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20 - Commentary on The Book of Genesis · Commentary on The Book of Genesis

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Chapter seventeen Genesis, Chapter seventeen. This chapter contains articles of agreement covenanted and
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concluded upon between the Great Jehovah, the Father of mercies, on the one
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part, and pass Abram, the Father of the faithful, on the other
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part. Abram is called the friend of God not only because he was the
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man of his council, but because he was the man of his covenant.
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Both these secrets were with him. Mentioned was made of this covenant Chapter fifteen,
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verse eighteen. But here it is particularly drawn up and put into the
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form of a covenant, that Abram might have strong consolation here numeral one.
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The circumstances of the making of this covenant, the time and manner verse one,
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and the posture Abram was in verse three numeral two, covenant itself in
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the general scope of it verse one, and afterwards in the particular instances number
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one, that he should be the father of many nations Verses four and six.
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And in token of this his name was changed Verse five, number two.
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That God would be a god to him and his seed and would give
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them the land of Canaan Verses seven and eight. And the seal of this
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part of the covenant was circumcision Verses nine through fourteen, Number three, that
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he should have a son by Sarai, and in token thereof her name was
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changed Verses fifteen and sixteen. This promise Abram received verse seventeen, and his
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request for Ishmael verse eighteen was answered abundantly to his satisfaction Verses nineteen through twenty
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two. Numeral three. The circumcision of Abram and his family according to God's
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appointment Verse twenty three, et cetera. The covenant with Abraham renewed d c.
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Eighteen ninety eight, Verse one, And when Abram was ninety years old
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and nine, the Lord appeared to Abram and said unto him, I am
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the Almighty God. Walk before me, and be thou perfect verse two.
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And I will make my covenant between me and THEE, and will multiply THEE
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exceedingly verse three. And Abram fell on his face, and God talked with
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him, saying, here is numeral one the time when God made Abram his
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gracious visit, when he was ninety nine years old, full thirteen years after
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the birth of Ishmael number one, so long it should seem. God's extraordinary
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appearances to Abram were intermitted and all the communion he had with God was only
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in the usual ways of ordinances and providences. Note there are some special comforts
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which are not the daily bread. No, not of the best saints,
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but they are favored with them now and then on this side heaven they have
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convenient food, but not a continual feast. Number two. So long the
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promise of Isaac was deferred, one, perhaps to correct Abram's over hasty marrying
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of Hagar. Note the comforts we sinfully anticipate are justly delayed. Two that
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Abram and Sarai, being so far stricken in age, God's power in this
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matter, might be the more magnified, and their faith the more tried.
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See Deuteronomy chapter thirty two, verse thirty six. John chapter eleven, verses
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six and fifteen. Number three. That a child so long waited for might
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be in Isaac a son. Indeed, Isaiah chapter fifty four, verse one,
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numeral two. The way in which God made this covenant with him,
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The Lord appeared to Abram in the sie Chenna, some visible display of God's
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immediate, glorious presence with him. Note God first makes himself known to us
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and gives us a sight of him by faith, and then takes us into
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his covenant numeral three, the posture Abram put himself into. Upon this occasion,
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he fell on his face while God talked with him Verse three, number
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one, as one overcome by the brightness of the divine glory and unable to
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bear the side of it, though he had seen it times before. Daniel
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and John did likewise, though they were also acquainted with the visions of the
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Almighty Daniel Chapter eight, verse seventeen, Chapter nine, verse fifteen, Revelations
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Chapter one, verse seventeen, or number two. As one ashamed of himself
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and blushing to think of the honors done to one so unworthy, He looks
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upon himself with humility and upon God with reverence, and in token of both,
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falls on his face, putting himself into a posture of adoration. Note
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one. God graciously condescends to talk with those whom he takes into covenant and
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communion with himself. He talks with them by his word Proverbs chapter six,
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verse twenty two. He talks with them by his spirit. John four thirteen,
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verse twenty six. This honor have all his saints. Two. Those
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that are admitted into fellowship with God are and must be very humble and very
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reverent in their approaches to him. If we say we have fellowship with Him,
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and the familiarity breeds contempt, we deceive ourselves. Three. Those that
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would receive comfort from God must set themselves to give glory to God and to
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worship at his footstool Numeral four the general scope and summary of the covenant laid
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down as the foundation on which all the rest was built. It is no
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other than the covenant of grace still made with all believers in Jesus Christ.
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Verse one. Observe here number one what we may expect to find God to
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us, I am the Almighty God. By this name he chose to make
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himself known to Abram, rather than by his name Jehovah Exodus, chapter six,
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verse three. He used it to Jacob chapter twenty eight, verse three,
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Chapter forty three, verse fourteen, Chapter forty eight, verse three.
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It is the name of God that is mostly used throughout the Book of Job,
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at least in the discourses of that book. After Moses, Jehovah is
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more frequently used, and this el Shadai very rarely. It speaks the almighty
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power of God either one as an avenger from chaude. He laid waste so
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some and they think God took this title from the destruction of the old world.
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This is countenanced by Isaiah chapter thirteen, verse six and Joel chapter one,
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verse fifteen or two. As a benefactor shin for ashure who and day
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sufficient. He is a God that is enough, or as our old English
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translation reads it here very significantly, I am God all sufficient. Note the
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God with whom we have to do is a God that is enough. One.
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He is enough to himself. He is self sufficient. He has everything,
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and he needs not anything. Two he is enough for us. If
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we be in covenant with him. We have all in him, and we
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have enough in him, enough to satisfy our most enlarged desires, enough to
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supply the defect of everything else, and to secure to us a happiness with
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our mortal souls. See Psalms chapter sixteen, verse five, verse six,
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Chapter seventy three, verse twenty five, number two. What God requires that
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we should be to him, The covenant is mutual. Walk before me and
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be thou perfect. That is upright and sincere. For herein the covenant of
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grace is well ordered. That sincerity is our gospel perfection observe one that to
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be religious is to walk before God in our integrity. It is to set
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God always before us, and to think and speak and act in everything as
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those that are always under his eye. It is to have a constant regard
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to His word as our rule, and to his glory as our end in
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all our actions, and to be continually in His fear. It is to
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be inward with Him in all the duties of religious worship, For in Him
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particularly we walk before God verse Samuel, Chapter twenty one, verse thirty.
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And to be entire for Him in all holy conversation. I know no religion
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but sincerity. Two that upright walking with God is the condition of our interest
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in His all sufficiency. If we neglect Him or dissemble with him, we
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forfeit the benefit and comfort of our relation to Him. Three. A continual
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regard to God's all sufficiency will have a great influence upon our upright walking with
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him. Verse four. As for me, behold, my covenant is with
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THEE, and thou shalt be a father of many nations. Verse five.
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Neither shall thy name any more be called Abram, but thy name shall be
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called Abraham, for a father of many nations have I made THEE Verse six,
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And I will make THEE exceedingly fruitful, And I will make many nations
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of THEE, and king shall come out of THEE. The promise here is
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introduced with solemnity, as for me, says the Great God. Behold,
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behold and admire it. Behold and be assured of it. My covenant is
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with THEE. As before verse two, I will make my covenant. The
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covenant of grace is a covenant of God's own making. This he glories in
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as for me, and so may we now Here Numeral one, it is
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promised to Abraham that he should be a father of many nations, that is
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one, that his seed after the flesh should be very numerous, both in
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Isaac and in Issae Mail, as well as in the sons of Keturah.
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Something extraordinary is doubtless included in this promise, and we may suppose that the
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event answered to it, and that there have been and are more of the
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children of men descended from Abraham than from any one man at an equal distance
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with him from Noah. The common root two that all believers in every age
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should be looked upon as his spirit will sede, and that he should be
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called not only the friend of God, but the Father of the faithful.
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In this sense, the Apostle directs us to understand this promise. Romans chapter
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four, verses sixteen and seventeen. He is the father of those in every
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nation that by faith enter into covenant with God, and, as the Jewish
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writers express it, are gathered under the wings of the Divine Majesty numeral two.
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In token of this, his name was changed from Abram, a high
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father, to Abraham, the father of a multitude. This was number one
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to put an honor upon him. It is spoken of as the glory of
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the Church, that she shall be called by a new name, which the
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mouth of the Lord shall name Isaiah Chapter sixty two, verse two. Princes
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dignify their favorites by conferring new titles upon them. Thus was Abraham dignified by
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him, that is, indeed the fountain of honor. All believers have a
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new name. Revelations, chapter two, verse seventeen. Some think it added
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to the honor of Abraham's new name that a letter of the name Jehovah was
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inserted into it, as it was a disgrace to Joconiah to have the first
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syllable of his name cut off because it was the same as the first syllable
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of the sacred name Jeremiah chapter twenty two, verse twenty eight. Believers are
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named from Christ Ephesians chapter three, verse fifteen, number two to encourage and
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confirm the faith of Abraham while he was child, as perhaps even his own
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name was sometimes an occasion of grief to him. Why should he be called
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a high father who was not a father at all? But now that God
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had promised him a numerous issue and had given him a name which signified so
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much, that name was his joy. Note God calls things that are not
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as though they were. It is the apostle's observation upon this very thing.
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Romans chapter four, verse seventeen. He called Abraham the father of a multitude,
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because he should prove to be so in due time, though as yet
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he had but one child. Verse seven. And I will establish my covenant
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between me and THEE and thy seed after THEE in their generations, for an
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everlasting covenant to be a god unto THEE and to thy seed after THEE.
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Verse eight. And I will give unto THEE and to thy seed after THEE.
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The land wherein thou art a stranger all the land of Canaan for an
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everlasting possession, and I will be their God Verse nine. And God said
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unto Abraham, thou shalt keep my covenant. Therefore, thou and thy seed
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after THEE in their generations Verse ten. This is my covenant which ye shall
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keep between me and you and thy seed after THEE. Every man child among
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you shall be circumcised Verse eleven. And ye shall circumcise the flesh of your
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foreskin, and it shall be a token of the covenant betwixt me and you.
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Verse twelve. And he that is eight days old shall be circumcised among
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you every man child in your generations. Hei that is born in the house
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or bought with money of any stranger, which is not of thy seed.
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Verse thirteen. He that is born of thy house, and he that is
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bought with thy money must needs be circumcised. And My covenant shall be in
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your flesh for an everlasting covenant. Verse fourteen. And the uncircumcised manchild whose
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flesh of his foreskin is not circumcised, that soul shall be cut off from
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his people. He hath broken my covenant. Here is numeral one. The
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continuance of the covenant intimated in three things. Number One, it is established,
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not to be altered nor revoked. It is fixed, it is ratified.
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It is made as firm as the divine power and truth can make it.
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Number two, it is entailed. It is a covenant not with Abraham,
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only then it would die with him, but with his seed after him,
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not only his seed after the flesh, but his spiritual seed. Number
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Three, it is everlasting in the evangelical sense and meaning of it. The
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Covenant of Grace is everlasting. It is from everlasting in the council's abit and
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to everlasting in the consequences of it, and the external administration of it is
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transmitted with the seal of it to the seed of believers, and the internal
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administration of it by the spirit of Christ seed in every age Numeral two.
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The contents of the covenant. It is a covenant of promises, exceedingly great
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and precious promises. Here are two, which indeed are all sufficient. Number
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one that God would be their God Verses seven and eight. All the privileges
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of the covenant, all its joys, and all its hopes are summed up
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in this. A man needs desire, no more than this to make him
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happy. What God is himself, that he will be to his people his
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wisdom, theirs to guide and counsel them, his power, theirs to protect
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and support them, His goodness, theirs to supply and comfort them. What
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faithful worshipers can expect from the God they serve, believers shall find in God
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as theirs. This is enough, yet not all number two, that Canaan
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should be their everlasting possession verse eight. God had before promised this land to
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Abraham and his seed Chapter fifteen, verse eighteen. But here where it is
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promised for an everlasting possession, surely it must be looked upon as a type
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of Heaven's happiness, that everlasting rest which remains for the people of God.
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Hebrews, chapter four, verse nine. This is that better country to which
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Abraham had an eye, and the grant of which was that which answered to
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the vast extent and compass of that promise that God would be to them a
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god, so that if God had not prepared and designed this, he would
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have been ashamed to be called their God. Hebrews chapter eleven, verse sixteen.
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As the land of Canaan was secured to the seed of Abraham, according
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to the flesh, so Heaven is secured to all his spiritual seed by a
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covenant and for a possession truly everlasting. The author of this eternal life is
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made in the Word and confirmed by the sacraments to all that are under the
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eternal administration of the Covenant, and the earnest of it is given to all
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believers. Ephesians, Chapter one, verse fourteen. Canaan is here said to
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be the land wherein Abraham was a stranger, and the heavenly Canaan is the
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land to which we are strangers, for it does not yet appear what we
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shall be Numeral three the token of the covenant, and that is circumcision,
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for the sake of which the covenant is itself called the Covenant of Circuit Decision
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Acts, Chapter seven, verse eight. It is here said to be the
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Covenant which Abraham and his seed must keep as a copy or counterpart verse nine
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ten. It is called a sign and seal Romans Chapter four, verse eleven.
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For it was number one a confirmation to Abraham and his seed of those
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promises which were God's part of the Covenant, by assuring them that they should
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be fulfilled, that in due time Canaan would be theirs, and the continuance
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of this ordinance after Canaan was theirs. Intimates that these promises looked further to
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another Canaan, which they must still be in expectation of. See Hebrews chapter
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four, verse eight, number two. An obligation upon Abraham and his seed
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to the duty which was their part of the covenant, not only to the
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duty of accepting the covenant and accepting to it and putting away the corruption of
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the flesh, which were more immediately and primarily signified by circumcision, but in
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general, to the observance of all God's commands, as they should at any
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time hereafter be intimated and made known to them. For circumcision made men debtors
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to do the whole law Galatians chapter five, verse three. Those who will
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have God to be to them a god must consent and resolve to be to
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him a people. Now one, Circumcision was a bloody ordinance, for all
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things by the law were purged with blood Hebrews chapter nine, verse twenty two.
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See Exodus chapter twenty four, verse eight. But the blood of Christ
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being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to
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baptism. Two, it was peculiar to the males, for the women were
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also included in the covenant. For the man is the head of the woman
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and our kingdom. The oath of allegiance is required only from man. Some
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think that the blood of the males only was shed in circumcision, because respect
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was had in it to Jesus Christ and his blood. Three. It was
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the flesh of the foreskin that was to be cut off, because it is
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by ordinary generation that sin is propagated. And with an eye to the promised
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seed who was to come from the loins of Abraham, Christ, having not
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yet offered himself to us, God would have man to enter into covenant by
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the offering of some part of his own body, And no part could be
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better spared. It is a secret part of the body, for the true
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circumcision is that of the heart. This honor God put upon an uncomely part
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Verse Corinthians, Chapter twelve, Verses twenty three and twenty four. Four.
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The ordinance was to be administered to children when they were eight days old,
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and not sooner, that they might gather some strength to be able to undergo
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the pain of it, and that at least one Sabbath might pass over them.
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Five the children of the strangers, of whom the master of the family
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was the true domestic owner, were to be circumcised Verse twelve and thirteen,
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which looked favorably upon the gentiles, who should, in due time be brought
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into the family of Abraham by faith see Galatians chapter three, verse fourteen six.
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The religious observance of this institution was required under a very severe penalty verse
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fourteen. The contempt of circumcision was a contempt of the covenant. If the
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parents did not circumcise their children, it was at their peril, as in
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the case of Moses Exodus, chapter four, Verses twenty four and twenty five,
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with respect to those that were not circumcised in their infancy, If when
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they grew up, they did not themselves come under this ordinance, God would
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surely reckon with them. If they cut not off the flesh of their foreskin,
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God would cut them off from their people. It is a dangerous thing
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to make light of divine institutions and to live in the neglect of them verse
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fifteen. And God said unto Abraham, as for Sarah, thy walls thou
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shalt not call her name Sarai, But Sarah shall her name be verse sixteen.
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And I will bless her and give THEE a son also of her yea,
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I will bless her, and she shall be a mother of nations,
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kings of people shall be of her Verse seventeen. Then Abraham fell upon his
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face and laughed, and said, in his heart shall a child be born
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unto him that is one hundred years old? And shall Sarah, that is
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ninety years old bear Verse eighteen. And Abraham said, unto God, oh,
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that Ishmael might live before THEE verse nineteen. And God said, Sarah,
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thy wife shall bear THEE a son indeed, and thou shalt call his
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name Isaac. And I will establish my covenant with him for an everlasting covenant,
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and with his seed after him Verse twenty. And as before Ishmael I
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have heard THEE behold, I have blessed him and will make him fruitful,
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and will multiply him exceedingly. Twelve princes shall he beget, and I will
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make him a great nation Verse twenty one. But my covenant will I establish
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with Isaac, which sarahs shall bear unto THEE. At this set time in
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the next year Verse twenty two, and he left off talking with him,
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and God went up before Abraham. Here is numeral one the promise made to
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Abraham of a son by Sirrai, that son in whom the promise made to
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him should be fulfilled, that he should be the father of many nations.
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For she also shall be a mother of nations, and kings of people shall
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be of her Verse sixteen. Note number one. God reveals the purposes of
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his good will to his people by degrees. God had told Abraham long before
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that he should have a son, but never till now that he should have
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a son by Sarai. Number two, the blessing of the Lord makes fruitful
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and adds no sorrow with it, no such sorrow as was in Hagar's case.
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I will bless her with the blessings of fruitfulness, and then thou shalt
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have a son of her. Number three. Civil government and order are a
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great blessing to the church. It is promised not only that people, but
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kings of people shall be of her, not a headless rout, but a
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well modeled, well groomed society. Numeral two. The ratification of this promise
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was the change of Syriah's name, unto Sarah verse fifteen, that same letter
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being added to her name that was to Abraham's. And for the same reasons,
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Sarah signifies my princess as if her honor were confined to one family.
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Only. Sarah signifies a princess namely of multitudes, for signifying that from her
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should come the Messiah, the Prince, even the prince of the kings of
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the earth numeral three. Abraham's joyful, thankful entertainment of this gracious promise verse
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seventeen. Upon this occasion he expressed. Number One, great humility. He
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fell on his face. Note the more honors and favors God confers upon us,
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the lower we should be in our own eyes, and the more reverent
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and submissive before God. Number two, great joy, he laughed. It
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was a after of delight, not of distressed. Note even the promises of
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a holy God, as well as his performances, are the joys of holy
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souls. There is the joy of faith as well as the joy of fruition.
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Now it was that Abraham rejoiced to seek Christ's day. Now he sought
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and was glad John chapter eight, verse fifty six, For as he saw
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Heaven in the promise of Canaan, so he saw Christ in the promise of
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Isaac. Number three, great admiration, shall a child be born to him
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that is one hundred years old. He does not here speak of it as
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all doubtful, for we are sure that he staggered not at the promise Romans
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chapter four, verse twenty, but as very wonderful and that which could not
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be affected, but by the almighty power of God, and as very kind
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and a favor which was the more affecting and obliging. For this that it
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was extremely surprising. Psalms Chapter one, twenty six, Verses one and two,
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numeral four. Abraham's prayer for Ishmael, oh, that Ishmael might live
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before thee verse eighteen. This he speaks not as desiring that Ishmael might be
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preferred before the son he should have by Sarah, but dreading lest he should
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be abandoned and forsaken of God. He puts up this petition on his behalf.
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Now that God is talking with him, he thinks he has a very
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fair opportunity to speak a good word for Ishmael, and he will not let
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it slip. Note number one. Though we ought not to be prescribed to
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God. Yet He gives up us leave in prayer to be humbly free with
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Him, and particular in making known our requests. Philippians chapter four, verse
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six. Whatever is the matter of our care and fear should be spread before
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God in prayer. Number two, it is the duty of parents to pray
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for their children, for all their children, as Job who offered burnt offerings
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according to the number of them all Job Chapter one, verse five. Abraham
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would not have it thought that when God promised him a son by Sarah,
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which he so much desired, then his son by Hagar was forgotten. No,
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still he bears upon him his heart and shows a concern for him.
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The prospect of further favors must not make us unmindful of former favors. Number
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three. The great thing we should desire of God for our children is that
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they may live before Him, that is, that they may be kept in
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covenant with Him and may have grace to walk before Him in their uprightness.
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Spiritual blessings are the best blessings, and those for which we should be most
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earnest with God, both for ourselves and others. Those live well that live
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before God. Numeral five, God's answer to his prayer, and it is
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an answer of peace. Abraham could not say that he sought God's face in
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vain. Number One, common blessings are secure to Ishmael verse twenty. As
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for Ishmael, whom thou art in so much care about, I have heard
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thee, he shall find favor for thy sake. I have blessed him.
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That is, I have many blessings in store for him. One austerity shall
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be numerous. I will multiply him exceedingly more than his neighbors. This is
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the fruit of the blessing. As that Chapter one, verse twenty eight two,
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they shall be considerable. Twelve princes shall he beget. We may charitably
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hope that spiritual blessings also were bestowed upon him, though the visible Church was
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not brought out of his loins, and the Covenant was not lodged in his
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family. Note great plenty of outward good things is often given to those children
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of godly parents who are born after the flesh for their parent's sake. Number
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two, Covenant blessings are reserved for Isaac and appropriated to him Verses nineteen and
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twenty one. If Abraham and his prayer for Ishmael meant that he would have
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the covenant made with him and the promisee to come from him. Then God
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did not answer him in the letter, but in that which was equivalent,
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nay, which was every way better. One. God represents to him the
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promise of a son. By Sarah, she shall bear thee a son.
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Indeed. Note even true believers need to have God's promises doubled and repeated to
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them, that they may have strong consolation. Hebrews chapter six, verse eighteen.
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Again, children of the promise are children. Indeed. Two, he
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names that child, calls him Isaac laughter, because Abraham rejoiced in spirit when
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this son was promised him. Note. If God's promises be our joy,
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his mercies promised shall in due time be our exceeding joy. Christ will be
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laughter to those that look for him. Those that now rejoice in hope shall
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shortly rejoice in having that which they hoped for. This is laughter that is
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not mad. Three He entails the covenant upon that child. I will establish
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my covenant with him. Note God takes whom he pleases into covenant with himself
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according to the good pleasure of his will. See Romans chapter nine, verses
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eight and eighteen. This was the covenant settled between God and Abraham, with
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its several limitations and reminders. And then the conference ended. God left off
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talking with him and the vision disappeared. God went up from Abraham, note
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our communion with God here is broken and interrupted. In heaven, it will
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be a continual and everlasting feast. Circumcision of the Abraham et cetera. BC.
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Eighteen ninety eight, Verse twenty three. And Abraham took Ishmael his son,
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and all that were born in his house, and all that were bought
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with his money, every mail among the men of Abraham's house, and circumcised
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the flesh of their foreskin in the self same day, as God had said
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unto him Verse twenty four. And Abraham was ninety years old and nine when
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he was circumcised in the flesh of his foreskin verse twenty five. And Ishmael,
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his son, was thirteen years old when he was circumcised in the flesh
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of his foreskin Verse twenty six. In the self same day was Abraham circumcised,
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and Ishmael his son Verse twenty seven. And all the men in his
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house bore in his house and bought with money of the stranger were circumcised with
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him. We have here Abraham's obedience to the law of circumcision. He himself
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and all his family were circumcised, so receiving the token of the covenant and
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distinguishing themselves from other families that had no part nor lot in the matter.
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Number one, it was an implicit obedience. He did as God has said
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to him, and did not ask why or wherefore. God's will was not
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only a law to him, but a reason. He did it because God
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told him. Number two, it was a speedy obedience in the self same
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day, Verse twenty three and twenty six. Sincere obedience is not dilatory Psalms,
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Chapter one, twenty nine, verse sixty. While the command is yet
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sounding in our ears, and the sense of duty is fresh, it is
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good to apply ourselves to immediately, lest we deceive ourselves by putting it off
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to a more convenient season. Number three, it was a universal obedience.
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He did not circumcise his family and excuse himself, but he set them an
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example. Nor did he take the comfort of the seal of the covenant to
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himself only, but desire that all his might share with him in it.
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This is a good example, to masters of families, they and their houses
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must serve the Lord. Though God's covenant was not established with Ishmael, yet
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he was circumcised for children of believing parents as such have a right to the
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privilege of the visible Church and the seals of the Covenant, whatever they may
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prove afterwards. Ishmael is blessed and therefore circumcised. Number four. Abraham did
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this, though much might be objected against it, though circumcision was painful,
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though to grown men it was shameful. Though while they were sore and unfit
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for action, their enemies might take advantage against them, as Simeon and Levi
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did against the Sichemites. Though Abraham was ninety nine years old, he had
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been justified and accepted of God long since. Though so strange a thing done
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religiously might be turned to his reproach by the Canaanite and the Perizite that dwelt
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in the land. Yet God's command was sufficient to answer these and a thousand
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such objections. What God requires we must do, not conferring with flesh and
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blood. End of Chapter seventeen