, that Abraham was not deterred by the difficulty of the work from yielding to God the duty which he owed him. We know that he had a great multitude in his house, nearly equal to a people. It was scarcely credible that so many men would have suffered themselves to be wounded apparently to be made a laughingstock. Therefore it was justly to be feared, that he would excite a great tumult in his tranquil family; yea, that, by a common impulses the major part of his servants would rise up against him; nevertheless, relying upon the word of God, he strenuously attempts what seemed impossible.

We next see, how faithfully his family was instructed; because not only his home-born slaves, but foreigners, and men bought with money, meekly receive the wounds which was both troublesome, and the occasion of shame to carnal sense. It appears then that Abraham diligently took care to have them prepared for due obedience. And since he held them under holy discipline, he received the reward of his own diligences in finding them so tractable in a most arduous affair. So, at this day, God seems to enjoin a thing impossible to be done, when he requires his gospel to be preached every where in the whole world, for the purpose of restoring it from death to life. For we see how great is the obstinacy of nearly all men, and what numerous and powerful methods of resistance Satan employs; so that, in short, all the ways of access to these principles are obstructed. Yet it behoves individuals to do their duty, and not to yield to impediments; and, finally our endeavors and our labors shall by no means fail of that success which is not yet apparent.

CHAPTER 18.

Genesis 18:1-33

1. And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

1. Deinde visus est illi Jehova in Querceto Mamre, quum ipse sederet in ostio tabernaculi, quando incalescebat dies.

2. And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them , he ran to meet them from the tent door, and bowed himself toward the ground,

2. Et elevavit oculos suos, et vidit, et ecce tres virri stabant juxta eum: et vidit, et cucurrit in occursum eorum ab ostio tabernaculi, et incurvavit se super terram.

3. And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

3. Et dixit, Domine mi, si nunc inveni gratiam in oculis tuis, ne nunc transeas a servo tuo.

4. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

4. Tollatur nunc parum aquae, et lavate pedes vestros, et considite sub arbore.

5. And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

5. Et capiam buccellam panis, et fulcite cor vestrum, postea transibitis: quia idcirco transiistis ad servum vestrum. Et dixerunt, Sicfacias quemadmodum loquutus es.

6. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it , and make cakes upon the hearth.

6. Itaque festinavit Abraham ad tabernaculum ad Sarah, et dixit, Festina, tria sata farinae similae consperge, et fac subcinercios panes.

7. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.

7. Et ad boves cucurrit Abraham, et tulit vitulum tenerum et bonum, et dedit puero, et festinavit ut paraet eum.

8. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

8. Et tulit butyrum, et lac, et vitulum quem paraverat, et posuit ante eos: et ipse stabat juxta eos sub arbore, et comederunt.

9. And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

9. Et dixerunt ad eum, Ubi est Sarah uxor tua? Et dixit, Ecce, in tabernaculo.

10. And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.

10. Et dixit, Revertendo revertar ad to secundum tempus vitae, et ecce, filius erit Sarah uxori tuae, Sarah autem audiebat in ostio tabernaculi, quod erat post eum.

11. Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.

11. Et Abraham et Sarah erant senes et provectae aetatis, desieratque esse ipsi Sarah via secundum mulieres.

12. Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

12. Risit ergo, Sarah intra sesse, dicendo, Postquam senui, erit mihi voluptas? Et dominus meus senuit.

13. And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

13. Et dixit Jehova ad Abraham, Utquid risit Sarah dicendo, Num etiam vere pariam, et ego senui?

14. Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

14. Numquid abscondetur a Jehova quicquam? ad tempus revertar ad to secundum tempus vitae, et ipse Sarah erit filius.

15. Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

15. Et negavit Sarah, dicendo, Non risi: quia timuit. Et dixit, Nequaquam, quia risisti.

16. And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.

16. Et surrexerunt inde viri, et respexerunt contra faciem Sedom: et Abraham ibat cum eis, ut deduceret eos.

17. And the LORD said, Shall I hide from Abraham that thing which I do;

17. Tunc Jehova dixit, An ego celabo Abraham quod ego facio?

18. Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

18. Et Abraham erit in gentem magnum et fortem, et benedicent sibi in eo omnes gentes terrae.

19. For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

19. Quia novi eum: propterea praecipiet filiis suis, et domui suae post se, et custodient viam Jehovae, ut faciant justitiam et judicium, ut venire faciat Jehova super Abraham, quod loquutus est super eum.

20. And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

20. Itaque dixit Jehova, Clamor Sedom et Hamorah certe multiplicatus est, et peccatum eorum utique aggravatum est valde.

21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

21. Descendam nunc, et videbo an secundum clamorem ejus, qui venit ad me, fecerint consummationem: et si non, sciam.

22. And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

22. Et verterunt se inde viri, et perrexerunt in Sedom: ipse vero Abraham adhuc stabat coram Jehova.

23. And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

23. Et accessit Abraham, et dixit, Numquid etiam disperdes justum cum impio?

24. Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

24. Si forte fuerint quinquaginta justi intra civitatem numquid etiam disperdes, et non parces loco propter quinquaginta justos, qui sunt intra eam?

25. That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

25. Absit tibi ut facias secundum rem hanc, ut mori facias justum cum impio, et sit justus sicut impius: absit tibi, an qui judex est omnis terrae, non faciet judicium?

26. And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

26. Et dixit Jehova, Si invenero in Sedom quinquaginta justos intra civitatem, parcam toti loco propter eos.

27. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

27. Et repondit Abraham, et dixit, Ecce, nunc coepi loqui ad Jehovam, et sum pulvis et cinis:

28. Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it

28. Si forsitan defuerint de quinquaginta justis quinque, numquid disperdes propter quinque totam civitatem? Et dixit, Non disperdam, si invenero ibi quadraginta et quinque.

29. And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty’s sake.

29. Et addidit adhuc ut loqueretur ad eum, et dixit, Si forte inventi fuerint ibi quadraginta. Et dixit, Non faciam propter quadraginta.

30. And he said unto him , Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it , if I find thirty there.

30. Et dixit, Ne nunc sit ira Domino meo, et loquar, Si forte inventi fuerint ibi triginta? Et dixit, Non faciam, si invenero ibi triginta.

31. And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.

31. Et dixit, Ecce, nunc coepi loqui ad Jehovam, Si forsitan inventi fuerint ibi viginti? Et dixit, Non disperdam propter viginti.

32. And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.

32. Et dixit, Ne nunc sit ira Domino meo, et loquar tantummodo semel, Si forsitan inventi fuerint ibi decem? Et dixit, Non disperdam propter decem.

33. And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

33. Et perrexit Jehova, quando finivit loqui ad Abraham, et Abraham reversus est ad locum suum.

CHAPTER 17

Ge 17:1-27. Renewal of the Covenant.

1. Abram ... ninety years old and nine--thirteen years after the birth of Ishmael [Ge 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar.

the Lord appeared--some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence.

I am the Almighty God--the name by which He made Himself known to the patriarchs (Ex 6:3), designed to convey the sense of "all-sufficient" (Psa 16:5, 6; 73:25).

walk ... and ... perfect--upright, or sincere (Psa 51:6) in heart, speech, and behavior.

3. Abram fell on his face--the attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence.

4. my covenant is with thee--Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour.

5. but thy name shall be Abraham--In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Re 2:17).

8. I will give unto thee ... the land--It had been previously promised to Abraham and his posterity (Ge 15:18). Here it is promised as an "everlasting possession," and was, therefore, a type of heaven, "the better country" (He 11:16).

10. Every man child among you shall be circumcised--This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Ac 7:8; Ro 4:11). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.

15-16. As for Sarai ... I will ... give thee a son also of her--God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai.

17. Abraham fell upon his face, and laughed--It was not the sneer of unbelief, but a smile of delight at the improbability of the event (Ro 4:20).

18. O that Ishmael might live before thee--natural solicitude of a parent. But God's thoughts are not as man's thoughts [Is 55:8].

19-20. The blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; and though the visible Church did not descend from his family, yet personally he might, and it is to be hoped did, enjoy its benefits.

The Lord appeared to Abram - See note on Gen 15:1.

I am the Almighty God - אני אל שדי ani El shaddai, I am God all-sufficient; from שדה shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually.

Walk before me - התהלך לפני hithhallech lephanai, set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience?

Be thou perfect - והיה תמים vehyeh thamim, and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Mat 5:48 : Εσεσθε ὑμεις τελειοι, ὡσπερ ὁ Πατηρ ὑμων ὁ εν τοις ουρανοις τελειος εστι· Ye Shall Be perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect - to be perfect as our Father who is in heaven is perfect, to be filled with the fullness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, "You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience." If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera, "without wax;" and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be Sincere! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement.

And Abram fell on his face - The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his knees, and touched the earth with his forehead. A very painful posture, but significative of great humiliation and reverence.

Thy name shall be Abraham - Abram אברם literally signifies a high or exalted father. Ab-ra-ham אברהם differs from the preceding only in one letter; it has ה he before the last radical. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch's name is this: For a father of many nations have I made thee, אב המון גוים ab-hamon goyim, "a father of a multitude of nations." This has led some to suppose that אברהם Abraham, is a contraction for אב רב המון ab-rab-hamon, "the father of a great multitude."

Aben Ezra says the name is derived from אביר המון abir-hamon, "a powerful multitude."

Rabbi Solomon Jarchi defines the name cabalistically, and says that its numeral letters amount to two hundred and forty-eight, which, says he, is the exact number of the bones in the human body. But before the ה he was added, which stands for five, it was five short of this perfection.

Rabbi Lipman says the ה he being added as the fourth letter, signifies that the Messiah should come in the fourth millenary of the world.

Clarius and others think that the ה he, which is one of the letters of the Tetragrammaton, (or word of four letters, יהוה YeHoVaH), was added for the sake of dignity, God associating the patriarch more nearly to himself, by thus imparting to him a portion of his own name.

Having enumerated so many opinions, that of William Alabaster, in his Apparatus to the Revelation, should not be passed by. He most wisely says that ab-ram or ab-rom signifies father of the Romans, and consequently the pope; therefore Abraham was pope the first! This is just as likely as some of the preceding etymologies.

From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed.

Hottinger, in his Smegma Orientale, supposes the word to be derived from the Arabic root rahama, which signifies to be very numerous. Hence ab raham would signify a copious father or father of a multitude. This makes a very good sense, and agrees well with the context. Either this etymology or that which supposes the inserted ה he to be an abbreviation of the word המן hamon, multitude, is the most likely to be the true one. But this last would require the word to be written, when full, אב רם המון ab-ram-hamon.

The same difficulty occurs, Gen 17:15, on the word Sarai, שרי which signifies my prince or princess, and Sarah, שרה where the whole change is made by the substitution of a ה he for a י yod. This latter might be translated princess in general; and while the former seems to point out her government in her own family alone, the latter appears to indicate her government over the nations of which her husband is termed the father or lord; and hence the promise states that she shall be a mother of nations, and that kings of people should spring from her. See Gen 17:15, Gen 17:16.

Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both names, I cannot help concluding that some mystery was designed by its insertion; and therefore the opinion of Clarius and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out.

From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of explanations of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false or absurd.

An everlasting covenant - ברית עולם berith olam. See note on Gen 13:15. Here the word olam is taken in its own proper meaning, as the words immediately following prove - to be a God unto thee, and thy seed after thee; for as the soul is to endure for ever, so it shall eternally stand in need of the supporting power and energy of God; and as the reign of the Gospel dispensation shall be as long as sun and moon endure, and its consequences eternal, so must the covenant be on which these are founded.

Everlasting possession - Here עולם olam appears to be used in its accommodated meaning, and signifies the completion of the Divine counsel in reference to a particular period or dispensation. And it is literally true that the Israelites possessed the land of Canaan till the Mosaic dispensation was terminated in the complete introduction of that of the Gospel. But as the spiritual and temporal covenants are both blended together, and the former was pointed out and typified by the latter, hence the word even here may be taken in its own proper meaning, that of ever-during, or eternal; because the spiritual blessings pointed out by the temporal covenant shall have no end. And hence it is immediately added, I will be their God, not for a time, certainly, but for ever and ever. See the note on Gen 21:33.

Every man - child - shall be circumcised - Those who wish to invalidate the evidence of the Divine origin of the Mosaic law, roundly assert that the Israelites received the rite of circumcision from the Egyptians. Their apostle in this business is Herodotus, who, lib. ii., p. 116, Edit. Steph. 1592, says: "The Colchians, Egyptians, and Ethiopians, are the only nations in the world who have used circumcision απ' αρχης, from the remotest period; and the Phoenicians and Syrians who inhabit Palestine acknowledge they received this from the Egyptians." Herodotus cannot mean Jews by Phoenicians and Syrians; if he does he is incorrect, for no Jew ever did or ever could acknowledge this, with the history of Abraham in his hand. If Herodotus had written before the days of Abraham, or at least before the sojourning of the children of Israel in Egypt, and informed us that circumcision had been practiced among them απ' αρχης, from the beginning, there would then exist a possibility that the Israelites while sojourning among them had learned and adopted this rite. But when we know that Herodotus flourished only 484 years before the Christian era, and that Jacob and his family sojourned in Egypt more than 1800 years before Christ, and that all the descendants of Abraham most conscientiously observed circumcision, and do so to this day, then the presumption is that the Egyptians received it from the Israelites, but that it was impossible the latter could have received it from the former, as they had practiced it so long before their ancestors had sojourned in Egypt.

And it shall be a token - לאות leoth, for a sign of spiritual things; for the circumcision made in the flesh was designed to signify the purification of the heart from all unrighteousness, as God particularly showed in the law itself. See Deu 10:16; see also Rom 2:25-29;Col 2:11. And it was a seal of that righteousness or justification that comes by faith, Rom 4:11. That some of the Jews had a just notion of its spiritual intention, is plain from many passages in the Chaldee paraphrases and in the Jewish writers. I borrow one passage from the book Zohar, quoted by Ainsworth: "At what time a man is sealed with this holy seal, (of circumcision), thenceforth he seeth the holy blessed God properly, and the holy soul is united to him. If he be not worthy, and keepeth not this sign, what is written? By the breath of God they perish, (Job 4:9), because this seal of the holy blessed God was not kept. But if he be worthy, and keep it, the Holy Ghost is not separated from him."

He that is eight days old - Because previously to this they were considered unclean, Lev 12:2, Lev 12:3, and circumcision was ever understood as a consecration of the person to God. Neither calf, lamb, nor kid, was offered to God till it was eight days old for the same reason, Lev 22:27.

He that is born in thy house - The son of a servant; he that is bought with thy money - a slave on his coming into the family. According to the Jewish writers the father was to circumcise his son; and the master, the servant born in his house, or the slave bought with money. If the father or master neglected to do this, then the magistrates were obliged to see it performed; if the neglect of this ordinance was unknown to the magistrates, then the person himself, when he came of age, was obliged to do it.

The uncircumcised - shall be cut off from his people - By being cut off some have imagined that a sudden temporal death was implied; but the simple meaning seems to be that such should have no right to nor share in the blessings of the covenant, which we have already seen were both of a temporal and spiritual kind; and if so, then eternal death was implied, for it was impossible for a person who had not received the spiritual purification to enter into eternal glory. The spirit of this law extends to all ages, dispensations, and people; he whose heart is not purified from sin cannot enter into the kingdom of God. Reader, on what is thy hope of heaven founded?

Thou shalt not call her name Sarai, but Sarah - See note on Gen 17:5.

I will bless her, etc. - Sarah certainly stands at the head of all the women of the Old Testament, on account of her extraordinary privileges. I am quite of Calmet's opinion that Sarah was a type of the blessed Virgin. St. Paul considers her a type of the New Testament and heavenly Jerusalem; and as all true believers are considered as the children of Abraham, so all faithful holy women are considered the daughters of Sarah, Gal 4:22, Gal 4:24, Gal 4:26. See also 1Pet 3:6.

Then Abraham - laughed - I am astonished to find learned and pious men considering this as a token of Abraham's weakness of faith or unbelief, when they have the most positive assurance from the Spirit of God himself that Abraham was not weak but strong in the faith; that he staggered not at the promise through unbelief, but gave glory to God, Rom 4:19, Rom 4:20. It is true the same word is used, Gen 18:12, concerning Sarah, in whom it was certainly a sign of doubtfulness, though mixed with pleasure at the thought of the possibility of her becoming a mother; but we know how possible it is to express both faith and unbelief in the same way, and even pleasure and disdain have been expressed by a smile or laugh. By laughing Abraham undoubtedly expressed his joy at the prospect of the fulfillment of so glorious a promise; and from this very circumstance Isaac had his name. יצחק yitschak, which we change into Isaac, signifies laughter; and it is the same word which is used in the verse before us: Abraham fell on his face, ויצחק vaiyitschak, and he laughed; and to the joy which he felt on this occasion our Lord evidently alludes, Joh 8:56 : Your father Abraham Rejoiced to see my day; and he saw it, and was Glad. And to commemorate this joy he called his son's name Isaac. See note on Gen 21:6.

O that Ishmael might live before thee! - Abraham, finding that the covenant was to be established in another branch of his family, felt solicitous for his son Ishmael, whom he considered as necessarily excluded; on which God delivers that most remarkable prophecy which follows in Gen 17:20, and which contains an answer to the prayer and wish of Abraham: And as for Ishmael I have heard thee; so that the object of Abraham's prayer was, that his son Ishmael might be the head of a prosperous and potent people.

Twelve princes shall he beget, etc. - See the names of these twelve princes, Gen 25:12-16. From Ishmael proceeded the various tribes of the Arabs, called also Saracens by Christian writers. They were anciently, and still continue to be, a very numerous and powerful people. "It was somewhat wonderful, and not to be foreseen by human sagacity," says Bishop Newton, "that a man's whole posterity should so nearly resemble him, and retain the same inclinations, the same habits, and the same customs, throughout all ages! These are the only people besides the Jews who have subsisted as a distinct people from the beginning, and in some respects they very much resemble each other 1. The Arabs, as well as the Jews, are descended from Abraham, and both boast of their descent from the father of the faithful. 2. The Arabs, as well as the Jews, are circumcised, and both profess to have derived this ceremony from Abraham. 3. The Arabs, as well as the Jews, had originally twelve patriarchs, who were their princes or governors. 4. The Arabs, as well as the Jews, marry among themselves, and in their own tribes. 5. The Arabs, as well as the Jews, are singular in several of their customs, and are standing monuments to all ages of the exactness of the Divine predictions, and of the veracity of Scripture history. We may with more confidence believe the particulars related of Abraham and Ishmael when we see them verified in their posterity at this day. This is having, as it were, ocular demonstration for our faith." See Bp. Newton's Second Dissertation on the Prophecies, and See note on Gen 16:12.

My covenant will I establish with Isaac - All temporal good things are promised to Ishmael and his posterity, but the establishment of the Lord's covenant is to be with Isaac. Hence it is fully evident that this covenant referred chiefly to spiritual things - to the Messiah, and the salvation which should be brought to both Jews and Gentiles by his incarnation, death, and glorification.

God went up from Abraham - Ascended evidently before him, so that he had the fullest proof that it was no human being, no earthly angel or messenger, that talked with him; and the promise of a son in the course of a single year, at this set time in the next year, Gen 17:21, which had every human probability against it, was to be the sure token of the truth of all that had hitherto taken place, and the proof that all that was farther promised should be fulfilled in its due time. Was it not in nearly the same way in which the Lord went up from Abraham, that Jesus Christ ascended to heaven in the presence of his disciples? Luk 24:51.

And Abraham took Ishmael, etc. - Had not Abraham, his son, (who was of age to judge for himself), and all the family, been fully convinced that this thing was of God, they could not have submitted to it. A rite so painful, so repugnant to every feeling of delicacy, and every way revolting to nature, could never have sprung up in the imagination of man. To this day the Jews practice it as a Divine ordinance; and all the Arabians do the same. As a distinction between them and other people it never could have been designed, because it was a sign that was never to appear. The individual alone knew that he bore in his flesh this sign of the covenant, and he bore it by the order of God, and he knew it was a sign and seal of spiritual blessings, and not the blessings themselves, though a proof that these blessings were promised, and that he had a right to them. Those who did not consider it in this spiritual reference are by the apostle denominated the concision, Phi 3:2, i.e., persons whose flesh was cut, but whose hearts were not purified.

The contents of this chapter may be summed up in a few propositions: -

1. God, in renewing his covenant with Abram, makes an important change in his and Sarai's name; a change which should ever act as a help to their faith, that the promises by which God had bound himself should be punctually fulfilled. However difficult it may be for us to ascertain the precise import of the change then made, we may rest assured that it was perfectly understood by both; and that, as they had received this name from God, they considered it as placing them in a new relation both to their Maker and to their posterity. From what we have already seen, the change made in Abram's name is inscrutable to us; there is something like this in Rev 2:17 : To him that overcometh will I give a white stone, and a New Name - which no man knoweth, saving he that receiveth it. The full import of the change made in a soul that enters into covenant with God through Christ, is only known to itself; a stranger intermeddleth not with its joy. Hence, even men of learning and the world at large have considered experimental religion as enthusiasm, merely because they have not understood its nature, and have permitted themselves to be carried away by prejudices which they have imbibed perhaps at first through the means of ignorant or hypocritical pretenders to deep piety; but while they have the sacred writings before them, their prejudices and opposition to that without which they cannot be saved are as unprincipled as they are absurd.

2. God gives Abraham a precept, which should be observed, not only by himself, but by all his posterity; for this was to be a permanent sign of that covenant which was to endure for ever. Though the sign is now changed from circumcision to baptism, each of them equally significant, yet the covenant is not changed in any part of its essential meaning. Faith in God through the great sacrifice, remission of sins, and sanctification of the heart, are required by the new covenant as well as by the old.

3. The rite of circumcision was painful and humiliating, to denote that repentance, self-denial, etc., are absolutely necessary to all who wish for redemption in the blood of the covenant; and the putting away this filth of the flesh showed the necessity of a pure heart and a holy life.

4. As eternal life is the free gift of God, he has a right to give it in what way he pleases, and on what terms. He says to Abraham and his seed, Ye shall circumcise the flesh of your foreskin, and he that doth not so shall be cut off from his people. He says also to sinners in general, Let the wicked forsake his way, and the unrighteous man his thoughts; Repent, and believe the Gospel; and, Except ye repent, ye shall perish. These are the terms on which he will bestow the blessings of the old and new covenants. And let it be remembered that stretching out the hand to receive an alms can never be considered as meriting the bounty received, neither can repentance or faith merit salvation, although they are the conditions on which it is bestowed.

5. The precepts given under both covenants were accompanied with a promise of the Messiah. God well knows that no religious rite can be properly observed, and no precept obeyed, unless he impart strength from on high; and he teaches us that that strength must ever come through the promised seed. Hence, with the utmost propriety, we ask every blessing through him, in whom God is well pleased.

6. The precept, the promise, and the rite, were prefaced with, "I am God all-sufficient; walk before me, and be thou perfect." God, who is the sole object of religious worship, has the sole authority to prescribe that worship, and the rites and ceremonies which shall be used in it; hence he prescribed circumcision and sacrifices under the old law, and baptism and the eucharist under the Gospel; and to render both effectual to the end of their institution, faith in God was indispensably necessary.

7. Those who profess to believe in him must not live as they list, but as he pleases. Though redeemed from the curse of the law, and from the rites and ceremonies of the Jewish Church, they are under the law to Christ, and must walk before him - be in all things obedient to that moral law which is an emanation from the righteousness of God, and of eternal obligation; and let it ever be remembered that Christ is "the author of eternal salvation to all that obey him." Without faith and obedience there can be no holiness, and without holiness none can see the Lord. Be all that God would have thee to be, and God will be to the"' all that thou canst possibly require. He never gives a precept but he offers sufficient grace to enable thee to perform it. Believe as he would have thee, and act as he shall strengthen thee, and thou wilt believe all things savingly, and do all things well.

And when Abram was ninety nine years old - Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred; Perhaps to correct Abram's over - hasty marrying of Hagar. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified. The Lord appeared unto Abram - In some visible display of God's immediate glorious presence with him. And said, I am the Almighty God - By this name he chose to make himself known to Abram, rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 35:11. They called him by this name, Gen 28:5 43:14 48:3. It is the name of God that is mostly used throughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely. I am El - Shaddai. It speaks the almighty power of God, either As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took this title from the destruction of the old world: Or, As a benefactor, v for rva who, and yr it sufficeth. Our old English translation reads it here, very significantly, I am God All - sufficient. The God with whom we have to do, is self - sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls. But the covenant is mutual, walk before me, and be thou perfect - That is, upright and sincere. Observe, That to walk before God, is to set God always before us, and to think, and speak, and act, in every thing as those that are always under his eye. It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation. That upright walking with God is the condition of our interest in his all - sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him. A continual regard to God's all - sufficiency will have a great influence upon our upright walking with him.

And Abram fell on his face while God talked with him - Either, As one overcome by the brightness of the Divine glory: Daniel and John did so likewise. Or. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face.

The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant is with thee. And thou shalt be a father of many nations - This implies, That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and in the sons of Keturah. And the event answered, for there have been, and are, more of the children of men descended from Abraham, than from any one man at equal distance with him from Noah, the common root. That all believers, in every age, should be looked upon as his spiritual seed, as the father of the faithful. In this sense the apostle directs us to understand this promise, Rom 4:16,17. He is the father of those, in every nation, that, by faith, enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine majesty.

In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.

And I will establish my covenant - Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted, with the seal of it, to the seed of believers, and the internal administration of it by the Spirit to Christ's seed in every age. This is a covenant of exceeding great and precious promises. Here are two which indeed are all - sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: wisdom to guide and counsel them, power to protect and support them, goodness to supply and comfort them; what faithful worshippers can expect from the God they serve, believers shall find in God as theirs. This is enough, yet not all.

And I will give thee Canaan for an everlasting possession - God had before promised this land to Abraham and his seed, Ge 15:18. But here, it is promised for an everlasting possession, as a type of heaven, that everlasting rest which remains for the people of God. This is that better country to which Abraham had an eye, and the grant of which was that which answered the vast extent of that promise, that God would be to them a God; so that if God had not designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham, according to the flesh; so heaven is secured to all his spiritual seed for a possession truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant, and the earnest of it is given to all believers.

The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Acts 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, it is called a sign and seal, Rom 4:11, for it was. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to another Canaan. An obligation upon Abraham and his seed to that duty which was their part of the covenant, not only to the duty of accepting the covenants and putting away the corruption of the flesh, which were primarily signified by circumcision, but in general to the observation of all God's commands. They who will have God to be to them a God, must consent to be to him a people. Now, 1. Circumcision was a bloody ordinance, for all things by the law were purged with blood, Heb 9:22. See Exo 24:8. But the blood of Christ being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to baptism. 2. It was peculiar to the males, though the women also were included in the covenant. 3. Christ having not yet offered himself for us, God would have man to enter into covenant, by the offering of some part of his own body, and no part could be better spared. 4. The ordinance was to be administered to children when they were eight days old, that they might gather some strength to be able to undergo the pain of it. 5. The children of the strangers were to be circumcised, which looked favourable upon the Gentiles, who should, in due time be brought into the family of Abraham, by faith. Here is, (1.) The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations, for she also shall be a mother of nations, and kings of people shall be of her, Ge 17:16. Note, God reveals the purposes of his good - will to his people by degrees. God had told Abraham long before, that he should have a son, but never 'till now that he should have a son by Sarai. The blessing of the Lord makes fruitful, and adds no sorrow with it; no such sorrow as was in Hagar's case. I will bless her, with the blessing of fruitfulness, and then thou shalt have a son of her. Civil government and order is a great blessing to the church. It is promised not only that people, but kings of people should be of her; not a headless rout, but a well modelled, well governed society.

Sarah shall her name be - The same letter is added to her name that was to Abraham's. Sarai signifies my princess, as if her honour were confined to one family only: Sarah signifies a princess, viz. of multitudes.

Then Abraham fell on his face, and laughed - It was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ's day, now he saw it and was glad, John 8:56, for as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac, and said, Shall a child be born to him that is an hundred years old? - He doth not here speak of it, as at all doubtful, for we are sure he staggered not at the promise, Rom 4:20, but as wonderful, and that which could not be effected but by the almighty power of God.

And Abraham said, O that Ishmael might live before thee! - This he speaks nor as desiring that Ishmael might be preferred before the son he should have by Sarah, but as dreading lest he should be forsaken of God, he puts up this petition on his behalf. The great thing we should desire of God, for our children, is, that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. God's answer to this prayer, is an answer of peace. Abraham could not say he sought God's face in vain.

As for Ishmael, I have heard thee; I have blessed him - That is, I have many blessings in store for him. His posterity shall be numerous; I will multiply him exceedingly; They shall be considerable; twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins.

He names that child, Isaac - Laughter, because Abraham rejoiced in spirit when this son was promised him.

1. AND when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God , walk before me , and be thou perfect .

Who can do all that I have promised, or shall promise to thee, and whatsoever pleaseth me: and therefore do thou firmly believe all my words.

As becomes one in the presence of thy Lord, and Judge, and Rewarder, being careful to please and obey me in all things, and depending upon me for thy well-doing, and well-being. See the same phrase, Gen. 48. 15. 1 King. 8. 25. Psal. 116. 9.

(i. e.) sincere, universal, and constant in thy belief of my promises and obedience to my commands. See Gen. 6. 9.

Marginal references: Or All-sufficient.; Chap. 5. 22.; Or upright or sincere.

2. And I will make my covenant between me and thee , and will multiply thee exceedingly.

I am come to renew, establish, and enlarge that covenant which I formerly made with thee.

3. And Abram fell on his face , and God talked with him, saying,

Partly in self-abasement, and an humble sense of his own undeservedness of such favours; and partly in reverence and worship to God, and a thankful acknowledgment of his marvellous kindess. Compare Levit. 9. 24. Ezek. 43. 3.

4. As for me, behold my covenant is with thee; and thou shalt be a father of many nations .

Both literally, or after the Flesh, of the Israelites, Ismaelites, Edomites, &c. and spiritually, of all Believers of all Nations, to whom Abram hath in some sort the place of a Father, Rom. 4. 12, 17. Not only as he was the great example and teacher of that faith by which they are all saved (as the instructers of others are called their Fathers, both in Scripture, as Gen. 4. 20, 21. and in profane Authors) but as he was made by God the head of the Covenant, by, or through whom the Covenant-right was conveyed to all his natural seed, and afterwards to the spiritual seed, all Gentile-Believers.

Marginal references: Heb. multitude of Nations.

5. Neither shall thy name any more be called Abram, but thy name shall be Abraham : for a father of many nations have I made thee.

(i. e.) The Father of a multitude, Ham in the Hebrew being put for Hamon, which signifies a multitude, by a figure called Apocope, which is usual in proper names.

Marginal references: Rom. 4. 17▪

6. And I will make thee exceeding fruitful, and I will make nations of thee, and Kings shall come out of thee .

So did the Kings of Israel and Iudah, of Edom, of the Saracens, and the Messias, who is King of Kings, and Lord of Lords.

Marginal references: Heb. I will make thee Nations.; Chap. 35. 11▪

7 And I will establish my covenant between me and thee, and thy seed after thee in their Generations, for an everlasting covenant, to be a God unto thee , and to thy seed after thee.

(i. e.) Whatsoever I am or have all that shall be thine and shall be employed for thy protection, consolation and Salvation. This phrase contains in it the confluence of all blessings, Temporal, Spiritual, and Eternal. See Levit. 26. 12. Psal. 33. 12. and 144. 15. Ier. 31. 33.

8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession ; and I will be their God.

Unto thee not in thy own person, but in thy Seed. See Gen. 13. 15, 17.

Upon condition of their obedience to God, as is oft expressed: Wherein seeing they so notoriously failed, it is no wonder if they possessed it but a little while, as the Prophet complains, Isa. 63. 18.

Marginal references: Chap. 12. 7.; Heb. of thy sojournings.

9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou , and thy Seed after thee in their Generations.

The agreement is mutual: My part was expressed before, now follows thy part, and the condition to which my promise and blessing is annexed.

10 This is my covenant which ye shall keep between me and you, and thy Seed after thee: every man-child among you shall be circumcised.

Circumcision is here called the Covenant by an usual Metonymy, because it is the condition, sign and seal, of the Covenant, the pledge of Gods promise and mans duty. And upon the same grounds the cup i. e. the Wine, is called the New Testament in Christs blood, Luke 22. 20. Or, which is all one, Christs Blood in the New Testament, Matth. 26. 28.

It is evident that Women as well as Men were comprehended in this Covenant, from Gen. 34. 14. Exod. 12. 3, 4. Ioel 2. 15, 16. Yet Circumcision is given only to the Males, partly because it could not, at least not conveniently, be administred to Females: partly because man is the principal cause of the propagation of Children, and consequently of the propagation of that original corruption which cleaves to them; partly to signifie that all persons begotten by man should be polluted by sin, though not all conceived by a Woman, as Christ was: And partly because Man is the Head of the Woman and of the Family, upon whom all their concerns are devolved, and from whom the distinction of Families and People comes.

Marginal references: Acts 7. 8.

11 And ye shall circumcise the flesh of your fore-skin ; and it shall be a token of the covenant betwixt me and you.

(i. e.) By an usual Hypallage, the fore-skin of your flesh: And the word Flesh is here put for the Genital part, as it is Levit. 15. 2, 19. Ezek, 16. 26. and 23, 20. and elsewhere. This part God singled out for this Ordinance, because it is and was a great instrument both in the commission of actual sins and in the propagation of original sin, and therefore it was very proper to apply to it the seal of Gods gracious Covenant for the remission of sins past, and the extirpation of sin for the future.

(i. e.) A sign, evidence and assurance, both of the blessing promised by that God who appointed this Ordinance, and of mans obligation to the duties required, which is signifyed by his acceptance of and submission to this Ordinance. And here we have the nature and definition of a Sacrament, viz. that it is a figure or token of Gods Covenant.

Marginal references: Act. 7. 8. Rom. 4. 11.

12 And he that is eight days old , shall be circumcised among you: every man-child in your generations , he that is born in the house, or bought with money of any stranger , which is not of thy seed.

Not before that time, because of the Childs weakness and imperfection, and impurity too, Exod. 22. 30. Levit. 12. 3. for which reason also Beasts were not to be offered to God before the eigth day, Exodus 22. 30.

Successively until the Messias come who shall circumcise your hearts, and change this Ordinance for another.

These were of two sorts, 1. Children, who being entirely his possession, and having not understanding to discern, nor will to chuse or refuse, were to be circumcised. 2. Grown persons, who were not to be compelled to be circumcised, but if they refused it, were not to be permitted to dwell in his Family, lest they should infect others, but were to be sold to strangers, as the Hebrew Doctors teach. But as for Abrahams Servants here, they were thoroughly instructed in Religion, Gen. 18. 19. and doubtless did willingly embrace it and submit to this Sacrament.

Marginal references: Heb. a son of eight days.; Levit. 12. 3. Luke 2. 21. John 7. 22.

13 He that is born in thy house, and he that is bought with thy Money, must needs be Circumcised: And my Covenant shall be in your Flesh, for an Everlasting Covenant .

So it was and is properly in regard of the thing signified to all true Beleivers; and for the sign it is so called because it was to endure through all Generations till the coming of the Messias: The word Olam here and elsewhere rendred everlasting or for ever being oft used to express not only simple eternity, but any long continuance for many ages, yea sometimes for a mans Life. See Exod. 21. 6. Deut. 15. 17. 1 King. 9. 3.

14 And the uncircumcised man-child, whose Flesh of his fore-skin is not circumcised , that soul shall be cut of from his People : He hath broken my Covenant .

Or, rather, And as for the uncircumcised man-child. So the nominative is put absolutely, as is frequent in the Hebrew Tongue.

Or, Who shall not circumcise the Flesh of his fore-skin: For the Hebrew verb may be rendred actively: Which seems best here; because the punishment seems more justly to belong to the Parent, who was guilty of this neglect, than to the Child, who was not capable of this precept, and therefore not guilty of the violation of it. And this may further appear from Exod. 4. 24, 25. where God seeks to kill, not the Child, but the Father, Moses, for this sin. And the Flesh of the Childs Foreskin is rightly called the Flesh of his, i. e. The Parents Foreskin, because the Child is a part and the possession of his Parent. So that this threatning concerns only grown persons, and of them only such as shall willfully and unnecessarily neglect this duty: For otherwise it was neglected by the Israelites for forty years together in the Wilderness, Ios. 5. 7. without any token of Gods displeasure for it.

This phrase denotes either 1. An exclusion from fellowship with Gods People, and from all the promises, priviledges and blessings belonging to them either in this Life or that to come. Or rather 2. An untimely and violent death, as may be gathered from Exod. 31. 14. to be inflicted by the Magistrate, to whom God committed the execution of this, as well as other Laws, and in case of his neglect and default, or the secrecy of the fact, by the extraordinary hand of God, who sometimes ascribes this act to himself, as Levit. 17. 10. and 20. 6.

That sacred bond which tyed him and me together, and by his neglect and contempt of the condition required on his part, he hath forfeited the blessing promised on my part.

15 And God said unto Abraham, as for Sarai thy Wife, thou shalt not call her Name Sarai, but Sarah shall her Name be.

Sarai signifies my Lady or my Princess, which confines her dominion to one Family, but Sarah signifies either a Lady or Princess simply and absolutely without restriction, or, the Princess of a multitude, the Hebrew letter he being taken out of Hamon, and added to her Name, as it was to Abrams Name.

17 Then Abraham fell upon his face, and laughed and said in his heart, shall a Child be born unto him that is an hundred years old, and shall Sarah that is ninety years old bear?

Through admiration and holy rejoycing at so great a blessing, not through unbelief, as Sarah did Gen. 18. 12. 13. as appears from Rom. 4. 19, 20. And though the outward act was the same in both, yet God discerned their differing dispositions and intentions therein.

18 And Abraham said unto God, O that Ishmael might live before thee !

Grant, O Lord, that the giving of one Son may not be joyned with the taking away of another, that Ishmael may faithfully serve thee, and may have a share in thy favour, and gracious Covenant. For this seems to be the meaning of this phrase of living before God or in Gods presence, by comparing a parallel phrase, of walking before God, ver. 1. and elsewhere, and an opposite phrase, from thy face shall I be hid, Gen. 4. 14.

19 And God said, Sarah thy Wife shall bear thee a Son indeed, and thou shalt call his name Isaac , and I will establish my Covenant with him, for an Everlasting Covenant, and with his seed after him.

Which signifies laughter, not from Sarahs laughter which as yet had not happened, but from Abrams past laughter, ver. 17. and future joy in his Son.

Marginal references: Chap. 18. 10. and 21. 2.

20 And as for Ishmael, I have heard thee , behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly: twelve princes shall he beget, and I will make him a great nation.

To wit, in part, or so far as is here expressed; and probably, as to the chief blessing of the Covenant, to wit, the forgiveness of his sins and eternal Life, as the Hebrew Doctors and some others collect from Gen. 25. 17. and from other considerations.

Marginal references: Chap. 25. 16.

21 But my covenant will I establish with Isaac whom Sarah shall bear unto thee, at this set time, in the next year.

The Covenant of the promised Seed to come out of his Loins, and of Life and Salvation to accrue to himself and to his posterity by vertue of that Seed: In comparison whereof God speaks slightly of all the Temporal blessings conferred upon Ishmael, though in themselves they were great and glorious. By which it may sufficiently appear that Abrahams Faith whereby he is said to be justified Rom. 4. Had a farther reach in it than to his own immediate Child, even to the Messias, whose Day therefore Abraham is said to have seen, Ioh. 8. 56.

22 And he left of talking with him, and God went up from Abraham.

To Heaven in a visible manner, as it seems he conversed with him in some visible shape. Compare Gen. 35. 13. Iudg. 13. 20.

23 And Abraham took Ishmael his Son, and all that were born in his house, and all that were bought with his money, every male among the men of Abrahams▪ house, and circumcised the flesh of their fore-skin in the self-same day , as God had said unto him.

Partly by his own hand, and partly by the help of others, whom he by Divine instinct called to, and directed in that work.

In which God appeared to him and gave the command. So he made hast and delayed not to execute Gods command. And his Servants also yielded a ready and chearful obedience to this severe and painful precept, being moved thereunto by Abrahams example and soveraign Authority, by Gods powerful presence some way or other manifested to them, and by the prospect and hope of Gods blessing to accompany and follow his own Ordinance.

Gen 17:1-3

The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Gen 17:22), He said to him, “I am El Shaddai (almighty God): walk before Me and be blameless.” At the establishment of the covenant, God had manifested Himself to him as Jehovah (Gen 15:7); here Jehovah describes Himself as El Shaddai, God the Mighty One. שׁדּי: from שׁדד to be strong, with the substantive termination ai, like חגּי the festal, ישׁישׁי the old man, סיני the thorn-grown, etc. This name is not to be regarded as identical with Elohim, that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai, which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah, and describing Jehovah, the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of “his own body now dead,” and “the deadness of Sarah’s womb” (Rom 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, “Walk before Me (cf. Gen 5:22) and be blameless” (Gen 6:9). “Just as righteousness received in faith was necessary for the establishment of the covenant, so a blameless walk before God was required for the maintenance and confirmation of the covenant.” This introduction is followed by a more definite account of the new revelation; first of the promise involved in the new name of God (Gen 17:2-8), and then of the obligation imposed upon Abram (Gen 17:9-14). “I will give My covenant,” says the Almighty, “between Me and thee, and multiply thee exceedingly.” בּרית נתן signifies, not to make a covenant, but to give, to put, i.e., to realize, to set in operation the things promised in the covenant - equivalent to setting up the covenant (cf. Gen 17:7 and Gen 9:12 with Gen 9:9). This promise Abram appropriated to himself by falling upon his face in worship, upon which God still further expounded the nature of the covenant about to be executed.

Gen 17:4-8

On the part of God אני placed at the beginning absolutely: so far as I am concerned, for my part) it was to consist of this: (1) that God would make Abram the father (אב instead of אני chosen with reference to the name Abram) of a multitude of nations, the ancestor of nations and kings; (2) that He would be God, show Himself to be God, in an eternal covenant relation, to him and to his posterity, according to their families, according to all their successive generations; and (3) that He would give them the land in which he had wandered as a foreigner, viz., all Canaan, for an everlasting possession. As a pledge of this promise God changed his name אברם, i.e., high father, into אברהם, i.e., father of the multitude, from אב and רהם, Arab. ruhâm = multitude. In this name God gave him a tangible pledge of the fulfilment of His covenant, inasmuch as a name which God gives cannot be a mere empty sound, but must be the expression of something real, or eventually acquire reality.

Gen 17:9-14

On the part of Abraham (ואתּה thou, the antithesis to אני, as for me, Gen 17:4) God required that he and his descendants in all generations should keep the covenant, and that as a sign he should circumcise himself and every male in his house. המּול Niph. of מוּל, and נמלתּם perf. Niph. for נמלּתם, from מלל = מוּל. As the sign of the covenant, circumcision is called in Gen 17:13, “the covenant in the flesh,” so far as the nature of the covenant was manifested in the flesh. It was to be extended not only to the seed, the lineal descendants of Abraham, but to all the males in his house, even to every foreign slave not belonging to the seed of Abram, whether born in the house or acquired (i.e., bought) with money, and to the “son of eight days,” i.e., the male child eight days old; with the threat that the uncircumcised should be exterminated from his people, because by neglecting circumcision he had broken the covenant with God. The form of speech ההיא הנּפשׁ נכרתה, by which many of the laws are enforced (cf. Exo 12:15, Exo 12:19; Lev 7:20-21, Lev 7:25, etc.), denotes not rejection from the nation, or banishment, but death, whether by a direct judgment from God, an untimely death at the hand of God, or by the punishment of death inflicted by the congregation or the magistrates, and that whether יוּמת מות is added, as in Exo 31:14, etc., or not. This is very evident from Lev 17:9-10, where the extermination to be effected by the authorities is distinguished from that to be executed by God Himself (see my biblische Archäologie ii. §153, 1). In this sense we sometimes find, in the place of the earlier expression “from his people,” i.e., his nation, such expressions as “from among his people” (Lev 17:4, Lev 17:10; Num 15:30), “from Israel” (Exo 12:15; Num 19:13), “from the congregation of Israel” (Exo 12:19); and instead of “that soul,” in Lev 17:4, Lev 17:9 (cf. Exo 30:33, Exo 30:38), we find “that man.”

Gen 17:15-21

The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai (שׂרי, probably from שׂרר with the termination ai, the princely), but שׂרה, the princess; for she was to become nations, the mother of kings of nations. Abraham then fell upon his face and laughed, saying in himself (i.e., thinking), “Shall a child be born to him that is a hundred years old, or shall Sarah, that is ninety years old, bear?” “The promise was so immensely great, that he sank in adoration to the ground, and so immensely paradoxical, that he could not help laughing” (Del.). “Not that he either ridiculed the promise of God, or treated it as a fable, or rejected it altogether; but, as often happens when things occur which are least expected, partly lifted up with joy, partly carried out of himself with wonder, he burst out into laughter” (Calvin). In this joyous amazement he said to God (Gen 17:18), “O that Ishmael might live before Thee!” To regard these words, with Calvin and others, as intimating that he should be satisfied with the prosperity of Ishmael, as though he durst not hope for anything higher, is hardly sufficient. The prayer implies anxiety, lest Ishmael should have no part in the blessings of the covenant. God answers, “Yes (אבל imo), Sarah thy wife bears thee a son, and thou wilt call his name Isaac (according to the Greek form Ἰσαάκ, for the Hebrew יצחק, i.e., laughter, with reference to Abraham’s laughing; Gen 17:17, cf. Gen 21:6), and I will establish My covenant with him,” i.e., make him the recipient of the covenant grace. And the prayer for Ishmael God would also grant: He would make him very fruitful, so that he should beget twelve princes and become a great nation. But the covenant, God repeated (Gen 17:21), should be established with Isaac, whom Sarah was to bear to him at that very time in the following year. - Since Ishmael therefore was excluded from participating in the covenant grace, which was ensured to Isaac alone; and yet Abraham was to become a multitude of nations, and that through Sarah, who was to become “nations” through the son she was to bear (Gen 17:16); the “multitude of nations” could not include either the Ishmaelites or the tribes descended from the sons of Keturah (Gen 25:2.), but the descendants of Isaac alone; and as one of Isaac’s two sons received no part of the covenant promise, the descendants of Jacob alone. But the whole of the twelve sons of Jacob founded only the one nation of Israel, with which Jehovah established the covenant made with Abraham (Ex 6 and 20-24), so that Abraham became through Israel the lineal father of one nation only. From this it necessarily follows, that the posterity of Abraham, which was to expand into a multitude of nations, extends beyond this one lineal posterity, and embraces the spiritual posterity also, i.e., all nations who are grafted ἐκ πίστεως Ἀβραάμ into the seed of Abraham (Rom 4:11-12, and Rom 4:16, Rom 4:17). Moreover, the fact that the seed of Abraham was not to be restricted to his lineal descendants, is evident from the fact, that circumcision as the covenant sign was not confined to them, but extended to all the inmates of his house, so that these strangers were received into the fellowship of the covenant, and reckoned as part of the promised seed. Now, if the whole land of Canaan was promised to this posterity, which was to increase into a multitude of nations (Gen 17:8), it is perfectly evident, from what has just been said, that the sum and substance of the promise was not exhausted by the gift of the land, whose boundaries are described in Gen 15:18-21, as a possession to the nation of Israel, but that the extension of the idea of the lineal posterity, “Israel after the flesh,” to the spiritual posterity, “Israel after the spirit,” requires the expansion of the idea and extent of the earthly Canaan to the full extent of the spiritual Canaan, whose boundaries reach as widely as the multitude of nations having Abraham as father; and, therefore, that in reality Abraham received the promise “that he should be the heir of the world” (Rom 4:13).What stands out clearly in this promise-viz., the fact that the expressions “seed of Abraham” (people of Israel) and “land of Canaan” are not exhausted in the physical Israel and earthly Canaan, but are to be understood spiritually, Israel and Canaan acquiring the typical significance of the people of God and land of the Lord - is still further expanded by the prophets, and most distinctly expressed in the New Testament by Christ and the apostles. This scriptural and spiritual interpretation of the Old Testament is entirely overlooked by those who, like Auberlen, restrict all the promises of God and the prophetic proclamations of salvation to the physical Israel, and reduce the application of them to the “Israel after the spirit,” i.e., to believing Christendom, to a mere accommodation.

And what is true of the seed of Abraham and the land of Canaan must also hold good of the covenant and the covenant sign. Eternal duration was promised only to the covenant established by God with the seed of Abraham, which was to grow into a multitude of nations, but not to the covenant institution which God established in connection with the lineal posterity of Abraham, the twelve tribes of Israel. Everything in this institution which was of a local and limited character, and only befitted the physical Israel and the earthly Canaan, existed only so long as was necessary for the seed of Abraham to expand into a multitude of nations. So again it was only in its essence that circumcision could be a sign of the eternal covenant. Circumcision, whether it passed from Abraham to other nations, or sprang up among other nations independently of Abraham and his descendants (see my Archäologie, §63, 1), was based upon the religious view, that the sin and moral impurity which the fall of Adam had introduced into the nature of man had concentrated itself in the sexual organs, because it is in sexual life that it generally manifests itself with peculiar force; and, consequently, that for the sanctification of life, a purification or sanctification of the organ of generation, by which life is propagated, is especially required. In this way circumcision in the flesh became a symbol of the circumcision, i.e., the purification, of the heart (Deu 10:16; Deu 30:6, cf. Lev 26:41; Jer 4:4; Jer 9:25; Eze 44:7), and a covenant sign to those who received it, inasmuch as they were received into the fellowship of the holy nation (Exo 19:6), and required to sanctify their lives, in other words, to fulfil all that the covenant demanded. It was to be performed on every boy on the eighth day after its birth, not because the child, like its mother, remains so long in a state of impurity, but because, as the analogous rule with regard to the fitness of young animals for sacrifice would lead us to conclude, this was regarded as the first day of independent existence (Lev 22:27; Exo 22:29; see my Archäologie, §63).

Gen 17:22-27

When God had finished His address and ascended again, Abraham immediately fulfilled the covenant duty enjoined upon him, by circumcision himself on that very day, along with all the male members of his house. Because Ishmael was 13 years old when he was circumcised, the Arabs even now defer circumcision to a much later period than the Jews, generally till between the ages of 5 and 13, and frequently even till the 13th year.

The Covenant with Abraham Renewed. (b. c. 1898.)

1 And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. 2 And I will make my covenant between me and thee, and will multiply thee exceedingly. 3 And Abram fell on his face: and God talked with him, saying,

Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual ways of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed. (2.) That Abram and Sarai being so far stricken in age God's power, in this matter, might be the more magnified, and their faith the more tried. See Deut. xxxii. 36; John xi. 6, 15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa. liv. 1.

II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah, some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant.

III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, v. 3. 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan. viii. 17; x. 9, 15; Rev. i. 17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Prov. vi. 22. He talks with them by his Spirit, John xiv. 26. This honour have all his saints. (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool.

IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, v. 1. Observe here,

1. What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Exod. vi. 3. He used it to Jacob, ch. xxviii. 3; xliii. 14; xlviii. 3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from shodeh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa. xiii. 6, and Joel i. 15. Or, (2.) As a benefactor shin (for) asher (who), and day (sufficient). He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Ps. xvi. 5, 6; lxxiii. 25.

2. What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe, (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (1 Sam. ii. 30), and to be entire for him, in all holy conversation. I know no religion but sincerity. (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him. (3.) A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.

4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

The promise here is introduced with solemnity: "As for me," says the great God, "behold, behold and admire it, behold and be assured of it, my covenant is with thee;" as before (v. 2), I will make my covenant. Note, The covenant of grace is a covenant of God's own making; this he glories in (as for me), and so may we. Now here,

I. It is promised to Abraham that he should be a father of many nations; that is, 1. That his seed after the flesh should be very numerous, both in Isaac and Ishmael, as well as in the sons of Keturah: something extraordinary is doubtless included in this promise, and we may suppose that the event answered to it, and that there have been, and are, more of the children of men descended from Abraham than from any one man at an equal distance with him from Noah, the common root. 2. That all believers in every age should be looked upon as his spiritual seed, and that he should be called, not only the friend of God, but the father of the faithful. In this sense the apostle directs us to understand this promise, Rom. iv. 16, 17. He is the father of those in every nation that by faith enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine Majesty.

II. In token of this his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was, 1. To put an honour upon him. It is spoken of as the glory of the church that she shall be called by a new name, which the mouth of the Lord shall name, Isa. lxii. 2. Princes dignify their favourites by conferring new titles upon them; thus was Abraham dignified by him that is indeed the fountain of honour. All believers have a new name, Rev. ii. 17. Some think it added to the honour of Abraham's new name that a letter of the name Jehovah was inserted into it, as it was a disgrace to Jeconiah to have the first syllable of his name cut off, because it was the same as the first syllable of the sacred name, Jer. xxii. 28. Believers are named from Christ, Eph. iii. 15. 2. To encourage and confirm the faith of Abraham. While he was childless perhaps even his own name was sometimes an occasion of grief to him: why should he be called a high father who was not a father at all? But now that God had promised him a numerous issue, and had given him a name which signified so much, that name was his joy. Note, God calls things that are not as though they were. It is the apostle's observation upon this very thing, Rom. iv. 17. He called Abraham the father of a multitude because he should prove to be so in due time, though as yet he had but one child.

7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. 13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

Here is, I. The continuance of the covenant, intimated in three things:—1. It is established; not to be altered nor revoked. It is fixed, it is ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only (then it would die with him), but with his seed after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and meaning of it. The covenant of grace is everlasting. It is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted with the seal of it to the seed of believers, and the internal administration of it by the Spirit of Christ's seed in every age.

II. The contents of the covenant: it is a covenant of promises, exceedingly great and precious promises. Here are two which indeed are all-sufficient:—1. That God would be their God, v. 7, 8. All the privileges of the covenant, all its joys and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: his wisdom theirs, to guide and counsel them; his power theirs, to protect and support them; his goodness theirs, to supply and comfort them. What faithful worshippers can expect from the God they serve believers shall find in God as theirs. This is enough, yet not all. 2. That Canaan should be their everlasting possession, v. 8. God had before promised this land to Abraham and his seed, ch. xv. 18. But here, where it is promised for an everlasting possession, surely it must be looked upon as a type of heaven's happiness, that everlasting rest which remains for the people of God, Heb. iv. 9. This is that better country to which Abraham had an eye, and the grant of which was that which answered to the vast extent and compass of that promise, that God would be to them a God; so that, if God had not prepared and designed this, he would have been ashamed to be called their God, Heb. xi. 16. As the land of Canaan was secured to the seed of Abraham according to the flesh, so heaven is secured to all his spiritual seed, by a covenant, and for a possession, truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers, Eph. i. 14. Canaan is here said to be the land wherein Abraham was a stranger; and the heavenly Canaan is a land to which we are strangers, for it does not yet appear what we shall be.

III. The token of the covenant, and that is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Acts vii. 8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, v. 9, 10. It is called a sign and seal (Rom. iv. 11), for it was, 1. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that they should be fulfilled, that in due time Canaan would be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates that these promises looked further to another Canaan, which they must still be in expectation of. See Heb. iv. 8. 2. An obligation upon Abraham and his seed to that duty which was their part of the covenant; not only to the duty of accepting the covenant and consenting to it, and putting away the corruption of the flesh (which were more immediately and primarily signified by circumcision), but, in general, to the observance of all God's commands, as they should at any time hereafter be intimated and made known to them; for circumcision made men debtors to do the whole law, Gal. v. 3. Those who will have God to be to them a God must consent and resolve to be to him a people. Now, (1.) Circumcision was a bloody ordinance; for all things by the law were purged with blood, Heb. ix. 22. See Exod. xxiv. 8. But, the blood of Christ being shed, all bloody ordinances are now abolished; circumcision therefore gives way to baptism. (2.) It was peculiar to the males, though the women were also included in the covenant, for the man is the head of the woman. In our kingdom, the oath of allegiance is required only from men. Some think that the blood of the males only was shed in circumcision because respect was had in it to Jesus Christ and his blood. (3.) It was the flesh of the foreskin that was to be cut off, because it is by ordinary generation that sin is propagated, and with an eye to the promised seed, who was to come from the loins of Abraham. Christ having not yet offered himself to us, God would have man to enter into covenant by the offering of some part of his own body, and no part could be better spared. It is a secret part of the body; for the true circumcision is that of the heart: this honour God put upon an uncomely part, 1 Cor. xii. 23, 24. (4.) The ordinance was to be administered to children when they were eight days old, and not sooner, that they might gather some strength, to be able to undergo the pain of it, and that at least one sabbath might pass over them. (5.) The children of the strangers, of whom the master of the family was the true domestic owner, were to be circumcised (v. 12, 13), which looked favourably upon the Gentiles, who should in due time be brought into the family of Abraham, by faith. See Gal. iii. 14. (6.) The religious observance of this institution was required under a very severe penalty, v. 14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Exod. iv. 24, 25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them. If they cut not off the flesh of their foreskin, God would cut them off from their people. It is a dangerous thing to make light of divine institutions, and to live in the neglect of them.

15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. 17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? 18 And Abraham said unto God, O that Ishmael might live before thee! 19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 22 And he left off talking with him, and God went up from Abraham.

Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, v. 16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society.

II. The ratification of this promise was the change of Sarai's name into Sarah (v. 15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess—namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth.

III. Abraham's joyful, thankful, entertainment of this gracious promise, v. 17. Upon this occasion he expressed, 1. Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God. 2. Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (John viii. 56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac. 3. Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Rom. iv. 20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Ps. cxxvi. 1, 2.

IV. Abraham's prayer for Ishmael: O that Ishmael might live before thee! v. 18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note, 1. Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phil. iv. 6. Whatever is the matter of our care and fear should be spread before God in prayer. 2. It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job i. 5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours. 3. The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God.

V. God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain.

1. Common blessings are secured to Ishmael (v. 20): As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. (1.) His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, ch. i. 28. (2.) They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake.

2. Covenant blessings are reserved for Isaac, and appropriated to him, v. 19, 21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better. (1.) God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb. vi. 18. Again, Children of the promise are children indeed. (2.) He names that child—calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad. (3.) He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Rom. ix. 8, 18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.

Circumcision of Abraham, &c. (b. c. 1898.)

23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26 In the selfsame day was Abraham circumcised, and Ishmael his son. 27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.

We have here Abraham's obedience to the law of circumcision. He himself and all his family were circumcised, so receiving the token of the covenant and distinguishing themselves from other families, that had no part nor lot in the matter. 1. It was an implicit obedience: He did as God had said to him, and did not ask why or wherefore. God's will was not only a law to him, but a reason; he did it because God told him. 2. It was a speedy obedience: In the self-same day, v. 23, 26. Sincere obedience is not dilatory, Ps. cxix. 60. While the command is yet sounding in our ears, and the sense of duty is fresh, it is good to apply ourselves to it immediately, lest we deceive ourselves by putting it off to a more convenient season. 3. It was a universal obedience: He did not circumcise his family and excuse himself, but set them an example; nor did he take the comfort of the seal of the covenant to himself only, but desired that all his might share with him in it. This is a good example to masters of families; they and their houses must serve the Lord. Though God's covenant was not established with Ishmael, yet he was circumcised; for children of believing parents, as such, have a right to the privileges of the visible church, and the seals of the covenant, whatever they may prove afterwards. Ishmael is blessed, and therefore circumcised. 4. Abraham did this though much might be objected against it. Though circumcision was painful,—though to grown men it was shameful,—though, while they were sore and unfit for action, their enemies might take advantage against them, as Simeon and Levi did against the Shechemites,—though Abraham was ninety-nine years old, and had been justified and accepted of God long since,—though so strange a thing done religiously might be turned to his reproach by the Canaanite and the Perizzite that dwelt then in the land,—yet God's command was sufficient to answer these and a thousand such objections: what God requires we must do, not conferring with flesh and blood.

CHAP. XVII.

ANd Abram was ninety yeeres, and nine yeeres old: and Iehovah appeared unto Abraham, and said unto him; I am God Almighty, walke thou before me, and bee thou perfect. And I will give my covenant betweene mee and thee: and will multiply thee in very much abundance. And Abram fell upon his face: and God spake with him, saying: As for me, behold my covenant is with thee: and thou shalt be a father of a multitude of nations. And thy name shall not any more bee called Abram: but thy name shall bee Abraham; for, a father of a multitude of nations, have I given thee to be. And I will make thee fruitfull, in very much abundance; and will give thee, to become nations: and Kings shall come out of thee. And I will establish my covenant, betweene mee and thee, and thy seed after thee, in their generations, for an everlasting covenant: to be a God, unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting-firme-possession: and I will bee a God unto them. And God sayd, unto Abraham; and thou shalt keepe my Covenant: thou, and thy seed after thee, in their generations. This is my covenant which yee shall keepe, betweene me and you, and thy seed after thee: that every male among you be circumcised. And ye shall circumcise the flesh of your superfluous-foreskin: and it shall be for a signe of the covenant betweene me and you. And a sonne of eight dayes, shall be circumcised among you; every male, in your generations: the child of the house, and hee that is bought with money, of any strangers sonne, which is not of thy seed. The child of thy house, and he that is bought with thy mony shall be circumcised with circumcision: and my covenant shall bee in your flesh, for an everlasting covenant. And the uncircumcised male, whose flesh of his superfluous fore-skinne shall not bee circumcised; that soule shall even be cut-off, from his peoples: hee hath broken by covenant.

And God said unto Abraham, Sarai thy wife thou shalt not call her name Sarai: but Sarah shall her name be. And I will blesse her, and will give thee a sonne also of her: and I will blesse her, and she shall be to nations; Kings of peoples shall bee of her. And Abraham fell upon his face, and laughed: and he said in his heart, shall a child be borne to him that is an hundred yeeres old? and shall Sarah that is ninety yeeres old, beare? And Abraham sayd unto God: O that Ismael might live before thee. And God said, In deed Sarah thy wife shall beare thee a son; and thou shalt call his name Isaak: and I will establish my covenant with him, for an everlasting covenant, to his seed after him. And for Ismael, I have heard thee; behold I bless him, and will make him fruitfull, and will multiply him, in very much abundance: twelve Princes shall he beget; and I will give him, to be a great nation. But my covenant will I establish with Isaak: whom Sarah shal beare unto thee, at this set time, in the yeere next. after. And he made an end of speaking with him: and God went up from Abraham. And Abraham tooke Ismael his sonne, and all the children of his house, and all that were bought with his money; every male, among the men of Abrahams house: and he circumcised the flesh of their superfluous-foreskin, in this selfesame day, as God had spoken with him. And Abraham was ninety and nine yeeres old; when hee was circumcised in the flesh of his superfluous-foreskin. And Ismael his sonne was thirteen yeeres old, when he was circumcised in the flesh of his superfluous-foreskinne. In this selfe same day, was Abraham circumcised, and Ismael his sonne. And all the men of his house, children of the house, and the bought with money, of the strangers son: they were circumcised with him.

Annotations. OLd] Hebr. sonne of 99 yeeres: that is, going in his 99 yeere: see Gen. 5. 32. and the last note of the former chapter. Almighty] or Alsufficient: in Hebrew Shaddai, that is, he who is, (or hath) sufficiency, or most abundant, and able to goe through all things, both in mercy and judgement: to which the Scripture hath reference, when it saith, Shod (destruction) shall come from Shaddai (the Almighty:) Esay 13. 6. Walke thou] or walke pleasingly, as the Greeke translation implyeth: see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou. This walking, comprehendeth both true faith, Heb. 11. 5. 6. and carefull obedience to Gods commandements. Wherefore that which is writen, 1 King. 8. 25. to walke before me as thou hast walked before me, is expounded in 2 Chron. 6. 16. to walke in my Law. And this, in Luke 1. 6. is explained to be all the commandements and ordinances of the Lord. perfect] or intyre, upright, and as the Greek saith, unblameable. See Gen. 6. 9. Vers. 2. give] that is, dispose and make my covenant (or testament:) see Gen. 9. 12. and 6. 18. betweene me,] the Chaldee interpreteth it, betweene my Word: so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance] Hebr. in abundance abundance; or, vehemently vehemently: so after in v. 6. and often. Vers. 3. fell] in reverence to Gods word and majesty, and in thankfulnesse for this mercy. See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me] Hebr. I: the Greeke addeth, And I. a father] or, for afather; but the word for, may be omitted in English, as the Greeke here also doth; and sometime the Hebrew it selfe: as, I will be for a lying spirit, 2 Chron. 18. 21. that is, I will be a lying spirit, 1 King. 22. 22. The New Testament in Greeke often keepeth the Hebraisme, as Heb. 1. 5. &c. a multitude] that is, of many nations, as Paul expoundeth it, Rom. 4. 16. 17. where the Apostle sheweth a twofold seed, that which is of the Law, and that which is of the Faith of Abraham, who is the father of us all. So by the multitude of nations, is meant besides his naturall posterity, all Christian beleevers in the world, Gal. 3. 28. 29. who should inherit from him, (as children receive inheritance from their fathers,) the justice that is by faith, and blessednesse accompanying the same, through the covenant of grace, propagated by Abrams doctrine and example: see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord: A stranger (say they) bringeth first-fruits, &c. for it was said to Abraham, a father of a multitude of nations, have I given thee to be, (Gen. 17. 5.) Behold he is father of all the world, which shall be gathered under the wings of the Majesty of God: Maimony in Misn. treat. of First fruits, chap. 4. Sect. 3. Vers. 5. Abraham] Abram signifieth A high father: and the first letter of Hamon (that is, a multitude) being put unto it, maketh Abraham, as if it were Abrahamon, that is, A high Father of a multitude of nations: Abram is the first man in the world, whose name is changed of God: and it signified a change of estate, and a renewing with increase of grace from God: therefore this is after mentioned, as one of his favours, Neh. 9. 7. So Iakobs name is made new, Gen. 32. 28. and all true Christians, Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed, for it was given him of God before his birth, Gen. 17. 19. given] that is, freely made; or, (as the Greeke interpreteth) put thee: and this the Apostle followeth, in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations, that is, will make nations of thee. Vers. 6. Kings] as David, Solomon, and the rest of Israel; besides the Kings of Edom, and other. Also the faithfull Kings of the Gentiles, Revel. 21. 24. Vers. 7. thy seed] thy children: especially Isaak, verse 19. for in Isaak was his seed called, Gen. 21. 12. So, the children of the flesh, are not the children of God, but the children of the promise are counted for the seed, Rom 9. 8. everlasting] Hebr. covenant of eternity. Although the outward signes, and manner of dispensing this covenant, were temporary and changeable, (as Circumcision into Baptisme, Col. 2. 11. 12.) yet the covenant it selfe remaineth one in substance for ever: being st[illegible: 1 letter]blished by the blood of Christ, the great Pastor, Heb. 13. 20. Luke 1. 69. 72. 73. a God] or, for a God, unto thee, that is, thy God, as the Greeke translateth it. Herein consisteth the power and life of the everlasting covenant; whereby God himselfe, his power, wisedome, goodnesse, mercy, &c. is applyed unto man, for blessing and salvation: and wee are by adoption made the children of God, 2 Cor. 6. 16. 18. For, blessed is the people, whose God Iehovah is, Psal. 144. 15. they shall be delivered out of miseries, Rev. 21. 3. 4. raised up from the dead, Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie, Heb. 11. 16. Vers. 8. of thy sojournings] that is, as the Greeke explaineth it, which thou sojournest in. For God gave Abraham no inheritance in it, no not so much as to set his foot on, Acts 7. 5. but he by faith, sojourned in the land of promise, as in a strange country, Heb. 11. 9. So this land, figured unto him the kingdome of heaven; as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham, after they had full possession of Canaan; are in another sense called sojourners there, Ezek. 20. 38. and 11. 15. as being rather usurpers, then lawfull possessors of that land. everlasting] so in Esay he saith, thy people shall possesse the land for ever, Esay 60. 21. howbeit they possessed the earthly land, but a little while, Esa. 63. 18. but the eternall inheritance, was to be received by Christ, reserved in the heavens for them and us, Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed] thy children, as before in v. 7. meaning al the faithful. Herupon the Hebrew Doctors say, Circumcision was commanded unto Abraham and his seed onely, as it is written, thou and thy seed after thee, (Gen. 17. 9.) The seed of Ismael is excepted, as it is written, For in Isaak shall seed be called to thee, (Gen. 21. 12.) And Esau is excepted, for loe, Isaak said to Iakob, And he give to thee the blessing of Abraham, to thee and to thy seed, (Gen. 28. 4.) It is a generall rule, that he onely is Abrahams seed, that retaineth his law and his right way; and these are they that ought to be circumcised, Maimony in Misneh treat. of Kings, ch. 10. S. 7. Vers. 10. my covenant,] that is, the signe of my covenant (or testament) as is explained in verse 11. Hereupon are those usuall speeches, when the signes, and the things signified, are named alike: as, the covenant of circumcision, Act. 7. 8. the Lamb, is the Lords Passeover, Exod. 12. 11. the bread, is Christs body, Mat. 26. 17. 18. and many the like. circumcised] This word signifieth a cutting-offround-about, to weet, of the foreskin of the flesh. So it was with shedding of blood, and much paine and sorenesse to the flesh, Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision (that is, the mortification) of the heart, and spirit in putting off the body of the sinnes of the flesh, Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith, Rom. 4. 11. Vers. 11. superfluous-foreskin] The Hebrew Gnorlah, signifieth a superfluity and stoppage, that hindereth the due effect and operation of a thing; and the Greeke Acrobustia (which the Apostle useth, in Rom. 2. 25.) is in speciall that superfluity which is on the top of mans flesh, to weet, on the member of generation: the foreskin that covereth the secret part. Which God here commandeth to bee cut quite off, as a signe of mortification and regeneration of nature. The same word is applyed figuratively to other parts, as to the lips of a stammerer, which use superfluity in speaking, Exod. 6. 30. and to the heart covered with a fat skinne, Lev. 26. 41. Esay 6. 10. to the [illegible: 1 letter]are stopped that it cannot heare, Ier. 6. 10. And spiritually, all sinne is signified by this superfluous foreskin; as the Apostle mentioneth the superfluity of maliciousnesse, to bee put away, Iam. 1. 21. and the uncircumcision of our flesh, is joyned with our estate, dead in sinnes, Col. 2. 13. The Hebrew Doctors also did thus understand it: for the foreskinne of the heart, in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wickednesse of the heart; and in Deut. 10. 16. the Greek interpreters translate it hardnesse of heart. The uncircumcised eare, in Ier. 6. 10. and heart, in Lev. 26. 41. the Chaldee calleth foolish; and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee, wicked, and sinners: the superfluous foreskin, signifieth the strength of uncleannesse: saith R. Menachem, on Gen. 17. And in speech of Adams sinne, the Iewes have a proverb, that the first man (Adam) drew over (or gathered) his superfluous-foreskin, that is, broke the covenant of his God, and became a sinner, R. Menachem on Gen. 3. Also when the word is applyed unto trees, it signifieth the impuritie of the fruits, which might not be eaten of, Lev. 19. 23. and the Hebrew Doctors write, that as Epicures, and they that deny the Law (of God) the Resurrection of the dead, the comming of the Redeemer, and other such like; so he that draweth over (or gathereth his superfluous foreskin, (that is, maketh him-selfe againe uncircumcised) hath no part in the world to come, (that is, in eternall life) but shall bee cut-off and perish, and be damned for their great wickednesse and sinne, for ever and ever: Maimony in Misn. treat. of Repentance, ch. 3. S. 6. asigne] or token; which sheweth one thing to the eye, another thing to the mind. The Apostle calleth it also a seale, Rom. 4. 11. which serveth for assurance of the thing signified. And so the Hebrew Doctors use the phrase of sealing their off-spring with the signe of the holy covenant, Maimony in Misn. treat. of Circumcision, ch. 3. S. 3. And that they tooke not this for a carnall signe, appeareth by their words, in the booke called Zohar, where treating upon this Section of the Law, they say, At what time a man is sealed with this holy seale of this signe (of Circumcision:) thenceforth he seeth the holy blessed God properly, and the holy soule is united with him. If he be not worthy, that he keepeth not this signe; what is written? By the breath of God they perish, (Iob 4. 9.) for that this seale of the holy blessed God was not kept. But if he be worthy and keepe it, the holy Ghost is not separated from him. Our Apostle openeth the mystery more heavenly, whiles hee calleth the signe of circumcision, a seale of the righteousnesse of faith, Rom. 4. 11. and, if thou be a transgressor of the Law, thy circumcision is made uncircumcision. Circumcision is, that of the heart, in the spirit, not in the letter, Rom. 2. 25. 29. Vers. 12. a son of eight dayes] that is, a man child of eight dayes old, meaning in the 8 day. Which time was so strict, that if the eight day fell to bee the Sabbath, yet they circumcised the child therein, Ioh. 7. 22. And so it is in the Hebrew Canons, Circumcision in the time thereof driveth away the Sabbath: that is, a man must omit the keeping of the Sabbath, for to circumcise in due time, Maimony treat. of Circumcision, ch. 1. S. 9. God appointed the eighth day, as the first convenient time. For creatures new borne, were counted as in their blood, and unclean for seven dayes, and in the eighthday they might be offered unto the Lord, Levit. 22. 27. and so in mankind, Levit. 12. 2. 3. The same number of dayes was observed in many other things; as, for the consecration of the Priests, Levit. 8. 33. 35. and 9. 1. the clensing of Lepers, Levit. 14. 8. 9. 10. and of persons with uncleane issues, Lev. 15. 13. 14. the clensing of polluted Nazirites, Num. 6. 9. 10. and for purifying the altar, Ezek. 43. 26. 27. and sundry the like. In all which, as the Sabbath day ever came over their heads, within that space, (which day was a signe of sanctification from the Lord, Exod. 31. 13.) so Christ ending all figures, and resting the Sabbath day in the grave, rose up from death, the eighth day (which was the first of the weeke following) whose death was a full clensing of all our sinnes, and his rising againe, our justification, Mark 16. 1. 2. 6. Rom. 4. 25. And in him are wee circumcised, with the circumcision done without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, being buried with him in Baptisme, Col. 2. 11. 12. R. Menachem on Gen. 17. saith, Circumcision was therefore done on the eighth day, that the Sabbath might pass over it: for there is no eighth day without a Sabbath. shall be circumcised] by the parents, masters, or Magistrates. The Hebrew Doctors say, the charge lyeth upon the father, to circumcise his sonne: and upon the master, to circumcise his servants, borne in the house, or bought with money. If the father or master transgresse, and circumcise them not, &c. then the Iudges are commanded to circumcise him, whether it be son or servant, in due time, that there be no uncircumcised left in Israel, nor among their servants. If the thing bee hidden from the Iudges, and they circumcise him not: when he is wexen great, he is bound to circumcise him-selfe. And every day that passeth over him, after he is wexen great, and he circumciseth not himselfe, loe hee breaketh the commandement: Maimony treat. of Circumcis. ch. 1. S. 1. 2. male] who had by nature that foreskin of the flesh to be cut off: the females wanting it, were not to keep this rite, though they were as well as men, within the covenant of grace in Christ, Gal. 3. 28. and therefore baptisme, the signe of the covenant now under the Gospell, (which is come in place of Circumcision, Col. 2. 11. 12.) is given both to men and women, Act. 8. 12. Moreover the woman is comprehended under the man, as her head, 1 Cor. 11. 3. who onely had this signe in his flesh, with effusion of blood, which alwaies had respect unto, and accomplishment in the blood of Christ, figured by the male, Heb. 9. 22. 23. 24. Here also the Hebrewes write; that a child who is borne as if he were circumcised (without a foreskin) the blood of the covenant must bee made to drop from him, in the eighth day. A child that is both male and female, must also be circumcised the eighth day. Likewise if any be cut out of the side of his mothers body. And who so hath two foreskins, they cut them both off in the 8 day, Maimony treat. of Circum. c. 1. S. 7. child of the house] that is, the home borne servant: see the notes on Gen. 15. 3. So after, in vers. 13. 23. bought with money] Hebr. purchase of silver: whereby all money and price is meant. By this it appeareth, that the Heathens also might be partakers of Abrahams covenant, and of grace in Christ, and so of all other blessings in the Church: for every circumcised person, did also eate the passeover, (which was another figure of Christ,) Exod. 12. 48 1 Cor. 5. 7. Of this point the Hebrew Canons say, Whether a servant be borne under the power of an Israelite, or be received from the heathens: the master is bound to circumcise him. But he that is borne in the house, is circumcised on the 8 day: and he that is bought with money, is circumcised in the day that he is received; although he receive him in the day that he is born, he is circumcised in that day. If he receive of the Heathens a servant growne in yeeres, and the servant bee not willing to be circumcised: he dealeth with him a whole twelve moneth. More then that, it is not lawfull to keep him he being uncircumcised; but he must sell him again to the Heathens. And if he conditioned with him at the first, whiles he was with his master the Ethnik that he should not circumcise him: it is lawfull to keepe him though be be uncircumcised; onely so, that he take upon him the seven commandements given to the sonnes of Noe, and he shall be as a stranger sojourning in the land. But if he will not take upon him, those seven commandements, he is to kill him out of hand, Maimony treat. of Circumcis. chap. 1. S. 3. 6. Of the seven commandements to the sonnes of Noe, see the notes on Gen. 9. 4. And for killing such as would not yeeld to those precepts, it is to bee understood, whiles the common wealth of Israel stood: but when they were in captivity or dispersion, they sold away such servants to the Heathens; as R. Abraham ben David noteth there upon Maimony. And that we may the better know, how they were wont to receive heathens into the Church of Israel, I will note it from the Hebrew Doctors. By three things (say they) did Israel enter into the covenant, by Circumcision, and Baptisme, and Sacrifice. Circumcision was in Aegypt, as it is written, No uncircumcised shall eat thereof, [Exod. 12. 48.] Baptisme, was in the wildernesse before the giving of the Law: as it is written, Sanctifie them to day and to morrow, and let them wash their clothes; [Exod. 19. 10.] And Sacrifice, as it is said, And he sent yong men of the sonnes of Israel, which offred burnt-offrings, &c. [Exod. 24. 5.] And so in all ages, when an Ethnik is willing to enter into the covenant, and gather himselfe under the wings of the Majesty of God, and take upon him the yoke of the Law; he must be circumcised, and baptised, and bring a sacrifice. And if it be a woman, she must be baptised, and bring a sacrifice; as it is written [Num. 15. 15.] as ye are, so shall the stranger be. How are ye? By circumcision, and baptisme, and bringing of a sacrifice: so likewise the stranger throughout all generations, by circumcision, and baptisme, and bringing of a sacrifice. And what is the strangers sacrifice? A burnt-offring of a beast, or two turile doves, or two yong pigeons, both of them for a burnt offring. And at this time, when there is no sacrificing; they must be circumcised, and baptised, and when the Temple shall be builded, they are to bring the sacrifice. A stranger that is circumcised and not baptised, or baptised and not circumcised, he is not a Proselyte, till he be both circumcised and baptised. And he must be baptised in the presence of three, &c. Even as they circumcise and baptise strangers, so doe they circumcise and baptise servants, that are received from heathens, into the name of servitude, &c. When a man or woman commeth to joyne a Proselyte, they make diligent inquiry after such, lest they come to get themselves under the law, for some riches that they should receive, or for dignity that they should obtaine, or for feare. If he be a man, they inquire whether he have not set his affection on some Iewish woman; or a woman her affection on some yong man of Israel. If no such like occasion bee found in them, they make knowne unto them the waightinesse of the yoake of the Law, and the toyle that is in the doing thereof, above that which peoples of other lands have: to see if they will leave off. If they take them upon them, and withdraw not, and they see them that they come of love, then they receive them, as it is written, When she saw that she was stedfastly minded to goe with her, then she left speaking unto her, [Ruth 1. 18.] Therfore the Iudges received no Proselytes, all the dayes of David and Solomon. Not in Davids dayes, lest they should have come of feare: nor in Solomons, lest they should have come because of the kingdome and great prosperity which Israel then had. For who so commeth from the heathens, for any thing of the vanities of this world, he is no righteous Proselyte. Notwithstanding there were many Proselytes, that in Davids and Solomons dayes, joyned themselves in the presence of private persons: and the Iudges of the great Synedrion had a care of them, they drove them not away after they were baptised, out of any place, neither tooke they them neere unto them, untill their after fruits appeared: Maimony in Misn. tom. 2. in Issurei biah, ch. 13. S. 1.—6. 11. 14. 15. Hereupon, Baptisme was nothing strange unto the Iewes, when Iohn the Baptist beganne his ministery, Matth. 3. 5. 6. they made question of his person that did it, but not of the thing it selfe, Iohn 1. 25. And as Iohn said of Christ, hee shall baptise you with the holy Ghost, and with fire, Matth. 3. 11. so the Hebrew Doctors say, The holy blessed God baptiseth with fire: and the wise shall understand, R. Menachem on Lev. 8. strangers son] that is, gentile or paynim; one forraine born, and without the priviledge of Gods people. The Chaldee translate it, sonne of the peoples. Such would God admit, if they beleeved in him, to bee partakers of Abrahams covenant. Vers. 13. circumcised with circumcision] or, circumcising circumcised; that is, certainly, or in any wise circumcised. Which strict charge, is both for the thing it selfe, and for the manner and time thereof, which was the 8 day after their birth. Yet as God desireth mercy and not sacrifice, Hos. 6. 6. so sicknesse and weaknesse of body, might put off circumcision till time of health: as the Hebrew Canons say, They circumcise not him that is sicke, untill he be well: and they reckon for him from the time that hee is recovered from his sicknesse seven dayes, from time to time, and afterwards they circumcise him. By which words is meant, if he have an ague, or like sicknesse: but if hee have sore eyes, or the like, they circumcise him so soone as they are whole. If a child be found on the 8 day, to be very pale coloured, they circumcise him not, till the blood come againe into his countenance, like the countenance of children that are in health. Likewise if hee be very red, they circumcise him not, till his blood be sunk down into him, and his countenance come againe like other children: for this is a sicknesse, and men must be admonished well of these things. If a woman circumcise her first sonne, and he die through fervency of the circumcision, which decayed his strength. Also she circumciseth her second child, and he dye through the fervency of the circumcision, whether shee have this child by her first husband, or by a second: loe her third child shall not bee circumcised, in the time thereof, but they defer it, till he wexe great, and his strength be made firme. They circumcise none but children that are without sicknesse, for perill of life, putteth away all. And it is possible to circumcise after the time, but unpossible to restore the life of any one of Israel, for ever: Maimony treat. of Circumcis. ch. 1. S. 16. 17. 18. your flesh] that is, the secret part, or member of generation: for so, the word flesh here and in other places in speciall meaneth, Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant, on the lips, eares, or other parts of man, (which yet the Scripture calleth also uncircumcised, Exod. 6. 30. Ier. 6. 10.) but on the privy member, to teach the regeneration of nature, even of the whole man, who is borne in sin, Psal. 51. 7. and the derivation of his covenant, to the seed of the faithful, who are thereby holy, Ezr. 9. 2. 1 Cor. 7. 14. and to signifie, that the true circumcision is inward, and secret, Rom. 2. 28. 29. This which in the eyes of man, seemeth a thing unprofitable, foolish, and ignominious, doth God chuse to make a signe of the covenant of his grace in Christ, who is also himselfe a scandall and foolishnesse to the world: but the foolishnesse of God, is wiser then (the wisedome of) men, 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable, on it God put on more abundant honour, (as 1 Cor. 12. 23.) that it should beare the marke of the heavenly covenant. Vers. 14. that soule] that is, as the Chaldee expoundeth it, that man: see Gen. 12. 5. cut off] The Greeke and Chaldee translate it, destroyed, and consumed. This word is used before, in Gen. 9. 11. and after often in the law, Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 &c. It is sometime spoken of God, cutting off men by death for their sinnes, Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here, and in all other like places: that for willing transgression in secret, God will cut them off by untimely death: and if there be witnesses of it, the Magistrate is to punish or kill them: but for ignorant transgression, they were to bring the appointed sacrifices. Vnder this also, eternall damnation is implyed. Maimony in treat. of Repentance, chap. 8. S. 1. speaking of eternall death, saith, And this is the Cutting off written of in the Law, as it is said (in Num. 15. 31.) that soule shall bee cut-off he shall be cut off. Which we have heard expounded thus, cut off in this world, and cut off in the world to come. Of this sanction here they say, If the father or master doe transgresse, and circumcise not, they break a commandement, but are not guilty of cutting-off: for cutting-off belongs but to the uncircumcised person him-selfe: Maimony treat. of Circumcis. c. 1. S. 1. Howbeit, Moses the father had almost beene killed, for not circumcising his sonne, Exod. 4. 24. &c. broken] or, made frustrate, broken downe: this word is opposed to the former stablishing, or making firm, in vers. 7. The Hebrewes have a canon, who so breaketh the covenant of Abraham our father, and leaveth his superfluous-foreskin, or gathereth it over again; although he have in him the law and good workes, hee hath no portion in the world to come. Maimony treat. of Circumcis. chap. 3. S. 8. Which rule is true according to the Apostles interpretation, applying circumcision to the heart, spirit, and faith in Christ, Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah] in Greeke Sarrha. The letter j changed into h, signified the multiplication of her children, as before in Abrams name, vers. 5. And the Greeke having no h at the end of words, doubleth therefore the letter r, with an aspiration Sarrha, and so the Apostles also write it, Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name, is made Hebrew Sarah: which is by interpretation a Princesse. The Apostle calleth her a Freewoman, and maketh her a figure of the new Testament and heavenly Ierusalem, Gal. 4. 22. 24. 26. and the example of Abraham and Sarah, thus called, blessed, and increased, is set forth for their children the Church to consider, and comfort themselves withall, Esay 51. 1. 2. 3. Vers. 16. shall be to nations] that is, shall become nations, and bee a mother of them, both in the flesh, and in the Lord. For all godly women are called her children, 1 Pet. 3. 6. and Ierusalem her answerable type, is the mother of us all, Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed] that is, as the Chaldee translateth it, rejoyced: and so the word after importeth, Gen. 21. 6. though sometime it implyeth also a doubting, as in Gen. 18. 12. 13. but the praise of Abrahams faith, who was not weake, nor staggering, but gave glory to God, Rom. 4. 19. 20. seemeth to free him from this imputation. Thargum Ierusalemy expoundeth it, he marvelled. Of this word laughed, in Hebrew jsaak, the child promised was called Isaak: in whom Abraham saw the day of Christ, and rejoyced. old] Hebr. sonne of 100 yeeres, that is, going in his hundred yeere. So Sarah was daughter of ninety yeeres. See Gen. 5. 32. At these yeeres, both their bodies were now dead, unapt for generation, Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare] or beareth: speaking as of a thing present: for God calleth the things which bee not, as though they were, Rom. 4. 17. Isaak] Heb. Iitschak; the same word used before in vers. 17. and signifieth laughing or joy: for besides his father and mother, all that heare, have occasion to laugh and rejoice for his birth, Gen. 21. 6. in whom both Christ the joy of the whole earth was represented, and all the children of promise, Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed] the Greeke version addeth, to be a God to him and to his seed; as before in verse 7. Vers. 20. heard] the Chaldee explaineth it, I have accepted thy prayer. twelve Princes] So of Iakob, Isaaks sonne, came twelve Patriarchs, Act. 7. 8. These Princes are after named, in Gen. 25. 12.—16. Vers. 21. covenant] This is the thirteenth time that the covenant is named in this Chapter; and hereby is meant the promise of Christ, and salvation in him, as the Apostle sheweth in Rom. 9. 5. 7. 8. and by this it appeareth, that Gods covenant with Abraham, was of spirituall and heavenly things in Christ, as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaak was preferred before Ismael. Vers. 22. God went up] to weet, into heaven, and appeared no longer: so in other like visions of Angels, they are said to goe into heaven, Luke 2. 25. For God, the Chaldee saith, the glory of the Lord, meaning the vision which had now appeared: which phrase the holy text sometime useth, as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after, in Gen. 35. 13. Vers. 23. Abraham tooke] herein hee shewed a rare example of obedience to Gods word, not regarding the affliction, danger, shame, scandall, and foolishnesse, which this action in the eyes of the world seemed to bring with it: though to him-selfe, and all the faithfull in his house, it was the seale of the righteousnesse of faith, Rom. 4. 11. Here the Iewes have their uncertaine conjectures, or traditions; as that Abraham sent and called for Sem the sonne of Noe, (he was Melchisedek) about this businesse: that it was done on Atonement day (spoken of in Levit. 16.) and in the place where afterward the Altar stood, in the Court of the Temple, and the like: Pirke. R. Eliezer, ch. 29. circumcised] or, cut off, to weet, all the skin that covered the top of the flesh, that the top of the flesh remained bare; for so the Hebrew shew the manner of Circumcision to have beene. And this being a holy signe and seale, Abraham doubtlesse sanctified the work by praier: which custome all the Iewes keepe to this day. For hee that circumciseth, doth first blesse him that sanctified them with his commandements, and commanded them to circumcise; and to gather themselves into the covenant of Abraham their father, that sanctified his beloved from the womb, and sealed their off-spring with the signe of the holy covenant: that commanded them to circumcise strangers, and servants, and to draw out of them, the blood of the covenant. Which blessings Maimony recordeth in his foresaid treatise of Circumcision, ch. 3. S. 1. 2. 3. 4. 5. where he also noteth, that who so circumciseth a man growne, must cover his nakednesse, whiles he blesseth: and after he uncovereth and circumciseth him. selfe-same day] Hebr. the body (or strength) of this day, at Gen. 7. 13. the Greeke interpreteth it, in the time of that day. From hence, and the commandement in Lev. 12. 3. the Iewes have taught, that none might ever circumcise but in the day time, after the Sun was up: Maimony treat. of circum. ch. 1. S. 8. Vers. 27. circumcised with him] Not onely Abraham himselfe, but his houshold with him, kept the way of the Lord, Gen. 18. 19. and by faith they all obeyed this hard precept, whereby they were wounded, pained, and sore in their flesh, all at once, as Gen. 34. 25. and spiritually, did put off the body of the sinnes of the flesh, by the circumcision of Christ: Col. 2. 11.