When Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, “I am God Almighty. Walk before me and be blameless. I will make my covenant between me and you, and will multiply you exceedingly.”
Abram fell on his face. God talked with him, saying, “As for me, behold, my covenant is with you. You will be the father of a multitude of nations. Your name will no more be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations. I will make you exceedingly fruitful, and I will make nations of you. Kings will come out of you. I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be a God to you and to your offspring after you. I will give to you, and to your offspring after you, the land where you are traveling, all the land of Canaan, for an everlasting possession. I will be their God.”
God said to Abraham, “As for you, you will keep my covenant, you and your offspring after you throughout their generations. This is my covenant, which you shall keep, between me and you and your offspring after you. Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me and you. He who is eight days old will be circumcised among you, every male throughout your generations, he who is born in the house, or bought with money from any foreigner who is not of your offspring. He who is born in your house, and he who is bought with your money, must be circumcised. My covenant will be in your flesh for an everlasting covenant. The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant.”
God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but her name will be Sarah. I will bless her, and moreover I will give you a son by her. Yes, I will bless her, and she will be a mother of nations. Kings of peoples will come from her.”
Then Abraham fell on his face, and laughed, and said in his heart, “Will a child be born to him who is one hundred years old? Will Sarah, who is ninety years old, give birth?” Abraham said to God, “Oh that Ishmael might live before you!”
God said, “No, but Sarah, your wife, will bear you a son. You shall call his name Isaac. I will establish my covenant with him for an everlasting covenant for his offspring after him. As for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He will become the father of twelve princes, and I will make him a great nation. But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”
When he finished talking with him, God went up from Abraham. Abraham took Ishmael his son, all who were born in his house, and all who were bought with his money: every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the same day, as God had said to him. Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. Ishmael, his son, was thirteen years old when he was circumcised in the flesh of his foreskin. In the same day both Abraham and Ishmael, his son, were circumcised. All the men of his house, those born in the house, and those bought with money from a foreigner, were circumcised with him.
John Calvin 1540 · Public Domain On vv1, 2, 3, 4, 7, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 22, 23 1. And when Abram was ninety years old and…
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.
Read full note →
I am the Almighty God 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, 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. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 4, 5, 10, 11, 14, 15, 17, 19, 20, 23 Or, Almighty.
Or, Almighty.
Or, without hypocrisy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–27 Gen 17:1 And when Abram was ninety years old…
Gen 17:1 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.
Ver. 1. The Lord appeared to Abram.] After thirteen years’ absence and silence, far aught we read; so that Abram began to conclude, that Ishmael surely was the promised seed, and all the sons he was likely to have to inherit the land. The Church then may err, when she cleaves not close to the word; though God at length will direct her into the right way, as here he did Abram.
Read full note →
I am God Almighty.] Or all-sufficient, self-sufficient (so Aquila), {a} independent, absolute, the original, universal good. Aben-Ezra interprets Shaddai, a conqueror: others, a destroyer, which a conqueror must needs be. Eundem victorem et vastatorem esse oportet , saith Cameron. And to this the Scripture alludes when it saith Shod shall come from Shaddai, "Destruction from the Almighty". {Isa 13:6} Some there are that derive Shaddai of Shad a dug, because God feeds his children with sufficiency of all good things, as the loving mother doth the child with the milk of her breasts. Hence the heathen called Diana (and likewise Ceres) πολυμαθον and Mammosam, as if she were the nurse of all living creatures. God is the only satisfactory good, proportionable and fitting to our souls, as the dug to the child’s stomach.
Walk before me.] Heb., Indesinenter ambula , Walk constantly, step for step, and keep pace with me. Austin would not, for the gain of a million of worlds, be an athiest for half an hour, because he knew not but God might in that time make an end of him. For "can two walk together and they not agreed?" saith the prophet. {Amo 3:3} "Ye cannot serve the Lord," saith Joshua to the people that promised fair, {Jos 24:19} that is, unless ye will serve him entirely, walk uprightly, as Abram here; walk evenly, without halting or halving with him. Holiness must run through the whole life, as the warp doth through the woof: all the parts of our line of life must be straight before God. "As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity," with openly profane persons, when "peace shall be upon Israel," {Psa 125:5} upon all that are "Israelites indeed, in whom there is no guile". {Joh 1:27 Psa 32:2} Surely, as an unequal pulse shows a distempered body, so doth uneven walking an unsound soul, - such as is not verily persuaded that God is all-sufficient, able, and ready to reward the upright, and punish the hypocrite.
{a} Aυταπκης Iκανος. - Aquila. Aνενδεης. - Plato
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 23 I am the Almighty God, who can do all…
I am the Almighty God, who can do all that I have promised, or shall promise to time, and whatsoever pleaseth me; and therefore do thou firmly believe all my words.
Walk before me 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; 1Ki 8:25; Psa 116:9.
Read full note →
And be thou perfect, i.e. sincere, universal, and constant in my belief of my promises, and obedience to my commands. See Gen 6:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 4, 7, 15, 23 Here is, I. The time when God made Abram…
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 was 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 Deu 32:36; Joh 11:6, Joh 11:15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa 54:1.
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.
Read full note →
III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, Gen 17:3. 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 8:17; Dan 10:9, Dan 10:15; Rev 1:17. 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, Pro 6:22. He talks with them by his Spirit, Joh 14:26. 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, Gen 17:1. 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, Exo 6:3. He used it to Jacob, Gen 28:3; Gen 43:14; Gen 48:3. 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 shôdeh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa 13:6, and Joe 1:15. Or, (2.) As a benefactor shin for 'ăsher 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 Psa 16:5, Psa 16:6; Psa 73:25.
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 (Sa1 2:30), 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–27 And when Abram was ninety years old and nine,....…
And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai:
the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God:
Read full note →
and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" (c), as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:
walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12,
and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews (d) fancy Abram became perfect, but was not till circumcised.
(c) "Deus sufficiens", Cocceius; so Jarchi and Ainsworth. (d) Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 5, 7, 8, 10, 15, 17, 18, 20, 21 This chapter contains articles of agreement betwixt the great…
This chapter contains articles of agreement betwixt the great Jehovah, the father of mercies, and pious Abram, the father of the faithful. Mention was made of this covenant, chap. xv, 18. but here it is particularly drawn up. Here are,
I. The circumstances of the making of this covenant, the time and manner, ver. 1. and the posture Abram was in, ver. 3.
Read full note →
II. The covenant itself, in the particular instances.
1. That he should be the father of many nations, ver.4. 6. and in token of that his name was changed, ver. 5.
2. That God would be a God to him and his seed, and would give them the land of Canaan, ver. 7, 8. and the seal of this part of the covenant was circumcision, ver. 9-14.
3. That he should have a son by Sarai, and in token of that her name was changed, ver. 15, 16. This promise Abraham received, ver. 17. And his request for Ishmael, (ver. 18.) was answered abundantly to his satisfaction, ver. 19-22.
III. The circumcision of Abraham and his family, according to God's appointment, ver. 23-27.
And when Abram was ninety nine years old - Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred;
1. Perhaps to correct Abram's over-hasty marrying of Hagar.
2. 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, Exod. vi, 3. He used it to Jacob, chap. xxxv, 11. They called him by this name, chap. xxviii, 5; xliii, 14; xlviii, 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
1. 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,
2. 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,
1. 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.
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 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 5, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23 In the ninety-ninth year of Abram's life God again…
CHAPTER XVII
In the ninety-ninth year of Abram's life God again appears to
Read full note →
him, announces his name as GOD ALMIGHTY, and commands him to
walk perfectly before him, 1;
proposes to renew the covenant, 2.
Abram's prostration, 3.
The covenant specified, 4.
Abram's name changed to ABRAHAM, and the reason given, 5.
The privileges of the covenant enumerated, 6-8.
The conditions of the covenant to be observed, not only by
Abraham, but all his posterity, 9.
Circumcision appointed as a sign or token of the covenant, 10, 11.
The age at which and the persons on whom this was to be
performed, 12, 13.
The danger of neglecting this rite, 14.
Sarai's name changed to SARAH, and a particular promise made
to her, 15, 16.
Abraham's joy at the prospect of the performance of a matter
which, in the course of nature, was impossible, 17.
His request for the preservation and prosperity of Ishmael, 18.
The birth and blessedness of Isaac foretold, 19.
Great prosperity promised to Ishmael, 20.
But the covenant to be established not in his, but in Isaac's
posterity, 21.
Abraham, Ishmael and all the males in the family circumcised, 23-27
NOTES ON CHAP. XVII
Verse 1. The Lord appeared to Abram] See Clarke on Ge 15:1.
I am the Almighty God] אני אל שדי ani El shaddai, I am God all-sufficient; from 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, Mt 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 fulness 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 4, 5, 7, 8, 10, 15, 17, 18, 20, 21 Gen 17:1. And when Abram was ninety-nine years old…
Gen 17:1. And when Abram was ninety-nine years old — Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred; 1st, Perhaps to correct Abram’s over-hasty marrying of Hagar. 2d, That Abram and Sarai being so far stricken in age, God’s power in this matter might be the more magnified. The Lord appeared unto Abram — In some visible display of his glory. And said, I am the almighty God — By this name he chose to make himself known to Abram, Isaac, and Jacob, rather than by his name Jehovah, Exo 6:3, and Gen 35:11. And they called him by this name. It is the name of God that is mostly used throughout the book of Job, at least thirty 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, 1st, As an avenger, from שׁדד, he destroyed, or laid waste; a title, as some think, taken from the destruction of the old world: Or, 2d, As a benefactor, שׁfor אשׁד, who, and די, 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. To walk before God is to set him 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 spiritual in all the duties of religious worship, and, wholly devoted to him in all holy conversation. We must remember that this 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 - The Sealing of the Covenant
- The Sealing of the Covenant
1. שׁדי shaday, Shaddai, “Irresistible, able to destroy, and by inference to make, Almighty.” שׁדד shādad “be strong, destroy.” This name is found six times in Genesis, and thirty-one times in Job.
Read full note →
5. אברהם 'abrâhām, Abraham, from אברם 'abrām “high-father,” and הם hām the radical part of המין hāmôn a “multitude,” is obtained by a euphonic abbreviation אברהם 'abrâhām, “father of a multitude.” The root רהם rhm is a variation of רום rvm; affording, however, a link of connection in sound and sense with the root המה hāmâh “hum, be tumultuous,” from which comes המון hāmôn a “multitude.” The confluence of the biliterals רם rm and הם hm yields the triliteral רהם rhm occurring in Arabic, though not elsewhere in our written Hebrew. The law of formation here noticed is interesting and real, though רהם rhm may not have been an actual result of it.
11. נמלתם nemaltem formed from נמל nāmal, “circumcised.” מוּל mûl “cut, circumcise.”
15. שׂרה śārâh Sarah, “princess.”
19. יצהק yı̂tschāq Jitschaq, “laughing.”
The present form of the covenant is not identical with the former. That referred chiefly to the land; this chiefly to the seed. That dwelt much on temporal things; this rises to spiritual things. That specifies only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram ברית כרת kārat berı̂yt, Gen 15:18); at present he takes the first step in the fufillment of the covenant ברית נתן nātan berı̂yt, seals it with a token and a perpetual ordinance, and gives Abram and Sarai new names in token of a new nature. There was an interval of fourteen years at least between the ratification of the covenant and the preparation for the fulfillment of its conditions, during which Abraham’s faith had time to unfold.
Gen 17:1-8
The covenant in its spiritual aspect. “The Lord,” the Author of existence and performance. “God Almighty,” El Shaddai. “El,” the Lasting, Eternal, Absolute. “Shaddai,” the Irresistible, Unchangeable, Destructive Isa 13:6; Joe 1:15. This term indicates on the one hand his judicial, punitive power, and points to his holiness; and on the other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration and defense of holiness. It refers to potence, and potence combined with promise affords ground for faith.
Walk before me and be perfect. - In the institution of the covenant we had “fear not” - an encouragement to the daunted or the doubting. In its confirmation we have a command, a rule of life, prescribed. This is in keeping with the circumstances of Abraham. For, first, he has now faith in the Lord, which is the fruit of the new man in him prevailing over the old, and is therefore competent to obey; and, next, the Lord in whom he believes is God Almighty, the all-efficient Spirit, who worketh both to will and to do in the destroying of sin and building up of holiness. “Walk” - act in the most comprehensive sense of the term; “before me,” and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; “and be perfect,” not sincere merely, unless in the primitive sense of duty, but complete, upright, holy, not only in walk, which is provided for in the previous clause, but in heart, the spring of action.
Gen 17:2
My covenant - which I have already purposed and formally closed. “I will grant,” carry into effect, the provisions of it. “Multiply thee.” The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.
Gen 17:3-6
Abram fell on his face. - This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. “God talked with him.” Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.
Gen 17:4
As for me. - The one party to the covenant is here made prominent, as in Gen 17:9 the other party is brought out with like emphasis. The exalted Being who has entered into it imparts a grandeur, solemnity, and excellence to the covenant. “Father of many nations.” The promise of seed is here expanded and particularized. A multitude of nations and kings are to trace their descent from Abram. This is true in a literal sense. The twelve tribes of Israel and many Arab tribes, the twelve princes of Ishmael, Keturah’s descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. “Nations” is a term usually applied, not to the chosen people, but to the other great branches of the human race. This points to the original promise, that in him should all the families of the earth be blessed. “Abraham.” The father of many nations is to be called by a new name, as he has come to have a new nature, and been elevated to a new dignity. The high father has become the father of the multitude of the faithful.
Gen 17:7
Next, the spiritual part of the covenant comes into view. “To be a God unto thee, and to thy seed after thee.” Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. “A perpetual covenant.” This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on man’s side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.
Gen 17:8
Thirdly, the temporal and the spiritual are brought together. The land of promise is made sure to the heir of promise, “for a perpetual possession,” and God engages to “be their God.” The phrase “perpetual possession” has here two elements of meaning - first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession in all the variety of its ever grander phases will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be their chief glory that God is their God.
Gen 17:9-14
The sign of the covenant. “And thou.” The other party to the covenant now learns his obligation. “Every male of you shall be circumcised.” Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant was an artificial process, and therefore, though prescribed by God, was dependent on the voluntary agency of man. The former marked the sovereignty of God in ratifying the covenant and insuring its fulfillment, notwithstanding the mutability of man; the latter indicates the responsibility of man, the trust he places in the word of promise, and the assent he gives to the terms of the divine mercy. As the former covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special spiritual blessing and contemplates its universal acceptance. The rainbow was the appropriate natural emblem of preservation from a flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham to be the parent of a holy seed. And as the former sign foreshadows an incorruptible inheritance, so the latter prepares the way for a holy seed, by which the holiness and the heritage will at length be universally extended.
It is worthy of remark that in circumcision, after Abraham himself, the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant. Hereby is taught the lesson of parental responsibility and parental hope. This is the first formal step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the formal admission of the believing parents’ offspring into the privileges of the covenant, and therefore cheers the heart of the parent in entering upon the parental task. This admission cannot be reversed but by the deliberate rebellion of the child.
Still further, the sign of the covenant is to be applied to every male in the household of Abraham. This indicates that the servant or serf stands in the relation of a child to his master or owner, who is therefore accountable for the soul of his serf, as for that of his son. It points out the applicability of the covenant to others, as well as the children of Abraham, and therefore its capability of universal extension when the fulness of time should come. It also intimates the very plain but very often forgotten truth, that our obligation to obey God is not cancelled by our unwillingness. The serf is bound to have his child circumcised as long as God requires it, though he may be unwilling to comply with the divine commandments.
Gen 17:12-14
The time of circumcision is the eighth day. Seven is the number of perfection. Seven days are therefore regarded as a type of perfectage and individuality. At this stage, accordingly, the sign of sanctification is made on the child, betokening the consecration of the heart to God, when its rational powers have come into noticeable activity. To be “cut off from his people” is to be excluded from any part in the covenant, and treated simply as a Gentile or alien, some of whom seem to have dwelt among the Israelites. It was sometimes accompanied with the sentence of death Exo 31:14; and this shows that it did not of itself imply such a doom. Excommunication, however, for the omission of circumcision, would be extremely rare, as no parent would intentionally neglect the sacred interest of his child. Yet the omission of this rite has not been unprecedented, as the children of Israel did not generally circumcise their children in the wilderness Jos 5:5.
Gen 17:15-22
Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, “princess.” Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. “Abraham fell upon his face and laughed.” From the reverential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. “Said in his heart.” The following questions of wonder are not addressed to God; they merely agitate the breast of the astonished patriarch. Hence, his irrepressible smile arises not from any doubt of the fulfillment of the promise, but from surprise at the unexpected mode in which it is to be fulfilled. Laughing in Scripture expresses joy in the countenance, as dancing does in the whole body.
Gen 17:18-20
Abraham seems up to this time to have regarded Ishmael as the promised seed. Hence, a feeling of anxiety instantly penetrates his breast. It finds utterance in the prayer, “Oh that Ishmael might live before thee.” He asks “life” for his beloved son - that is, a share in the divine favor; and that “before God” - that is, a life of holiness and communion with God. But God asseverates his purpose of giving him a son by Sarah. This son is to be called Isaac - he that laughs or he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abram’s prayer for Ishmael, however, is not unanswered. He is to be fruitful, beget twelve princes, and become a great nation. But Isaac is to be the heir of promise. At the present season next year he is to be born. The communication being completed, “God went” up from Abram.
Gen 17:23-27
In the self-same day. - In this passage we have the prompt and punctual fulfillment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was thirteen years of age when he was circumcised. Josephus relates that the Arabs accordingly delay circumcision until the thirteenth year (Ant. I. 12. 2).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 4, 5, 7, 11, 12, 14, 15, 16, 17, 18, 19, 20, 23, 25 Walk, &c. by assiduous meditation and advancement in virtue.…
Walk, &c. by assiduous meditation and advancement in virtue. This apparition was to inform Abram, that the promised seed should be born of Sarai. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Abram and the repeated Promise of God. The name…
SIXTH SECTION
Abram and the repeated Promise of God. The name Abram changed to Abraham. The personal Covenant of Faith, now a Covenant Institution for him, his Household and his Seed. Circumcision. The name Sarai changed to Sarah. The new Names. The promised one not Ishmael, but Isaac
Read full note →
Gen_17:1-27
1And when [after the lapse of a long period] Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him. I am the Almighty God [El Shaddai]; walk before me, and be thou perfect. 2And I will make my covenant between me and thee, and will multiply thee exceedingly. 3And Abram fell on his face: and God 4[Elohim] talked with him, saying, As for me [in the covenant promise], behold, my covenant is with thee, and thou shalt be a father of many [multitude of] nations. 5Neither shall thy name any more be called Abram [high father], but thy name shall be Abraham [father of a multitude of nations; of a people of peoples]; for a father of many nations [a people of peoples] have I made thee. 6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7And 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 [Elohim] unto thee, and to thy seed after thee. 8And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger [thou hast settled], all the 9land of Canaan, for an everlasting possession; and I will be their God [Elohim].
9And God [God Elohim, as Elohim] said to Abraham [first after his new name], Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 11And ye shall circumcise the flesh of your foreskin; and it shall be a token [sign] of the covenant betwixt me and you. 12And 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. 13He that is born in thy house, and he that is bought with thy money, must needs be circumcised [הִמּוֹל יִמּוֹל]: and my covenant shall be in your flesh for an everlasting covenant. 14And the uncircumcised man child, whose flesh of his foreskin is not circumcised [who will not suffer himself to be circumcised, o avoids circumcision], that [same] soul shall be cut off from his people; he hath broken my covenant.
15And God [Elohim] said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai[heroine], but Sarah [princess] shall her name be. 16And 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 [עַמִּים] shall be of her. 17Then Abraham fell upon his face and laughed, and, said in his heart, Shall a child be born unto him that is one hundred years old? and shall Sarah, that is ninety years old, bear? 18And Abraham said unto God, O that Ishmael might [even yet] live before thee. 19And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac [he or one will laugh]: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 20And as for Ishmael [God hears], I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly [evermore]; twelve princes shall he beget, and I will make him a great nation. 21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 22And he left off talking with him, and God [Elohim] went up from Abraham.
23And 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 [Elohim] had said 24unto him. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26In the selfsame day was Abraham circumcised and Ishmael his son; 27And all the men of his house, born in his house, and bought with money of the stranger, were circumcised with him.
GENERAL REMARKS
1. This Section is described by the pseudocritical exegesis as Elohistic (Knobel, p. 161). But here, also, the internal reasons for the use of the name Elohim, are obvious. The sealing or ratifying of the covenant of God with Abram, whose foundation (not something holding a mere connection with it, its side-piece) we recognize in Genesis 15, embraces not only the immediate bearer and mediator of the covenant, in the narrower sense, Isaac and his seed, but all those who, in a wider sense, are sharers in the covenant, Ishmael and his descendants. If we do not distinguish these two conceptions of the covenant in this chapter, we shall not thread our way through the apparent confusion, to a correct understanding of it. It is entirely incorrect when Keil (p. 157), says, Ishmael was excluded from the salvation of the covenant, the grace of the covenant was promised only to Isaac. Upon this supposition what does the circumcision of Ishmael mean? We must distinguish the relations of the different parties to the covenant as stated above; and since here the covenant embraces all who share in it, God appears and acts as Elohim, although under a new title: El Shaddai.
2. That thirteen years should have rolled away between the birth of Ishmael and this new revelation, appears to us very important. Abram had anticipated the purpose of God in his connection with Hagar, and must now, therefore, pass through a long time of discipline, of expectation, and of temptation. [“That which could not be reached by nature was to be secured by promise, in the miraculous seed, thus pointing forward to Jesus of Nazareth. Therefore the time has come when, after having first allowed the unbelieving spirit to make proof of human expedients (1Co_1:20), God will show Himself again, and place the fulfilment on the basis of the promise alone (Gal_3:18). The covenant, therefore, must now be solemnly and formally sealed.” Jacobus: “Notes,” vol. i. p. 281.—A. G.] Thus, indeed, Moses must wait fifty long years after his premature attempt to reach his destination. The divine decree over Adam and Eve mirrors itself in these facts. They anticipated their destination, to be as God; and therefore a waiting time of thousands of years was decreed for the people, until the Messiah, the image of God, should appear.
3. The new Names. The ground upon which the new names are given to Abram and Sarai, lies in the fact, that God reveals himself to Abram under a new name, El Shaddai. For he is El Shaddai as the omnipotent God, i.e., God of power to do wonders, to create new things in the old world, and the very centre of his wondrous deeds is the new birth, in which man receives a new name, and of which circumcision is here set apart to be the typical sign. The titles, El Shaddai, Abraham, Sarah, and circumcision, are connected by the closest inward tie; they lie upon one line of thought. The name El Shaddai may have been known to Abram before, as the name Jehovah, and even circumcision; but now it became to him the specific name of the Covenant God, for the patriarchal history, as circumcision was now consecrated to be the sacred sign of the covenant, and as later in the history, Jehovah was made the specific designation of the God of covenant truth, (Exo_6:3). The names Elohim and El Eljon (Gen_14:18) have not lost their meaning and value under the new economy of El Shaddai, and thus also the name El Shaddai preserves its meaning and value under the economy of Jehovah, which is modified in the prophetic times into the economy of Jehovah-Zebaoth. The wonders of El Shaddai run through the whole kingdom of grace; but the great wonder lying at the foundation of all that follow, is the birth of Isaac, in the near future from his dead parents (dead in this respect, Rom_4:18-21 : Heb_11:11-19), in connection with the marvellous faith corresponding with it, and with circumcision the seal of the covenant, the type of the great, eternal, central miracle of the kingdom of God, the new birth of Christ from heaven, and that new birth of Christians which is grounded and confirmed in his.
EXEGETICAL AND CRITICAL
A. The Covenant of God with Abram in the wider sense. The sharers in the Covenant(Gen_17:1-14).
1. The Covenant in the wider sense on the part of God (Gen_17:1-8). When Abram was ninety years old and nine. [Lit., a son of ninety and nine years.—A. G.] The long interval between this age and that given Gen_16:16, must be closely observed. It marks a great delay of the promise, a tarrying on the part of God, but which indeed corresponds with the over-haste of Abram (see 2Pe_3:9).—I am God the Almighty [El Shaddai; Gen_28:3; Gen_35:11; Gen_43:14; Gen_48:3; Exo_6:3]. “שַּׁדַּי formed from שָׁדַד, to be strong, to practise violence, with the nominal termination י—as חַגַּי festive, יְשִׁישַׁי the old, סִינַי thorn-covered, and other nouns are formed.” Keil. The idea of omnipotence is inwoven through the whole Scripture, with the idea of his miraculous works, the creation of the new, or the new creation (Psa_33:9; Rom_4:17; Num_16:30; Isa_42:9; Isa_62:6; Jer_31:22; the new covenant; the new man; the new child; Rev_21:1; Rev_21:3). Delitzsch has raised this idea to a supposition of violence done to nature, which corresponds well with the idea of a miracle held in the seventeenth century (“that which is contrary to nature.”) “Elohim is the God who makes nature, causes it to be, and preserves it—causes it to endure; El Shaddai the God who constrains nature, so that it does what is against itself, and subdues it, so that it bows and yields itself to the service of grace. [“It designates Jehovah the Covenant God, as one who has the power to fulfil his promises although the order of nature may appear against them. It is a pledge to Abram that notwithstanding ‘his own body already dead, and the deadness of Sarah’s womb’ (Rom_4:19), the numerous seed promised could and would be given to him.” Keil.—A. G.] Jehovah is the God who, in the midst of nature, causes grace to penetrate and break through the forces of nature, and at last, in the place of nature, establishes an entirely new creation of grace” (p. 381). A sad dualistic conception of nature and grace lies at the bottom of this supposition. The creature is against its will subject to vanity (Rom_8:20); on the contrary, it sighs after the liberty of the children of God. We can only speak of an element of opposition to nature, in the miracle, so far as the lower nature is penetrated by the higher, and must of course give way to it. The play upon the letter ה by Delitzsch (p. 382), appears to us cabalistic, and the more so, since the names Abraham and Sarah, into which the ה enters, are not grounded in the name Jehovah with its ה, but upon El Shaddai.—Walk before me (see Gen_5:22; Gen_24:40; Gen_48:15; Isa_38:3). The great elements of Abram’s faith must be permanent; he must walk continually before the eye of the Almighty, in the consciousness of his presence who is mighty to work miracles. He was still wanting in the development of this wonderworking faith, and therefore, also, was not blameless.—And be thou perfect1—free from blame or guiltless. This is not, indeed, a new command, but the result of the command: walk before me. He will be guiltless, free from blame, if he remains in the presence of the God who works wonders; that, indeed, will make him guiltless, free, purify his consciousness.—And I will make my covenant.—The נָתַן בְּרִית must be understood here after the analogy of Gen_9:12, where the previously formed covenant (Gen_6:18) with Noah, was presupposed, as here the covenant with Abram (Genesis 15) is presupposed. “It does not signify to conclude a covenant (= כָּרַתב), but to give, settle, arrange,” etc. Keil. [“At the former period (Genesis 15) God formally entered into covenant with Abram, here he takes the first step in the fulfilment of the covenant, seals it with a token and a perpetual ordinance.” Murphy, p. 307.—A. G.] It thus denotes the establishing of the covenant, or the giving it a traditional force for his seed, the arrangement of a permanent order or institution of the covenant (comp. Num_25:12).—And Abram fell on his face. An expression of deep humility and trustful confidence, and indeed also of the joy which overpowered him;2 hence he repeats (Gen_17:17) the same act in the most emphatic way.—And God talked with him.—We must notice here the expression Elohim, and the דַבֵּר. God, as the God of the universe, begins a conversation with Abram, when he should become Abraham the father of a multitude of nations.—As for me. I for my part. The אֲנִי evidently emphasizes the opposition of the two parties in the covenant (what concerns me or my part). It answers to ואַתָּה of Gen_17:9. Just as in the ninth chapter the וַאֲנִי הִנְנִי of Gen_17:9 stands in opposition to the וְאֵךְ אַךְ of verses 4 and 5 (comp. Exodus 19; Genesis 24).—And thou shalt be a father. The ו announces the subjects of the covenant. For it is not simply the individual covenant of faith of Abram, but the entire general covenant of blessing in him which is here spoken of. Knobel thinks that the name Abraham was first formed after Abraham had become the father of many nations. This is the well-known denial of the prophetic element. His own quotation, however, refutes him. “The Hebrews connected the giving of names with circumcision (Gen_21:3 ff.; Luk_1:59; Luk_2:21). The Persians likewise, according to Tavernier: ‘Travels,’ i. p. 270, and Chardin: ‘Voyages,’ x. p. 76.” The connection of the giving of names, and circumcision, effects a mutual explanation. The name announces a definite human character, the new name a new character (the new name, Rev_2:17, the perfect stamp of individual character), circumcision, a new or renewed, and more noble nature.3 “Moreover,” Knobel remarks: “we hear only in the Elohist the promise of a multitude of nations (Gen_17:16; Gen_17:20; Gen_35:11; Gen_48:4); the Jehovist uses only the singular (Gen_12:2; Gen_18:18; Gen_46:3). So likewise the promise of kings and princes among the successors of the patriarch is peculiar to the Elohist (ver.20; Gen_25:16; Gen_35:11; Gen_36:31).” This distinction corresponds entirely with the fact, that Jehovah, out of the (Goim) nations, which he rules as Elohim, forms one peculiar people (עַם) of faith, as he at first changed the natural Israel to a spiritual. As to this promise of blessing from God, the name Abraham, father of a mass, noise, tumult of nations, embraces the whole promise in its widest circumference 1. People and kings [“Kings. David, Solomon, Christ, whose royal genealogy is given Mat_1:1-16.” Wordsworth, p. 79. Especially in Christ and the spiritual seed of Abraham, who are kings and priests unto God, Rev_1:6. Jacobus: “Notes.”—A. G.]; even rich kings should come from him; 2. the covenant of blessing from God with him and his seed should be eternal; 3. the whole land of Canaan should belong to his seed for an eternal possession. It should be observed here, that Canaan has fallen in the very same measure to the Arabians as descendants of Abraham (Gal_4:25), in which it has actually been rent from the people of Israel for indefinitely long periods of time; it has thus remained permanently in the possession of the descendants of Abraham in the wider sense; 4. Jehovah will remain (be) the God (Elohim) of the seed of Abraham. This promise, also, notwithstanding all the transient obscurations, has been fulfilled in the patriarchal monotheism in Palestine and Arabia. The stipulated, imprescriptible, peculiar right of the peeple of Israel to Canaan is included in this general promise. [Literally to the lineal seed and the earthly Canaan, but the everlasting covenant and the everlasting possession, show that the covenant and the promised inheritance included the spiritual seed, and the heavenly Canaan.—A. G.] “In this new name, God gave to him a real pledge for the establishment of his covenant, since the name which God gave to him, could not be, or remain an empty sound, but must be viewed as the expression of the reality it conveys.” Keil. “A numerous posterity was regarded by the Hebrews as a divine blessing, which was the portion of those well-pleasing to him (Gen_24:60; Gen_48:16; Gen_48:19; Psalms 128; Ecc_6:3).” Knobel.
2. The covenant of Abraham (on his part) with God, in the wider sense (Gen_17:9-14). And God (Elohim) said unto Abraham. The covenant of circumcision in the wider sense is a covenant of Elohim. In his new destination Abraham was called to introduce this sign of the covenant for himself and his seed. He came under obligation at the first for himself with his seed to keep the covenant with Elohim. But circumcision is the characteristic sign and seal of this covenant, as a statute and a type, i.e., with the included idea of its spiritual import. In this sense it is said: This is my covenant,… shall be circumcised. Upon circumcision compare Winer: Real-Wörterbuch, and similar works. 1. The act of circumcision: the removal of the foreskin; 2. the destination: the sign of the covenant; 3. the time: eight days after the birth (see Gen_21:4; Lev_12:3; Luk_1:59; Luk_2:21; Joh_7:22; Php_3:5; Joseph.: “Antiq.” i. 12, 2); 4. the extent of its efficacy: not only the children, but slaves born in the house [and those also bought with his money.—A. G.] were, to be circumcised; 5. its inviolability: those who were not circumcised should be cut off, uprooted.—Circumcision, as a sign of the patriarchal covenant, appears to presuppose its earlier existence as a religious rite. According to Herodotus, circumcision was practised among the Colchi, Egyptians. [It has been urged, however, against the idea that the Egyptians practised this rite generally; 1. That Abraham circumcised all his male servants—among them probably those who were presented by Pharaoh; 2. that Pharaoh’s daughter knew that Moses was a Hebrew child—(Heb., and behold a male-child);—3. Eze_31:18; see Bush: “Notes,” p. 273.—A. G.] and Ethiopians; and the Syrians of Palestine and Phœnicians might have learned it from the Egyptians. In Ewald’s view, its original home was the valley of the Nile; and it still exists as a national usage among the Ethiopian Christians, and among the Congos. With regard to the circumcision of the Egyytians, we remark, that while Herodotus and Philo regard it as a general custom, Origen ascribes it simply to the priests. [Wordsworth, p. 81, urges in favor of this view, that circumcision was not practised by the other sons of Ham; that Ishmael, the son of an Egyptian mother, was not circumcised until after this institution of the covenant; and that Joshua is said to have rolled away the reproach of Egypt when he circumcised the Israelites at Gilgal.—A. G.] According to Eze_31:18; Eze_32:19, the Egyptians seem to be included among the uncircumcised. We need not, however, insist too strictly upon a prophetic word, which may possibly have a higher symbolical sense (comp. Rom_2:28). And Origen informs us of a later time, in which the Coptic element was mingled with Hellenic elements in Egypt. Some have viewed Egyptian circumcision as an idolizing of the generative power. The bloody act points rather to purification. Delitzsch remarks: that circumcision, as some think, has been found in America, upon the South Sea Islands, e.g. in a mode resembling that in use among the Jews, in the Feegee Islands, and among the southeastern Negro tribes, e.g. among the Damaras in tropical South Africa. And here we cannot assume any connection with the Abrahamic, nor with the Egyptian circumcision. But the customs prevailing in the valley of the Nile, might spread themselves widely over Africa, as those of the Phœnicians over the ocean. The Epistle of Barnabas, in a passage which has not been sufficiently regarded (Genesis 9), brings into prominence the idea, that we must distinguish circumcision, as an original custom of different nations, from that which receives the patriarchal and theocratic sanction. “The heathen circumcision,” as Delitzsch remarks, “leaving out of view the Ishmaelites, Arabians, and the tribes connected with them both by blood and in history, is thus very analogous to the heathen sacrifice. As the sacrifice sprang from the feeling of the necessity for an atonement, so circumcision from the consciousness of the impurity of human nature.” But that the spread of circumcision among the ancient nations is analogous to the general prevalence of sacrifice, has not yet been proved. It remains to be investigated, whether the national origin of circumcision stands rather in some relation to religious sacrifice; whether it may possibly form an opposition to the custom of human sacrifices (for it is just as absurd to view it with some, as a remnant of human sacrifice, as to regard it with others, as a modification of eunuchism); whether it may have prevailed from sanitary motives, the obligation of bodily purity and soundness, (see Winer, i. p. 159); or whether it has not rather from the first had its ground and source in the idea of the consecration of the generative nature, and of the propagation of the race (Delitzsch, p. 385). At all events, circumcision did not come to Abraham as a custom of his ancestors; he was circumcised when ninety-nine years of age. This bears with decisive weight against the generalizing of the custom by Delitzsch. As to the destination of circumcision to be the sign of the covenant, its patriarchal origin is beyond question. [As the rainbow was chosen to be the sign of the covenant with Noah, so the prior existence of circumcision does not render it less fit to be the sign of the covenant with Abraham, nor less significant. “It was the fit symbol of that removal of the old man, and that renewal of nature which qualified Abraham to be the parent of the holy seed.” Murphy. See also Kurtz and Baumgarten.—A. G.] (See Joh_7:22). Still it was placed upon a new legal basis by Moses (Exo_4:24-25; Lev_12:3), and was brought into regular observance by Joshua (Jos_5:2). That it should be the symbol of the new birth, i.e., of the sanctification of human nature, from its very source and origin, is shown both by the passages which speak of the circumcision of the heart (Lev_26:41; Deu_10:16; Deu_30:6; Jer_4:4; Jer_9:25; Eze_44:7), and from the manner of speech in use among the Israelites, in which Jewish proselytes were described as new-born. As to the terminus of eight days, which was so strictly observed, that even the law of the Sabbath was held subordinate to the law of Circumcision, Delitzsch explains the prescription of this period, from the fact that the child was not separated and purified from the sustenance of its embryonic state until this period. It is better to regard the week of birth as a terminus for the close of the first throes and labor, and at the same time, as the term fixed for the outward purification. Keil explains: “because this day was viewed as the beginning of the independent life, as we may infer from the analogous prescription as to the age of the young animals used in sacrifice (Lev_22:27; Exo_22:30).4 He remarks also, “that the Arabians circumcise at a late period, usually between five and thirteen years, often during the thirteenth year, because Ishmael was thirteen years old when he was circumcised.” For more detailed observations, see Knobel, p. 164.—The threatening that the uncircumcised should be cut off—uprooted, can refer only to the conscious, wicked contempt of the command, as the same threatening must be understood in regard to other offences. Clericus and others explain the “cutting-off” as a removal from the people and its privileges. But the theocratic death-penalty (which was indeed the form of a final, complete excommunication from the people) can alone be understood here, as it naturally could alone meet the case of the despiser of the covenant-sign, and of the covenant itself. [But it is the covenant between Jehovah and the seed of Abraham which is here before us, and exclusion from the people of the covenant would be, as Baumgarten urges, exclusion from all blessings and salvation. That this was connected with the death-penalty in other passages (as Exo_31:14), would seem to show that the phrase itself did not necessarily imply such a penalty.—A. G.] (see Knobel, p. 163). The reference by Delitzsch, to an immediate divine judgment, or to the premature, childless death of the uncircumcised, who had reached full age, implies an extraordinary introduction or enlargement of the theocratic regulation, which belongs to the Israelitish tradition. Keil strives to unite both views (p. 156). But here also we must distinguish the legal and typical elements. In the typical sense, the “cutting-off” denotes the endless destruction, the total ruin of the man who despises the covenant of God. [And it is worthy of observation, that to despise and reject the sign, was to despise and reject the covenant itself. He who neglects or refuses the sign, hath broken my covenant.—A. G.]
B.—3. The establishment of the covenant in a narrower sense with Isaac—the more direct bearer and mediator of the covenant (Gen_17:15-22). And God (Elohim) said. God establishes the covenant in this form also as Elohim, not as Jehovah, since not only Israel, but Edom, should spring from Isaac, the son of Sarah.—Sarah thy wife. “As the ancestress of nations and kings, she should be called שׂרָה (princess), not שָׂרַי (heroine).” Knobel. Delitzsch explains שָׂרַי the princely, but this does not distinguish sufficiently the old name from the new. (Jerome distinguishes: my princess, my dominion and princess generally). Even in this case the name declares the subject of the following promise, and its security. Now it was definitely promised to Abraham, that he should have a son from Sarah; and it was also intimated that the descendants from this son should branch themselves into (Goim) nations.—Then Abraham fell upon his face, and laughed. The explanation of Knobel is absurd: “Abraham doubted the possibility, since he was an hundred, and Sarah was ninety years old, and laughs, therefore, but falls upon his face, lest God should notice it” (!). “In the other writer, the patriarch, as the man of God, believes (Gen_15:6), and only the less eminent wife, doubts and laughs (Gen_18:12). But here as there, the laughter, in the name of the promised seed (יִצְחָק), passes into the history of Abraham.” That the interpreter, from this standpoint, knows nothing of a laugh of astonishment, in connection with full faith, indeed, in the immediate experience of the promise (Psa_126:1-2), is evident. Delitzsch: The promise was so very great, that he sank reverently upon the ground, and so very paradoxical, that he involuntarily laughs (see also the quotation from Calvin, by Keil, p. 151). [“The laughter of Abraham was the exultation of joy, not the smile of unbelief.” Aug.: de Civ. Dei. xvi. 26. Wordsworth, who also urges that this interpretation is sustained by our Lord, Joh_8:56.—A. G.] We may confidently infer from the different judgments of Abraham’s laughter here, and that of Sarah, which is recorded afterward, that there was an important distinction in the states of mind from which they sprang. The characteristic feature in the narration here is, that Abraham fell upon his face, as at first, after the promise, Gen_17:2.—Shall there be born unto him that is an hundred years old?5 The apparent impossibility is twofold (see the quotations, Romans 4 and Hebrews 11).—O that Ishmael might (still) live. The sense of the prayer is ambiguous. “Abraham,” says Knobel, “turns aside, and only wishes that the son he already had should live and prosper.” Calvin, and others, also interpret the prayer in the sense, that Abraham would be contented if Ishmael should prosper. Keil, on the contrary, regards the prayer of Abraham as arising out of his anxiety, lest Ishmael should not have any part in the blessings of the covenant. The fact, that the answer of God contains no denial of the prayer of Abraham, is in favor of this interpretation. But in the prayer, Abraham expresses his anticipation of an indefinite neglect of Ishmael, which was painful to his parental heart. He asks for him, therefore, a life from God in the highest sense. Since Abraham, according to Genesis 16, actually fell into the erroneous expectation, that the promise of God to him would be fulfilled in Ishmael, and since there is no record of any divine correction of his error in the mean time, the new revelation from God could only so be introduced when he begins to be in trouble about Ishmael (see Gen_21:9), and to doubt, as to the truth and certainty of his self-formed expectation, both because Jehovah had left him for a long time without a new revelation, and because Hagar had communicated to him the revelation granted to her, as to the character of her son—a prophecy which did not agree with the heir of the promise. In this state of uncertainty and doubt [Calvin, however, holds, that Abraham was, all this time, contented with the supposition, that Ishmael was the child of promise, and that the new revelation startled him from his error.—A. G.] the promise of the heir of blessing was renewed to him. But then he receives the new revelation from God, that Sarah shall bear to him the true heir. It puts an end to the old, sad doubt, in regard to Ishmael, since it starts a new and transient doubt in reference to the promise of Isaac; therefore there is mingling with his faith, not yet perfect on account of the joy (Luk_24:41), a beautiful paternal feeling for the still beloved Ishmael, and his future of faith. Hence the intercession for Ishmael, the characteristic feature of which is, a question of love, whether the son of the long-delayed hope, should also hold his share of the blessing. אֲבָל may, indeed, include so far the granting of the prayer of Abram; it may mean, still, nevertheless. [Better, as Jacobus, indeed, as addressed to the transient doubt as to Isaac, which may lie in Abraham’s prayer for Ishmael. Indeed, on the contrary, Sarah is bearing thee a son.—A. G.] But the nineteenth verse distinctly declares that the son of Sarah should be the chief heir, the peculiar bearer of the covenant. Closer and more definite distinctions are drawn in Gen_17:20.—Twelve princes shall he beget (see Gen_25:12-16).—At this set time. The promise is now clearly revealed even in regard to time; and with this the revelation of God for this time ceases.
4. The compliance with the prescribed rite of circumcision (Gen_17:23-27). The prompt obedience of Abraham [This prompt obedience of Abraham reveals his faith in the promise, and that this laughter was joyful and not unbelieving.—A. G.] is seen in his circumcising himself and his household, i.e. the male members of his household, as he was commanded, in the same day. According to the expression of the text, Abraham appears to have performed the rite upon himself with his own hands.
DOCTRINAL AND ETHICAL
1. See the General Remarks, and the Critical Notes upon the double circle of the covenant, and circumcision.
2. El Shaddai. We do not comprehend the whole of this name, if we identify it with Elohim. We make it too comprehensive if we represent it as including the idea of all the divine attributes, or as an expression of the majesty of God. It is the name of the Almighty, and stands here at the very beginning of the announcement of theocratic miracles, for the same reason, that in the Apostles Creed, it designates the nature of God the Father, for the Christian faith. The Almighty God (παντοκράτωρ) is the God of the Theocracy, and of all the miracles. He makes the highest revelation of his miraculous power in the resurrection of Christ (Eph_1:19 ff.).
3. Before my face. The anthropomorphisms of the Scripture. The soul, head, eyes, arm of God, are mentioned in the Bible. The Concordances give all the information any one needs. It is not difficult to ascertain the meaning of the particular descriptions. His face is his presence in the definiteness and certainty of the personal consciousness (Psalms 139).
4. Keil brings the narrower circle of the covenant into conflict with the wider, as was above remarked. [Keil puts his argument in this form: Since the grace of the covenant was promised alone to Isaac, and Abraham was to become the father of a mass of nations by Sarah (Gen_17:16), we cannot include the Ishmaelites nor the sons of Keturah in this mass of nations. Since, further, Esau had no part in the promise of the covenant, the promised descendants must come alone through Jacob. But the sons of Jacob formed only one people or nation; Abraham is thus only the father of one people. It follows, necessarily, that the mass of nations must embrace the spiritual descendants of Abraham, all who are ἐκ πίστεως ’Αβραάμ (comp. Rom_4:11; Rom_4:16). He urges also, in favor of this view, the fact, that the seal of the covenant was applied to those who were not natural descendants of Abraham, to those born in his house and bought with his money. He holds, also, that the promise of the land of Canaan to this seed for a possession is not exhausted by the fact, that this land was given to the literal Israel, but that as the ’Ισραὴλ κατὰ σάρκα are enlarged to the ’Ισραὴλ κατὰ πνεῦμα, so the idea and limits of the earthly Canaan must be enlarged to the limits of the spiritual Canaan, that in truth, Abraham has received the promise κληρονόμον αὐτὸν εἶναι κόσμου, Rom_4:13, p. 138.—A. G.] Under the seed promised to Abraham of a “multitude of nations,” the descendants of Esau should not be understood; on the contrary, the spiritual descendants of Abraham must have been intended, and reckoned with the people of Israel, which constitutes, indeed, but one nation. But still, we must always clearly distinguish between the promise, “in thee shall be blessed all the families of the earth,” and the promise, “from thee shall spring a mass of nations,” through Ishmael and Isaac, and these shall all be embraced in the covenant of circumcision, the one as bearer of the covenant, the others as associates and sharers in the covenant. Otherwise, indeed, even the spiritual seed of Abraham must be circumcised. But as circumcision is the type of the new birth, so the mass of nations which should spring from Abraham, is the type of his spiritual descendants, and in the typical sense, truly, he is here the father of all believers. In the typical sense, also, the promise of Canaan, and the promise of the eternity of the covenant, have a higher meaning and importance. The remarks of Keil, as to the estimation of this spiritual significance of the Abrahamic promise, against Auberlen and others, who sink the reference of the promise to the spiritual Israel to a “mere application,” are well founded [and are most important and suggestive.—A. G.]
5. Circumcision (as also baptism still more effectually, Romans 6), as the type of the renewing through natural suffering, evidently forms an opposition between the old and sinful human nature, and the new life. It is therefore a testimony to human corruption on the one hand, and to the calling of men through divine grace to a new life, on the other. [The ground of the choice of circumcision as the sign and seal of the covenant may be thus stated. It lies in the nature of the blessing promised, i.e. a seed of blessing. That which is born of the flesh is flesh, but the promised seed were to be holy, and thus channels of blessing. The seed of Abraham were thus to be distinguished from other races. As corruption descended by ordinary generation, the seed of grace were to be marked and symbolically purified from that corruption. It thus denoted the purifying of that by which the promise was to be secured.—A. G.] But as a sign placed upon the foreskin, it designates still more definitely on the one side, that the corruption is one which has especially fallen upon or centres in the propagation of the race, and has an essential source of support in it, as on the other side, it is a sign and seal, that man is called to a new life, and also, that for this new life the conception and procreation should be consecrated and sanctified (see Joh_1:13-14). The male portion of the people only, were subjected to this ordinance. This rests first of all upon natural causes. Luther finds a compensation in the birth-throes and exposure to death on the part of the females. The pains of birth were truly translated to the male sex through circumcision. But then this one-sidedness of the sacrament of circumcision declares the complete dependence of the wife upon her husband under the old covenant. [Kurtz: The dependent position of the woman, by virtue of which, not without the man, but in and with the man, not as woman, but as the bride, and mother, she has her importance in the people and life of the covenant, does not allow her to come into the same prominence here as the man, p. 188. Jacobus says: “Under the Old Covenant, as everything pointed forward to Christ the God-Man—Son of Man—so every offering was to be a male, and every covenant rite was properly enough confined to the males. The females were regarded as acting in them, and represented by them. Under the New Testament this distinction is not appropriate. It is not male and female, Gal_3:28; Col_3:11. That the rite was applied so expressly to those born in the house, and those bought with his money—the son of the stranger—was intended to point to the universal aspect of the covenant, the extension of its blessings to all nations.—A. G.] But it was enlarged, or completed, in fact, through the law of purification, to which the mother was subjected. Its spiritual significance is finally, that it is not birth itself, but the sexual generation, as such, which is the tradux peccati. In the New Covenant, the wife has an equally direct share in baptism as the husband. And this was typified in the Old Covenant through the giving of the name. Sarah possesses a new name as well as Abraham.
6. It scarcely follows from Exo_4:25, as Delitzsch thinks, that circumcision proclaimed to the circumcised man, that he had Jehovah for a bridegroom; although Jews, Ishmaelites, and Moslems generally name the day of circumcision the wedding-feast of circumcision. The Scripture constitutes a bridal relation between Christ and his Church, viewed in its totality.
7. If Delitzsch in this, as in other passages, gives to circumcision too great an importance, he does not esteem sufficiently its importance when he remarks, that it is no peculiar rite of initiation, like baptism. “It is not circumcision which makes the Israelites what they are as such, i.e., members of the Israelitish church. It is through its birth [While it is true that the Israelite by his birth was so far a member of the congregation or church, that he had a title to its rites and ordinances, it is true that circumcision was the recognition of that membership, and that if he neglected it, he was exscinded from the people.—A. G.]; for people and church are coterminous in the Old Testament.” This is totally incorrect, just as incorrect as if one should say, Christendom and the Church are coterminous. [It lies, too, in the face of the whole New Testament, which places circumcision and baptism in the closest relations to each other, and makes the one to come in the place of the other. The differences between them upon which Delitzsch dwells are just those which we should expect under the two economies.—A G.] As one must distinguish between Jacob and Israel, so one must distinguish between Israel as the naturally increased (גוֹי) and Israel as the called people of God (עַם). Israel is, in a qualified sense, the people of God; viz., as it, through circumcision, purification, and sacrifice, was consecrated a congregation of God (קהל). And thus we must distinguish circumcision as to its old national, its patriarchal, and its theocratic and legal power and efficacy. In the last meaning alone, it belonged to the people of Israel as the Church of God, and was so far an initiatory rite, that by means of it an Edomite or Moabite could be incorporated into the people of God, while genuine Jews, even the sons of Aaron, might be exscinded, if it were neglected. The Old Testament people of God, has thus definitely the characteristic traits of the spiritual New Testament Israel, a people of God, gathered from all the nations of the earth: It was precisely the fault of the Edomite Jews, that they failed to distinguish between circumcision in this higher sense, as it passed over into baptism, and circumcision as a national custom. And this is the fallacy of the Baptists, through which they, to this day, commonly attempt to rend away from the defenders of infant baptism the argument which they draw from circumcision. They say, “circumcision was no sacrament of the Jews; it was a mere national custom.” But it was just as truly a sacrament of the Jews, as the passover, from which we must distinguish likewise, the eating of a roasted lamb in the feasts of the ancients. We refer again to the well-known distinction in the Epistle of Barnabas (Genesis 9).
8. The moral nature of the divine covenant appears in this chapter, as in the earlier formation of the covenant; and here still more definitely through the opposition: I on my part (Gen_17:4), but thou on thy part (Gen_17:9). Circumcision, according to this antithesis, must be regarded by Abraham especially as a duty, which declares comprehensively all his duties in the rendering of obedience, in the self-denying, subduing; and sanctifying of his nature; while the giving of the name is the act of God, which is comprehensive of all his promises. There is no conflict between this first and nearest significance of circumcision, and the fact, that it is a gift, a sign and seal, and type of the truth of the covenant of God. The application to the passover-meal, and indeed to the Christian sacraments, will be obvious. [“As a sign, circumcision was intended to set forth such truths as these: of repentance and flesh-mortifying, and sanctification and devotement to God; and also the higher truth of the seed of promise which Israel was to become, and the miraculous seed, which was Christ, As a seal, it was to authenticate God’s signature, and confirm his word and covenant promise, and execute the covenant on God’s part, making a conveyance of the blessings to those who set their hand to this seal by faith. Under the New Testament economy of the same covenant of grace, after “the seed” had come, the seal is adapted to the more spiritual dispensation, though it is of the same general import. Jacobus, “Notes,” vol. i. p. 286.—A. G.]
9. The first laughter mentioned in the Bible is that of Abraham, Gen_17:17. A proof that there is nothing evil in the laugh itself. The first weeping which is mentioned is the weeping of Hagar in the desert (Gen_21:16). Both expressions of human feeling thus appear at first, in a consecrated and pious form.
10. The Jews declare that the law of circumcision is as great as the whole law. The idea is, that circumcision is the kernel, and therefore, also, that which comprehends the whole law: a. as a separation from an impure world; b. as a consecration to God. When they say, it is only on account of circumcision that God hears prayer, and no circumcised man can sink to hell, it is just as true, and just as false, as the extra ecclesiam nulla salus, according as it is inwardly or outwardly understood.
11. We have here the first allusion to slaves who were bought with money (Gen_17:27). Starke: “Thus it seems, alas! true, that at this time slavery prevailed, which, indeed, to all appearance, must have begun from the Nimrodic dominion. For when men have begun to treat their fellow-men as wild beasts, after the manner of hunters, they will easily enslave those who are thus overcome; and this custom, though against the rights of nature, soon became general. When, now, Abraham found this custom in existence before his time, he used the same for the good of many of these wretched people; he bought them, but brought them to the knowledge of the true God, etc. To buy and sell men for evil is sin, and opposed both to the natural and divine law (Exo_21:2); but to buy in order to bring them to the knowledge of the true God is permitted (Lev_25:44-45).”—To buy them in order to give them bodily and spiritual freedom is Christ-like.
12. Starke: “The question arises here, whether a foreign servant could be constrained to be circumcised. Some (Clericus, e.g.) favor, and others oppose this opinion. The Rabbins say: If any one should buy a grown servant of the Cuthites, and he refused to be circumcised, he should sell him again.” Maimonides.
13. As in the ark of Noah, so in the fact that Abraham should circumcise all the male members of his household, the full biblical significance and importance of the household appears in a striking way; of the household in its spiritual unity, which the theory of the Baptists in its abstract individuality, dissolves.
14. The promise of blessing which Abraham receives, repeats itself relatively to every believer. His life will be rich in fruits of blessing, reaching on into eternity. In the abstract sense this avails only of Christ (Isa_53:10), but therefore in some measure of every believer (Mar_10:30).
15. The word Gen_17:14 in a typical expression contains a fearful and solemn warning against the contempt of the sacraments. The signs and seals of communion with the Lord and his people are not exposed to the arbitrary treatment of individuals. With the proud contempt of the signs of communion, the heart and life are separated from the communion itself, and its blessings and salvation.
16. The New Testament fulfilment of circumcision (Rom_2:29). If circumcision is the type of the new birth, its essential fulfilment lies in the birth of Christ. The, sanctification of birth has reached its personal goal in his birth, which is a new birth. But Christ must be appropriated by humanity through his sufferings. Therefore he was made subject to the legal circumcision (Gal_4:4), and the perfect result of this communion with his brethren, was his death upon the cross (Rom_6:6; Col_2:11-12). In the communion with this death, into which Christians enter with baptism, they become the people of the real circumcision, over against which bodily circumcision, in a religious sense, becomes a cruel mangling of the body (Php_3:3).
17. We must distinguish the typical significance of our chapter from its historical basis, and bind both sides together without confounding them. This avails of the twofold circle of the covenant; of the name Abraham; of the blessing for his seed; of the eternity of the covenant; of his sojourn in Canaan, and the gift of the land to him for an eternal possession; of circumcision, and of the threatening of excision. In all these points we distinguish the historical greatness and spiritual glory of the covenant of promise.
HOMILETICAL AND PRACTICAL
See the Doctrinal paragraphs.—The visitation of Abraham after his long trial and waiting.—God’s delay no actual delay (2Pe_2:9).—The establishment of the covenant between God and Abraham: 1. The precondition of the establishment of the covenant (see Genesis 15–ch. Gen_17:1); 2. the contents of the covenant of promise: the name Abraham; a. in the natural sense; b. in the typical sense; 3. the covenant in the wider and narrower sense: 4. the covenant-sign.—The new covenant of God in his name (El-Shaddai, God of wonders), the basis of the new name of believers.—Faith in the miracle is faith in that which is divinely new.—The renewed call of Abraham: 1. As a confirmation of his calling; 2. as the enlargement and strengthening of it.—The contents of the call: Walk before me and be perfect, i.e., walk before me (in the faith and vision of my presence, in grace and miraculous power), 1. so art thou blameless (pious, righteous, perfect); 2. so wilt thou be blameless; 3. so prove it through thy pious conduct.—The particular promises of God, which are contained in the name Abraham: 1. According to its natural greatness; 2. according to its typical glory.—The promises of God conditioned through the covenant of God.—The two sides in the covenant of God.—In the covenant of circumcision.—Circumcision as a type: 1. Of the new birth; 2. of baptism; 3. of infant baptism.—Abraham’s laughter.—Abraham’s intercession for Ishmael.—For missions among the Mohammedans.—He will laugh.—Isaac’s name henceforth a name of promise.—The significance of this name for the children of God (Psa_126:2; Luk_6:21).—Abraham’s obedience the spiritual side of circumcision.
Starke: [derivations of El-Shaddai. More particularly upon the biblical anthropomorphisms]. The change of names. There is here a glorious proof that even the heathen shall come to Christ, and become the children of Abraham.—Upon Gen_17:6. But above all, the King of kings, Christ, is to descend from him (Luk_1:32; Rom_9:5).—Upon Gen_17:7. As to the earthly prosperity which God promised to the natural seed of Abraham, namely, the possession of the land of Canaan, the word Eternal is here used to denote a very long time, which, however, has still an end (Gen_17:8; Gen_17:13; Gen_17:19; Exo_21:6; Deu_15:17; Jer_18:16). But as to the spiritual good which he promised to the spiritual seed of Abraham, to all true believers, namely, the grace of God, forgiveness of sins, protection and blessing in this life, and heavenly glory in the life to come, it is surely an eternal, perpetual covenant. [Thus also Wordsworth, essentially, and Murphy: “The phrase, perpetual possession, has here two elements of meaning—first, that the possession in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and secondly, that the said possession in all the variety of its ever grander phases, will last absolutely forever, p. 309.”—A. G.].—Cramer: The covenant of grace of God is eternal, and one with the new covenant in Christ (Jer_31:33; Isa_54:10).—Osiander: Even the children of Christian parents, born dead, or taken away before the reception of baptism, are not to be esteemed lost, but blessed.—He introduces a sacrament which, viewed in itself alone, might be regarded as involving disgrace. But on this very account it typifies, 1. the deep depravity of men, in which they are involved from the corruption of original sin, since not only some of the members, but the whole man, is poisoned, and the member here affected in particular as the chief instrument in the propagation of the human race. 2. For the same reason, it confirms the promise of the increase of the race of Abraham.—3. Through this sign God intends to distinguish the people of his possession from all other nations. 4. He represents in it, the spiritual circumcision of the heart—the new birth.—Upon Gen_17:14. Cramer: Whoever despises the word of God and the sacraments, will not be left unpunished by God (Isa_7:12; Luk_7:30; 1Co_11:30.—Musculus: Sarah, although appointed to be the royal mother of nations and kings, does not bear them to herself, but to Abraham, her own husband; thus the Church of Christ, espoused to Christ, although the true royal mother of nations and kings, i.e., of all believers, bears them not to herself, but to Christ.—Cramer: Although women in the Old Testament had no sacrament of circumcision, they share in its virtue, through the reception of the names, by which they voluntarily subscribe to the covenant of God (Isa_44:5).—God is an Almighty God, who is not bound to nature.
Gen_17:23. As to the readiness with which all the servants of Abraham suffer themselves to be circumcised, we see at once that they must have had already, through the instruction of Abraham, some correct knowledge of God, since otherwise they could not have understood an act which, to mere reason, appears so preposterous, foolish, and disgraceful.—Osiander: Believing householders, who yield themselves in obedience to the divine will, shall have also, through the divine blessing, yielding and docile domestics.—Cramer As circumcision was applied to all the members of Abraham’s household, so all, great and small, should be baptized (Mar_10:14; Joh_3:5-6; Act_16:15; Act_18:8; 1Co_1:16.—As Abraham used no delay in the sacrament of circumcision, even so we also should not long defer the baptism of infants.
Lisco: The essential element of the covenant on the part of God is grace; on man’s part, faith (still, the grace here receives a concrete expression in a definite, gracious promise, and faith likewise in obedience, and in a definite, significant rendering of obedience).—Gerlach: Gen_17:19. Isaac (“he laughs,” or “one laughs”), the child of joyful surprise is now announced as soon to appear.
Gen_17:8. The eternal possession stands in striking contrast to the transient, ever-changing place of sojourn, which Canaan was, at that time, for Abraham. This land, however, which God promises to Abraham and his seed for an inheritance, is still at the same time a visible pledge, the enclosing shell of the still delicate seed or kernel, therefore the prophetic type of the new-world, which belongs to the Church of the Lord; therefore it is pre-eminently an eternal possession. This is true, also, of all divine ordinances, as circumcision, the passover, the priesthood, etc., which, established in the Old Testament as eternal, are, as to the literal sense, abolished in the New Testament, but are in the truest sense spiritually fulfilled.—Calwer (Handbuch) upon Gen_17:1 : Walk before me, etc. The law and the gospel, faith and works, are brought together in this one brief word or sentence. Gen_17:7. Eternal covenant. Truly, in so far as the spiritual seed of Abraham take the place of the natural Israel, and the earthly Canaan is the type of the heavenly, which remains the eternal possession of all believers.—The female sex, without any external sign of the covenant, were yet included in the covenant, and shared its grace, so far as through descent or marriage they belonged to the covenant people (Gen_34:14 ff.; Exo_12:3; Joe_2:15-16).—Schröder: Gen_17:1. This manifestation was given to Abraham, when he had now grown old and gray in faith, for the hope of the fulfilment of the divine promise. How he rebukes and shames us who are so easily stumbled and offended, if we do not see at once the fulfilment of the divine promises! (Rambach).—Upon the name Elohim. The same epoch which (Genesis 17) introduces the particular view of that economy (Rom_4:11-12), opens also its universal tendencies and features. What profound divine wisdom and counsel shine in these paradoxes! (The foundation, however, of this opposition is laid already in Gen_12:1, and first appears in its decisive, complete form in the Mosaic institution of the law).
Gen_17:1. We need to mark more carefully the “I am” of Gen_17:1, because, so many false gods present themselves to our hearts, and steal away our love (Berleb. Bibel).—Before Abraham was commanded to circumcise himself, the righteousness of faith was counted to him, through which he was already righteous (Luther).—Although he utters no word, his silence speaks louder than if he had cried in the clearest and loudest tones, that he would surely obey the word of God (Calvin).—The significance and importance of names, among the Hebrews, especially in Genesis.
Gen_17:5. Abraham is not called the father of many nations, because his seed should be separated into different nations, but rather because the different nations should be united in him (Romans 4; Calvin).
Gen_17:8. The land wherein thou art a stranger. The foreigner shall become the possessor.—Upon Gen_17:14. The connection shows that the reference is to the conscious contempt of the sacraments, not to those children who, through the guilt of their parents, were not circumcised upon the eighth day (Exo_4:24, ff.)
Gen_17:17. Abraham laughed. In the region of unbelief the doubt is of no moment. It has its importance in the life of believers, where it presupposes faith, and leads as a transition step to a firmer faith. (There is, however, a twofold kind of doubt, without considering what is still a question, whether there is any reference to doubt in the text). Luther thinks that Christ points to this text (in Joh_8:56). Then the laughing also is an intimation of the overflowing joy which filled his heart, and belongs to his spiritual experiences.
Gen_17:19. Isaac. The name teaches that those who tread in the footsteps of Abraham’s faith, will at times find cause for laughter in the unexpected, sudden, and great blessings they receive. There is reason in God, both for weeping and laughter (Roos).
Gen_17:23. We see how well his house was ordered, since even those who were bought with money cheerfully submitted to circumcision (Calvin).—Passavant: (Abraham). The Almighty God, the God who can do all, sees all, knows all, he was, is, and will be all, to his servants.
Footnotes:
[1][“Not sincere merely, unless in the primitive sense of duty, but complete, upright, holy; not only in walk, but in heart.” Murphy, p. 308.—A. G.]
[2][Calvin and Keil recognize in this prostration of the patriarch his appropriation and reception of the promise, and his recognition of the command.—A. G.]
[3][“For the significance of names, and the change of names, see Hengstenberg’s Beiträge ii. p. 270 ff.;” Kurtz.—A. G.]
[4][A son of eight days. It was after a week’s round, when a new period was begun, and thus it was indicative of starting anew upon a new life. The seventh day was a sacred day. And this period of seven days was a sacred period, so that with the eighth day a new cycle was commenced Jacobus, p. 287.—A. G.]
[5][“These questions are not addressed to God; they merely agitate the breast of the astonished patriarch.” Murphy, p. 311. “Can this be? This that was only too good to be thought of, and too blessed a consummation of all his ancient hopes, to be now, at this late day, so distinctly assured to him by God himself.” Jacobus, p. 289.—A. G.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 8, 10, 15, 17, 18, 19 Abram fell on his face--the attitude of profoundest reverence…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 25 THE COVENANT OF CIRCUMCISION, Gen_17:1-27.
THE COVENANT OF CIRCUMCISION, Gen_17:1-27.
1. Ninety years old and nine — Thirteen years after the birth of Ishmael. Comp. Gen_16:16; Gen_18:25. Slowly the years roll on, and God keeps promising, but not fulfilling.
Read full note →
The Lord appeared — The words imply some visible theophany. Probably the appearance of Jehovah’s Angel, as in Gen_16:7. Comp. Gen_17:22.
I am the Almighty God — Hebrews, I am El-Shaddai. Compare the use of this word in Gen_28:3; Gen_35:11; Gen_43:14; Gen_48:3; Gen_49:25; and in Exo_6:3; where see note. We have met with the name El-Elion in Gen_14:18-20; Gen_14:22, which designates the Supreme God, or God Most High. El-Shaddai denotes the Powerful or Omnipotent God. This name is appropriately introduced here as designating the Almighty Power which can override all opposing forces, and work miracles in order to fulfil the divine promises and plans. The deadness of Abram’s body, and also that of Sarai’s womb, (Rom_4:19,) shall not hinder the accomplishment of what El-Shaddai pledges.
Walk before me — Let thy heart, thy life, thy character be such as one should be on whom El-Shaddai gazes. The long deferring of the promised seed was, that Abram might acquire a permanence of faith in God: something like Enoch, who walked three hundred years with Elohim.
Gen_5:22. El-Shaddai would lift Abram from a passive to an active faith.
Be thou perfect — Complete, finished, blameless. The conscientious walking as in the sight of the Almighty leadeth on to perfection.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 22, 23, 25 1. ninety years old and nine] There has been…
1. ninety years old and nine] There has been an interval of 13 years since the birth of Ishmael in Gen_16:16.
the Lord] “Jehovah,” used here in P, probably, for the special purpose of connecting the covenant of Abram with Him whose full name was revealed to Moses, Exo_6:3. Or, as not infrequently must have happened, one sacred name has been substituted for another by editor or copyist.
Read full note →
Elsewhere in this chapter (Gen_17:3; Gen_17:7-9; Gen_17:18-19; Gen_17:22-23) Elohim occurs, as usual in P’s narrative.
I am God Almighty] Heb. Êl Shaddai. Notice the opening formula, “I am,” used in this manifestation. Cf. Gen_35:11.
The name Êl Shaddai is that by which, according to Exo_6:3 (P), God “appeared” in the patriarchal age, and before the revelation to Moses of the name Jehovah (JHVH=Jahveh). This title Êl Shaddai occurs in Gen_28:3, Gen_35:11, Gen_43:14, Gen_48:3 (cf. Gen_49:25; Num_24:4; Num_24:16). Shaddai alone occurs frequently (31 times) in the Book of Job; in prose it is usually found with Êl = “God Almighty.”
The derivation of the word Shaddai has hitherto baffled enquiry. (1) The old Rabbinic explanation, that it consisted of two combined words (sh-, and dai) meaning “one who is All-sufficient,” is quite impossible; but it accounts for the rendering of Aquila and Symmachus ὁ ἱκανός. (2) It has been derived from a root (shdd) meaning “to destroy,” which may be illustrated from Isa_13:6, Joe_1:15. (3) Another suggestion connects it with shêdim = “demons”; see note on Gen_14:3. (4) Others conjecture a derivation giving it the meaning of “the storm God.” (5) LXX renders, in Pent., by ὁ θεός μου, Vulg. “omnipotens.” The word is an ancient epithet of unknown origin, whose general meaning is that of irresistible power.
For Êl with Shaddai, see note on Gen_14:18.
English readers will recollect the use of the name “Shaddai” in John Bunyan’s Holy War.
The word appears in the compound proper names “Zurishaddai” (Num_1:6; Num_2:12), “Ammishaddai” (Num_2:25).
walk before me] For this word “walk,” see Gen_5:22; Gen_5:24; Gen_6:9. Here it is the “walk,” not “with,” but “in the presence of.” The idea is that of the progress in personal life and conduct in the continual realization of God’s presence. In P there is no supposition of any code of law before the time of Moses. The rite of circumcision, whose observance is commanded in this chapter, the prohibition against eating blood given in chap. Gen_9:4, and the implied recognition of the Sabbath (Gen_2:1), are the only external observances of the patriarchal age recognized in P. Here the command, “walk before me,” is simply that of living a good life in the sight of God. This is “to be well pleasing in his sight”: hence LXX renders εὐαρέστει.
The substance of the command is expressed in Gen_18:19, “keep the way of the Lord, to do justice and judgement”; Deu_10:12, “to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God”; Mic_6:8, “to do justly and to love mercy, and to walk humbly with thy God.”
be thou perfect] See note on Gen_6:9. Cf. Job_1:1; Job_1:8; Luk_1:6.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 4, 5, 10, 12, 13, 14, 15, 16, 17, 18, 19, 25, 26 (1) Abram was ninety years old and nine.—Thirteen years,…
XVII.
CONFIRMATION OF THE COVENANT BY THE SACRAMENT OF CIRCUMCISION.
Read full note →
(1) Abram was ninety years old and nine.—Thirteen years, therefore, had passed by since the birth of Ishmael, who doubtless during this time had grown very dear to the childless old man, as we gather from the wish expressed in Gen_17:18.
I am the Almighty God.—Heb., El shaddai. The word is Archaic, but there is no doubt that it means strong so as to overpower. Besides its use in Genesis we find it employed as the name of Deity by Balaam (Num_24:4; Num_24:16); by Naomi (Rth_1:20); and in the Book of Job, where it occurs thirty-one times. We may thus regard it as “one of the more general worldwide titles of the Most High” (Speaker’s Commentary). In Exo_6:3 it is said, with evident reference to this place, that El shaddai was the name of God revealed to the patriarchs, but that He was not known to them by His name Jehovah. Here, nevertheless, in a passage said by commentators to be Elohistic, we read that “Jehovah appeared to Abram, and said to him I am El shaddai.” But the very gist of the passage is the identification of Jehovah and El shaddai, and the great object of the manifest care with which Moses distinguishes the Divine names seems to be to show, that though Jehovah became the special name of Elohim in His covenant relation to Israel after the Exodus, yet that the name was one old and primeval (Gen_4:26), and that the God of revelation, under various titles, was ever one and the same. And so is it now, though we, by following a Jewish superstition, have well-nigh forfeited the use of the name Jehovah, so greatly prized of old (Gen_4:1).
Walk before me.—The same verb as that used of Enoch (Gen_5:22), and of Noah (Gen_6:9), but the preposition before implies less closeness than with. On the other hand, Noah was described as “perfect among his contemporaries” (ibid.), while Abram is required still to strive after this integrity (see Note on Gen_6:9).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Genesis 17
Genesis 17
Here we have God’s remedy for Abraham’s failure set before us." And when Abram was ninety years old and nine, the Lord appeared unto Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect."* This is a most comprehensive verse. It is very evident that Abraham had not been walking before the Almighty God when he adopted Sarah’s expedient in reference to Hagar. It is faith alone that can enable a man to walk up and down before an Almighty One. Unbelief will ever be thrusting in something of self, something of circumstances, second causes, and the like, and thus the soul is robbed of the joy and hence, the calm elevation, and holy independence, which flow from leaning upon the arm of One who can do everything. I believe we deeply need to ponder this. God is not such an abiding reality to our souls as He ought to be, or as he would be, were we walking in more simple faith and dependence.
Read full note →
{*I would here offer a remark as to the word "perfect." When Abraham was called upon to be "perfect," it did not mean perfect in himself; for this he never was, and never could be. It simply, meant that he should be perfect as regards the object before his heart that his hopes and expectations were to be perfectly and undividedly centred in the "Almighty God."
In looking through the New Testament, we find the word "perfect" used in, at least, four distinct senses. In Matt. 5: 48, we read, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Here we learn from the context that the word "perfect" refers to the principle of our walk. At verse 44, we read, "love your enemies,...... that ye may be the sons of your Father which is in heaven; for he maketh the sun to rise upon the evil and the good, and sendeth rain upon the just and the unjust" Hence, to be "perfect" in the sense of Matt. 5: 48 is to act on a principle of grace toward all, even toward those who are injurious and hostile. A Christian going to law, and asserting or contending for his rights, is not "perfect as his Father" for his Father is dealing in grace, whereas he is dealing in righteousness.
The question here is not as to the right or wrong of going to law with worldly people, (as to brethren, 1 Cor. 6 is conclusive.) All I contend for is, that a Christian so doing is acting in a character the direct opposite to that of his Father; for assuredly He is not going to law with the world. He is not now on a judgement-seat, but on a mercy-seat - a throne of grace. He showers His blessings upon those who, were He to go to law with them, should be in hell. Wherefore it is plain that a Christian, when he brings a man before the judgement-seat, is not "perfect as his Father which is in heaven is perfect."
At the close of Matt. 18 we have a parable which teaches us that a man who asserts his rights is ignorant of the character and proper effect of grace. The servant was not unrighteous in demanding what was due to him; but he was ungracious. He was totally unlike his master. He had been forgiven ten thousand talents, and yet he could seize his fellow by the throat for a paltry hundred pence. What was the consequence? He was delivered to the tormentors. He lost the happy sense of grace, and was left to reap the bitter fruits of having asserted his rights, while being himself a subject of grace. And, observe further, he was called a wicked servant," not because of having owed "ten thousand talents, "but because of not having forgiven the "hundred pence." The master had ample grace to settle the former, but he had not grace to settle the latter. This parable has a solemn voice for all Christians going to law; for although in the application of it, it is said, "so shall my heavenly Father do to you, if you, from your heart, forgive not every one his brother their trespasses," yet is the principle of general application, that a man acting in righteousness will lose the sense of grace.
In Hebrews 9 we have another sense of the term "Perfect." Here, too, the context settles the import of the word. It is "perfect, as pertaining to the conscience." This is a deeply important use of the term. The worshipper under the law never could have a perfect conscience, for the simplest reason possible, because he never had a perfect sacrifice. The blood of a bullock and a goat did well enough For a time, but it could not do for ever and, therefore, could not give a perfect conscience. Now, however, the weakest believer in Jesus is privileged to have a perfect conscience. Why? Is it because he is a better man than the worshipper under the law Nay; but because he has gotten a better sacrifice. If Christ’s sacrifice is perfect for ever, the believer’s conscience is perfect for ever. The two things necessarily go together. For the Christian not to have a perfect conscience is a dishonour to the sacrifice of Christ. It is tantamount to saying that His sacrifice is only temporary, and not eternal in its effect; and what is this but to bring it down to the level of the sacrifices under the Mosaic economy.
It is very needful to distinguish between perfection in the flesh and perfection as to conscience. To pretend to the former, is to exalt self; to refuse the Latter, is to dishonour Christ. The babe in Christ should have a perfect conscience; whereas St. Paul had not, nor could have, perfect flesh. The flesh is not presented in the word as a thing which is to be perfected, but as a thing which has been crucified. This makes a wide difference. The Christian has sin in him, but not on him. Why? Because Christ, who had no sin in Him, ever, had sin on Him, when He was nailed to the cross.
Finally, in Phil. 3 we have two other senses of the word "perfect." The apostle says, "not as though I had already attained, either were already perfect," and yet a little further on he says, "Let as many as be perfect be thus minded." The former refers to the apostles full and everlasting conformity to Christ in glory. The latter refers to our having Christ as the all-engrossing object before the heart’s affections.}
"Walk before me." This is true power. To walk thus, implies our having nothing whatever before our hearts save God Himself. If I am founding my expectation upon men and things, I am not walking before God, but before men and things. It is of the utmost importance to ascertain who or what I have before me as an object. To what am I looking? On whom or what am I leaning, at this moment? Does God entirely fill my future? Have men or circumstances ought to do therein? Is there any space allotted to the creature? The only way in which to get above the world is to walk by faith, because faith so completely fills the scene with God, that there is no room for the creature, no room for the world. If God fills up my entire range of vision, I can see nothing else; and then I am able to say with the Psalmist, "My soul, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation: he is my defence, I shall not be moved." (Ps. 62: 5, 6) This word "only" is deeply searching. Nature cannot say this. Not that it will, save when under the direct influence of a daring and blasphemous scepticism, formally shut out God altogether; but it, assuredly, Cannot say, "He only."
Now, it is well to see that, as in the matter of salvation, so in all the details of actual life, from day to day, God will not share His glory with the creature. From first to last, it must be "He only;" and this, too, in reality. It will not do to have the language of dependence upon God on our lips, while our hearts are really leaning on some creature resource. God will make all this fully manifest; He will test the heart; He will put faith into the furnace. "Walk before me, and be thou perfect." Thus it is we reach the proper point. When the soul is enabled, by grace, to get rid of all its fondly-cherished creature expectations, then, and only then, it is prepared to let God act; and when He acts all must be well. He will not leave anything undone. He will perfectly settle everything on behalf of those who simply put their trust in Him. When unerring wisdom, omnipotent power, and infinite love combine, the confiding heart may enjoy unruffled repose. Unless we can find some circumstance too big or too little for "the Almighty God," we have no proper base on which to found a single anxious thought. This is an amazing truth, and one eminently calculated to put all who believe it into the blessed position in which we find Abraham in this chapter. When God had, in effect, said to him, "leave all to me and I will settle it for you, beyond your utmost desires and expectations; the seed and the inheritance, and everything pertaining thereto, will be fully and everlastingly settled, according to the covenant of the Almighty God" - then "Abram fell on his face." Truly blessed attitude! the only proper one for a thoroughly empty, feeble, and unprofitable sinner, to occupy in the presence of the living God, the Creator of heaven and earth, the possessor of all things, "the Almighty God."
"And God talked with him." It is when man is in the dust, that God can talk to him in grace. Abraham’s posture here, is the beautiful expression of entire prostration, in the presence of God, in the sense of utter weakness and nothingness. and this, be it observed, is the sure precursor of God’s revelation of Himself. It is when the creature is laid low that God can show Himself in the unclouded effulgence of what He is. He will not give His glory to another. He can reveal Himself, and allow man to worship in view of that revelation; but until the sinner takes his proper place, there can be no unfolding of the divine character. How different is Abraham’s attitude in this and the preceding chapter! There, he had nature before him; here, he has the Almighty God. There, he was an actor; here, he is a worshipper. There, he was betaking himself to his own and Sarah’s contrivance; here, be leaves himself and his circumstances, his present and his future, in God’s hands, and allows Him to act in him, for him, and through him. Hence, God can say, "I will make" "I will establish" "I will give" "I will bless." In a word, it is all God and His actings; and this is real rest for the poor heart that has learnt anything of itself.
The covenant of circumcision is now introduced. Every member of the household of faith must bear in his body the seal of that covenant. There must be no exception. "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. And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people, be hath broken my covenant." We are taught in Romans 4, that circumcision was "a seal of the righteousness of faith." "Abraham believed God, and it was counted unto him for righteousness." Being thus counted righteous, God set His "seal" upon him.
The seal with which the believer is now sealed is not a mark in the flesh, but "that Holy Spirit of promise, whereby he is sealed unto the day of redemption." This is founded upon his everlasting connection with Christ, and his perfect identification with Him, in death and resurrection; as we read, in Colossians, "And ye are complete in him, which is the head of all principality and power. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses." This is a most glorious passage, unfolding to us the true idea of what circumcision was meant to typify. Every believer belongs to "the circumcision" in virtue of his living association with Him who, by His cross, has for ever abolished everything that stood in the way of His Church’s perfect justification. There was not a speck of sin on the conscience, nor a principle of sin in the nature of His people, for which Christ was not judged on the cross; and they are now looked upon as having died with Christ, lain in the grave with Christ, been raised with Christ, perfectly accepted in Him - their sins, their iniquities, their transgressions, their enmity, their uncircumcision, having been entirely put away by the cross. The sentence of death has been written on the flesh; but the believer is in possession of a new life, in union with His risen Head in glory.
The apostle, in the above passage, teaches that the Church was quickened out of the grave of Christ; and moreover, that the forgiveness of all her trespasses is as complete, and as entirely the work of God, as was the raising of Christ from the dead; and this latter, we know, was the result of "God’s mighty power," or, as it may be rendered, "according to the energy of the might of his power" (Eph. 1: 19) - a truly wonderful expression, calculated to set forth the magnitude and glory of redemption, as well as the solid basis on which it rests.
What rest - perfect rest - for the heart and conscience is here! What full relief for the burdened spirit! All our sins buried in the grave of Christ - not one - even the smallest - left out! God did this for us! All that His searching eye could detect in us, He laid on the head of Christ when He hung upon the cross! He judged Him there and then, instead of judging us, in hell for ever! Precious fruit, this, of the admirable, the profound, the eternal counsels of redeeming love! And we are" sealed," not with a certain mark cut in our flesh, but with the Holy Ghost. The entire household of faith is sealed thus. Such is the dignity, the value, the changeless efficacy of the blood of Christ, that the Holy Ghost can take up His abode in all those who have put their trust therein.
And, now, what remains for those who know these things, save to "be steadfast, unmovable, always abounding in the work of the Lord." Thus may it be, O Lord, through the grace of Thy Holy Spirit.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–26 And when Abram was ninety years old and nine…
And when Abram was ninety years old and nine consequently an interval of thirteen years had elapsed since the birth of Ishmael; the long delay on the part of God being probably designed as chastisement for Abram"s second nuptials (Calvin), and at least corresponding with Abram"s undue haste (Lange)the Lord appeared to Abram lest he should regard Ishmael"s birth as a complete fulfillment of the promise (Menochius), and be satisfied with Hagar"s child as the expected seed (Calvin)and said to him, I am the Almighty GodEl Shaddai, found six times in Genesis and thirty-one times in Job, composed of El, God, and Shaddai; not a nomen compositum (from vrva and yD) signifying qui sufficiens est (Aquinas, Symmachus, Theodoret, Saadias, Maimonides, Calvin), but either a pluralis excellentiae., from the singular rv, powerful root ddv, to be strong (Gesenius, Rosenm Wordsworth), or a singular from the same root with the substantive termination y, as in yGh, the festal, yvyviy, the old man, ynysi, the thorn-grown (Keil, Oehler, Lange); descriptive of God as revealing himself violently in his might, hence correctly rendered pantokratwr by the LXX in Job (Oehler); distinguishing Jehovah, the God of salvation, from Elohim, the God who creates nature so that it is and supports it that it may stand, as the God who compels nature to do what is contrary to itself, and subdues it to bow and minister to grace" (Delitzsch); characterizing Jehovah the covenant God, "as possessing the power to realize his promises, even when the order of nature presented no prospect of their fulfillment, and the powers of nature were insufficient to secure it" (Keil); perhaps, like Elohim and Adonai, one of the world-wide titles of the Most High since it was known to Balaam, (Num_24:4, Num_24:16) and is constantly used in Job ("Speaker"s Commentary"). Said in Exo_6:2, 3 to have been the name by which God was known to the patriarchs, it is regarded by the partitionists as characteristic of the Elohist (Tuch, Blcek, Colenso, Davidson, Ewald) and accordingly to that writer the present chapter is assigned, and the Jehovah of this verse expiated as an alteration of the original Elohist"s narrative; but the prwton yeudov of this criticism lurks in the identification of El-Shaddai with Elohim, whereas it is not Elohim, but Jehovah, who reveals himself as E1 Shaddai not alone in the Pentateuch, but in the historical and prophetical books as well. (cf. Rth_1:20, Rth_1:21; vide Keil"s Introduction, pt. div. 1. Walk before me. Literally, set thyself to walk, as inch. 13:17, in my presence, as if conscious of my inspection and solicitous of my approval; not behind me, as if sensible of shortcomings, and desirous to elude observation. The phrase intimates a less exalted piety than the corresponding phrase used of Enoch (5. 24) and Noah. (Gen_6:9) And be thou perfect. Tamim, amemptoiv (LXX), used of Noah inleiov (Gen_6:9, and rendered te) (LXX), while perhaps retrospectively glancing at Abram"s sin in marrying Hagar, indicates that absolute standard of moral attainment, viz., completeness of being in respect of purity, which the supreme Lawgiver sets before his intelligent creatures (cf. Mat_5:8)
HOMILETICS.
Read full note →
Vers. 1-14.
The covenant renewed.
I THE COVENANT CONFIRMED.
1. The time. "When Abram was ninety years old and nine," i.e. thirteen years after Ishmael"s birth. Mark the penalty of striving to anticipate Divine promises. Human ingenuity, even when not directly sinful, can only retard, not accelerate, Jehovah"s purpose.
2. The Author. "El Shaddai," i.e. the Being who, though ordinarily operating silently and invisibly in nature, is able to break through nature in order to accomplish his designs. Nature is not superior to God, but vice versa the Almighty transcends his own handiwork; and much as Nature discloses of God"s eternal power and Godhead in her ordinary workings, She does not by means of these reveal the infinite fullness of his Divine resources.
3. The condition. "Walk before me, and be thou perfect," i.e. follow holiness as well as trust my word. Though grace is the prime mover in all Heaven"s bargains or contracts with sinful men, they are invariably conditioned by man"s obedience to and trust in the Divine Covenanter. The meaning briefly is, that if God"s grace does not conquer man"s unbelief and sin, man"s unbelief and sin will ultimately cancel God"s grace.
II THE COVENANT EXPLAINED.
1. The promise of a seed. An old promise recapitulated, since God gives "line upon line," precept upon precept"; (Isa_28:10) with little additional clearness of definition, beyond the hint, conveyed by the words "nations" and "kings," that something more than Ishmael and his descendants was to be expected, since the Revealer of the Father (the Word of Jehovah, Christ) the Word of God) only discovers truth to the human mind as it can bear. (Mar_4:33)
2. The promise of a land. This too was an old promise redelivered, with the old particularity of description and the old solemnity of donation; partly to inform the hearer"s mind, partly to allay whatever anxious thoughts might remain, but chiefly to prepare for the imposition of the obligations that were about to be declared. Covenant mercies, at least in God"s contracts, always go before covenant duties.
3. The promise of a blessing. This too had been included in the gracious provisions of the covenant from the first; but now a slight advance is made in the elucidation of its nature. The blessing is to be distinctly spiritual. Jehovah is to be a God to Abram and his seed. Hence the inference which Paul draws (Gal_3:14-18) was designed to be deduced by the patriarch that the true and proper recipients of the covenanted mercies were not to be his natural, but spiritual descendants. See the prominence in respect of clearness of revelation which God assigns to things spiritual.
III THE COVENANT ATTESTED.
1. The imposition of a new name.
(1) Its signifi cance. Instead of high-father, a personal appellation descriptive of the elevation of his rank as a chieftain, or of his character as a man, he was henceforth to be styled father of a multitude, a federal or representative designation, defining his relation to both his natural and spiritual descendants. It were well if names always were thus suggestive and symbolic; but only names assigned by God, directly or indirectly, can be relied on as expressive of reality.
(2) Its intention. This was to indicate that God"s covenant was made not with Abram the Chaldaean chieftain, but with Abraham the believer. It was thus a symbol of the new position before God which Abraham occupied, and the new nature which as a believer in God Abraham possessed; i.e. of Abraham"s justification and regeneration. It was also a reminder that God"s covenant was made not with the offspring of Abram as a man, i.e. with his natural descendants, except, indeed, provisionally and typically; but with the children of Abraham the believer, i.e. with his spiritual posterity, all of whom, like himself, must have new names, i.e. occupy new positions and possess new natures, in other words, be justified and regenerated children of God by faith in Jesus Christ.
2. The attachment of a new sign.
(1) Its nature. Circumcision. On the origin of the rite of circumcision see Exposition.
(2) Its import. As regarding the grand blessing of the covenant, the promise of a seed, it was designed for a sign that that seed was to be not a child of the flesh, but a child of the promise; not the offspring of nature, but the gift of grace. Hence it served as an adumbration of the sinless humanity of the Lord Jesus Christ, and an intimation of the holy character of his seed. Then, as administered to the patriarch, it was intended as a practical declaration of his faith in the coming seed, and a symbolic representation of his personal devotement to holiness. In every one of these respects its place has been supplied by the Christian rite of baptism, with only this difference, that baptism is a visible token of faith not in a coming, but a crucified and risen, Savior.
(3) Its incidence. The ceremony was appointed to be administered first to Abraham, and then to all his household, including Ishmael and his male domestics, and subsequently to all his posterity through the promised son. So the obligations of the covenant rest on all within the Church, and descend from age to age upon believers.
HOMILIES BY J.F. MONTGOMERY Ver. 1.
God"s call to believers.
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." In what sense are we to take this? None can keep God"s law perfectly. (Rom_7:23) And why at this point in Abram"s history the emphatic "I am?" &c. The character of his life was faith ; (cf. Heb_11:6) resting on the promises made him. (Gen_12:7 Gen_13:16 Gen_15:5) The last of these was a special instance of faith. But the triumph was followed by a fall impatience, would not wait God"s time (cf. Psa_27:14 Psa_31:15) An instance of a common fault partial faith (cf. Mat_4:4 Mat_14:28-31) The result was disappointment. Thirteen years passed. Must we not connect this with his fault? Want of faith delayed the blessing (cf. Num_14:33) Then came the word of the Lord a gentle rebuke, (cf. Mat_8:26) and a precept: "Walk before me," &c. Return to thy first faith; let it be perfect, not partial. (cf. Mat_17:20)
I A LESSON FOR BELIEVERS. Watch lest faith grow cold. Some like not to retain God in their thoughts. They hide themselves from him amid the vanities of the world. But his people, who have known his love, (1Jn_3:1) why should they ever shrink from opening their whole heart to him? Yet, imperceptibly perhaps, there is a change. The faith is held, but the sunshine is gone. The desire to tell all to God is not there. Why? The man has set his heart upon something, and cannot trust God"s love; or he is drawn to something he cannot approve, and listens to what can be said for it; (cf. Rom_14:4) or he has fallen into self-sufficiency. Then reserve towards God. The hidden life becomes disordered. No longer the desire that he should know all and guide all. And thus uneasiness, reserve, distance. Then follow plans to quiet the uneasiness business, ceremony, theology, or work in some other direction. But no real communion with God in all this.
II THE REMEDY. "Walk before me." Recognize the evil. Believe the cause. Be not faithless. Bear in mind God"s presence (cf. Psa_62:1-7) Seek not to hide from him, or to justify self. And "be perfect," i.e. matured; not in any high or strange attainment, but in that which a child may learn in trusting God"s truth and love; in bringing thoughts, wants, and wishes before him. Towards this active obedience and following Christ are means; and, above all, sincerity, and a real definite dedication of the life to God.
III ENCOURAGEMENT. "I am the Almighty God all-powerful (Isa_59:1; Luk_1:37) and all-loving (Psa_37:5; Rom_8:32) This, really believed, would remove anxious care. What is it that leads thee to seek another way? The consciousness of having wandered. Has he not made provision for this? (1Ti_1:15; 1Jn_2:1) Or is it that the blessing long desired is not given? Some power, some opportunity for God"s work, and still the door is closed; or it may be some spiritual gift, some token of growth in grace, and still the evil of thy nature is unsubdued. Be patient. (Jam_1:4) Thy Father in heaven will not fail thee. (Rom_6:14) Walk before him. Tell him all that is in thy mind. In his time thou shalt find peace M (Php_4:6; 1Jn_5:4; Rev_21:7)
HOMILIES BY R.A. REDFORD Vers. 1, 2.
The true life of faith set forth.
I COMMENCING WITH GRACIOUS APPEARANCE OF GOD TO HIS CREATURE.
1. The revelation one in a continued series of-pro gressive manifestations.
2. Accompanied with direct promise, which in the form of covenant appeals to reciprocal fellowship and confidence.
3. Embracing both present and future blessedness. The blessing upon the earthly lot, as preparatory to the higher blessedness, a foundation on which the higher life is built up.
II THE METHOD of the life of faith. Walk before me; be perfect, &c. ;
1. Constant reference to God his will, his truth, his covenant.
2. Distinction from the world. Abram the pilgrim. Walk among the heathen, and yet before me. The consciousness of a chosen aim a great preservative. The sustaining favor of God. Development of the Divine in the human.
3. A life which is worked out as a trust for others. The representative man holds a special position towards God not for his own sake alone, but as the depositary of the blessing. Great help to walk before God and be perfect, that we are called to be the channel through which blessings flow. Confirmation of the Covenant will be sent to us in the way, when there is lack of promise in appearances, notwithstanding the evidence of our own infirmity. We walk in the light towards a future which shall abundantly reward patient continuance in well doing. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 5, 7, 9, 15, 21, 23 The Lord appeared to Abram, and said unto him,…
Gen_17:1-2
The Lord appeared to Abram, and said unto him, I am the Almighty God: walk before Me, and be thou perfect
Read full note →
Walking before God
In a certain sense we must all walk before God, whether in solitude or among the haunts of men.
But it is open to us to realize His presence, or to dismiss it from our minds. It is the first of these courses which God counsels Abraham to adopt. The words imply that the realization of the Divine presence is the secret of all perfection. The text answers the question as to how the work of our calling may be done devoutly. It bids us do all in God, by habitual mindfulness of His presence.
1. The counsel to be mindful of Gods presence might seem to be quite practicable for those who have to work merely with their hands. But work which involves thought seems to preclude the realization of the Divine presence at the moment of its being done. In answer to this we need only observe that all that is necessary is the consciousness that Gods eye is upon us. Consciousness of a presence need not interfere with the most active operations of mind. The mind of a speaker may be intently occupied while he is making an extempore address, yet all the time he remembers that the eye of the audience is upon him. Consciousness of their presence forms the very groundwork of his mind.
II. The conception of Gods presence will take different shapes in different minds. We may regard Him as locally present everywhere, the veil of matter screening Him from our view; or we may regard Him as having a certain intimate connection with our minds, as upholding momentarily in us the powers of life and thought.
III. In cultivating the consciousness of the Divine presence, we shall find it useful to catch at every help which our circumstances afford. If our hearts are right and true, we may find Christ--or rather may be found of Him--not only in the quiet country, but in the busy city, in the midst of the traffic of secular affairs. (Dean Goulburn.)
A revelation and a requirement
I. THE REVELATION: I am the Almighty God. God is always sufficient. Enough for every being and occasion, responsibility and work. All knowledge, wisdom, authority, power.
II. THE REQUIREMENT: Walk before Me, etc.
1. An onward and forward step.
2. The habitual recognition of God. (S. Martin.)
The revelation to Abraham
I. The sun, the moon, the stars, were the old gods of the East, the Elohim, the high and mighty ones, who ruled over men, over their good or bad fortunes, over the weather, the cattle, the crops, sending burning drought, pestilence, sunstroke, and those moonstrokes of which the Psalmist speaks when he says, The sun shall not smite thee by day nor the moon by night. And these the old Easterns worshipped in some wild, confused way. But to Abraham it was revealed that the sun, the moon, and the stars were not Elohim, the high and mighty ones: that there was but one Elohim, one high and mighty One, the Almighty Maker of them all.
II. Merely to believe that there is one God is a dead faith, which will never be counted for righteousness, because: it will never make a man righteous, doing righteous and good deeds as Abraham did. Abrahams faith was counted to him for righteousness because it was righteousness, and made him do righteous deeds.
1. His faith in God made him brave. He went forth he knew not whither, but he had put his strength in God, and he did not fear.
2. Faith made him high-minded, generous, and courteous; as when he bids Lot go whither he will with his flocks and herds. Abraham was a plain man, dwelling in tents, but still, as the children of Heth said of him, a mighty prince, not merely in wealth of flocks and herds, but a prince in manners and a prince in heart.
3. Faith in God made Abraham a truly pious man, it made him the friend of God. His communion with God is the especial glory of Abrahams character. This gave him his name, the friend of God; or as his descendants the Arabs call him to this day, simply The Friend.
III. Abraham believed God because there was in his heart something which there is not in all mens hearts--something which answered to Gods call, and make him certain that the call was from God--even the Holy Spirit of God. Blessed is the man who has chosen his share of Abrahams faith: he and his children after him shall have their share of Abrahams blessing. (C. Kingsley, M. A.)
Preparation for fresh spiritual privileges
I. DIVINE VISITATION.
1. To reward long trial and patience.
2. To reveal the Divine purpose more clearly.
II. ENLARGEMENT AND EXALTATION OF THE IDEA OF DUTY. The more we know of God, the more exalted and noble our conception of the duty we owe to Him. Our sense of the holiness of His law increases.
1. We have a clearer idea of the standard of duty. Walk before Me. The moral character of God is proposed for our imitation.
2. We see what is the true evidence of duty. Be thou perfect. Perfect obedience--completeness of spiritual character--respect unto all Gods commandments these are the evidences that our duty has been rendered acceptably. The constant aim after perfection is a proof that our piety is real and sincere.
3. We have the Divine encouragements of duty. I am the Almighty God. As we have infinite goodness to furnish us with an idea and an example, so we have infinite power to support us and to give us the necessary strength. (T. H.Leale.)
The power of God
We cannot conceive of a God without power; nor can we conceive rightly of Jehovah only as a God of infinite power; as the Almighty God, as He is called in our text. By this name He revealed Himself to Abraham, when He appeared to him to confirm the promise of a very numerous posterity; a thing that seemed unlikely, if human appearances only had been consulted; but to encourage his faith in the promise, He says, I am the Almighty God. This was enough; Abraham was satisfied. He believed; he waited; and the promise was fulfilled. It will also greatly assist our faith, and promote our devotion, if we receive and retain a solemn conviction, that God is a being possessed of infinite power. Let us trace the evidences of this truth.
I. In the original production of all creatures.
II. In the preservation and government of all creatures; and,
III. In the redemption of sinful man.
1. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear (Heb_11:3). They were not merely formed, they were created; they were made out of nothing, the matter of which they were formed was created; for in the beginning God created the heaven and the earth (Gen_1:1); and these two words, the heaven and the earth, include all the countless myriads of creatures and things which fill the universe, and far exceed the view of mortals. God alone can create.
2. The power of God, as it is displayed in the preservation and government of His creatures. The whole system is preserved in its beautiful order by the same Almighty hand which gave it being. He upholds all things by the word of His power (Heb_1:3). Mark the display of the same Almighty power in making constant provision for the vast family of the universe. The continuance, from age to age, of the various orders of animals, beasts, birds, fishes, insects, and all the multitudes of trees, plants, and flowers, must be ascribed to the same Almighty power. The moral government of God is still more wonderful. To His power in restraining evil spirits we owe much of our safety and comfort. We are more sensible of His power in restraining wicked men. But as the world is, it would be infinitely worse, if God did not withhold bad men from their purposes; but nil hearts are in His hand.
3. The power of God as it shines in the redemption of sinful men by Jesus Christ. Observe this power in the presence of the great Redeemer. When we consider the first planting of our holy religion in the world, by instruments so feeble, and notwithstanding obstacles so great, we shall see with what propriety the gospel is said to be the power of God unto salvation (Rom_1:16). But it concerns us most of all to trace the effects of Divine power in the application of the gospel to the heart, without which its publication to the world, and its preservation to this day, will not avail to our personal salvation. The gospel is designed to produce a great inward change. The corruption of our nature renders this change absolutely necessary; and it is a change so considerable, as to be called in Scripture a new creation (2Co_5:17): this, of course, can be effected only by the power of God; and, therefore, true converts are said to be made willing in the day of His power (Psa_110:3). Let us contemplate one more exertion of Divine power. When Moses saw a bush on fire, and yet that it was not consumed, he turned aside to behold it with admiration. In that burning bush he beheld the emblem of Israel afflicted in Egypt, yet not destroyed; and we may perceive in it an emblem of a true Christian, kept by the power of God through faith unto salvation (1Pe_1:5). And what but the power of God is sufficient for this purpose? What, then, shall we say to these things? What use shall we make of our meditations on the Almighty power of God? Let Him be adored; let Him be feared; let Him be trusted. Let Him be adored. He, and He alone, is the proper object of religious worship. Observe and admire His power wherever you see it; and where can you look without seeing it? Let this Almighty God be feared. Fear not man, who can do nothing but as permitted. Fear not man, said our Saviour, but I will forewarn you whom ye shall fear; fear Him which after He hath killed the body, can cast both body and soul into hell: yea, I say unto you, Fear Him (Luk_12:5). Blessed are all they that put their trust in Him. Yes; trust in the Lord forever: for in the Lord Jehovah is everlasting strength (Isa_26:4). What cannot He do who is almighty? Is anything too hard for the Lord? Gen_18:14). (G. Burder.)
The life, walk, and triumph of faith
I. The first thing we shall speak about, upon this occasion, is SURE RELIANCE. The foundation of it is laid before us in the text. True confidence leans alone upon God, who declares Himself to be Almighty God, or God All-sufficient--for such is an equally correct rendering of the passage. All true faith hangs upon God, as the vessel upon the nail. Strong faith realizes the all-sufficiency of God, and that is the secret of its strength, the hidden manna on which it feeds and becomes vigorous. God is God All-sufficient; simple as that truth is for us to speak, and for you to hear, it is a deep unfathomable, and did we really grasp its truth and dwell upon it, it would have a very wonderful effect upon our whole conduct.
1. This blessed text, I am God All-sufficient, may apply to us in times when we are inclined to shirk any service for God. Thou art foolish, but I am wise. Give thyself up to My guidance: trust thyself in My hands, and thou shalt achieve marvels; and exceeding great wonders shalt thou accomplish by My power and grace.
2. This word may also be useful to those who are trembling under some present temporal trial and affliction.
3. The same may also be applied to each of us when we are under spiritual depressions. Inward tribulations are frequently more severe than temporal trials; the man of God knows this full well. I am God Almighty, saith the Lord: Therefore say thou unto the enemy, Rejoice not over me, for though I fall yet shall I rise again.
II. Secondly, our text goes on to speak of our RIGHT POSITION. The Lord says, I am Almighty God, and then He adds, Walk before Me. It is much easier for me to talk about this than it will be to practise it. The meaning is simple--the actual obedience grace alone can work in us. Walk before Me. Not merely think before Me, and pray before Me, but walk before Me. I know many find it easy to cultivate a sense of Gods presence in their own study, or in the room where they are accustomed to pray, but this is the point--to feel it in business, and in the details of everyday life. Oh, it is a great word this--Walk before Me. Its brevity is not so notable as its fulness. Surely it means realize My presence, and then, in general life and ordinary conversation, continue under a sense of it, serious, devout, holy, earnest, trustful, consecrated, Christ-like. But He meant more than that. Walk before Me. That is, Delight in My company. True believers find their choicest joy in communion with God; and did we always walk with God in a sense of communing with Him, our peace would be like a river, and our righteousness like the waves of the sea. Walk before Me. Does not it mean just this, in a word, Do not act as seeing anybody else except Me? Walk before Me. Now, Abram had walked before Sarah: he had listened to her, and much mischief had come of his so doing at different times. The dearest friends we have are often those who will lead us most astray when we take counsel with flesh and blood. Do not allow your course to be shaped by regarding Hagar, or regarding Ishmael, or regarding Sarah, or anybody else. Walk before Me. I am persuaded that a regard for God, a sense of duty, a straight-forward following out of convictions, is the only true style of living, for if you begin to notice the whims and wishes of one, then you will have to do the same with another; and if your course of conduct is to be shaped to please men, you will become mans slave and nothing better; and no child of God ought to come into that condition.
III. But we must pass on, for there is another point, and that is, as we have considered our sure reliance and our right position, we notice next OUR GLORIOUS AIM: Be thou perfect. Now, the connection shows us that the only way to be perfect is to walk before the Lord. If any man desires holiness, he must get it through communion. The way to be transformed into the likeness of God is to live in the company of God. First, God must be known as All-sufficient; thus He helps and enables His servant to walk before Him, and then, as a consequence, that favoured servant labours to obey the word of command, Be thou perfect. Oh, says one, but how can we be perfect? I will ask thee another question: Wouldst thou have God command thee to be less than perfect? If so He would be the author of an imperfect law. The law of the Lord is perfect; how could it be otherwise? I do not find that He bids us partly keep His law, but wholly keep it. And so the Lord holds up this as the standard of a Christian, Be thou perfect. And does it not mean, let us be perfect in desiring to have all the round of graces? Suppose a man should have faith, and should have love, but no hope: he would not be perfect. He would be like a child that had two arms, but only one foot; it would not be a perfect child. You must have all the graces, if you are to be a perfect man. And as we have all the graces, so we should seek to have in our lives exhibited all the virtues, in the fulfilment of all our duties. It is a very sad thing when you hear of a Christian man that he is a very excellent deacon, that he is a very admirable local preacher or Sabbath school teacher, but that he is a very unkind father. That but spoils it all. A saint abroad is no saint if he be a devil at home. Now, I think I hear somebody saying, How shall we ever reach such a height? My dear brother, you never will do so except you remember the first part of the text--I am the Almighty God. He can help you. If there be any sin that you cannot overcome yourself, He can overcome it for you. If there be any virtue you have not yet reached, He can lead you up to it. But I will not detain you longer, except to notice that last word. It is a very sweet word: I will make My covenant between Me and thee. Oh, it is the man that knows an All-sufficient God, and that lives in the presence of God, and that endeavours to be perfect in his life--it is that man that enjoys intercourse and communion with God, such as no one else knows, for The secret of the Lord is with them that fear Him. There shall be a covenant between Me and thee. (C. H. Spurgeon.)
Walking before God
I. A DECLARATION--I am THE ALMIGHTY GOD.
II. A COMMAND.
Walk before Me. Think, act, speak, under a sense of Gods omnipresence.
III. A FURTHER COMMAND OR PROMISE. Be thou perfect, or, Thou shalt be perfect.
1. As a command it imports, Thou shalt be upright and sincere in thought, speech, action.
2. As a promise, Thou shalt be perfect as thy state and nature can bear, in knowledge, holiness, happiness. (J. Benson, D. D.)
The Almightiness of God
1. Rebukes our lack of unwavering faith.
2. Teaches us to leave with God all that concerns us.
3. Teaches us to practise perfect openness with God.
4. Is the remedy against all discouragement.
To walk before God is
1. To live as in His sight, and under His special inspection.
2. To realize, at all times, His presence and His Providence.
3. To feel the dignity of the godly life. We are not to walk behind Him, as if ashamed, but before Him, as conscious of the dignity of our high calling.
4. To feel the constant energy of spiritual life. We cannot fail with the Almighty power behind us.
5. To feel the love of God towards us.
6. To apprehend Gods love by our faith.
Walk before Me, and be thou perfect
I. THE DIVINE SUMMONS. Perfect here means whole-heartedness--entire surrender of being. Such an attitude can only be maintained by a very careful walk.
II. THE REVELATION ON WHICH THIS SUMMONS WAS BASED--I am the Almighty God--El-Shaddai. All power is Mine, in heaven and upon earth. Of old I laid the foundations of the earth, and the heavens are the work of My hands. I sit upon the circle of the earth; and its inhabitants are as grasshoppers. I bring out the starry hosts by number, calling them all by names, by the greatness of My might, for that I am strong in power: not one faileth. Hast thou not known?--Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? All this is as true today as ever. And if any will dare venture forth on the path of separation, cutting themselves aloof from all creature aid, and from all self-originated effort; content to walk alone with God, with no help from any but Him--such will find that all the resources of the Divine Almightiness will be placed at their disposal, and that the resources of Omnipotence must be exhausted ere their cause can fail for want of help.
III. THE COVENANT WHICH WAS DIVINELY PROPOSED.
1. It referred to the seed.
2. It referred to the land.
3. It referred to the coming child. (F. B. Meyer, B. A.)
Consecration to God--illustrated by Abrahams circumcision
On the occasion of this gracious manifestation, God was pleased to do for Abram what I think is to us an admirable and instructive illustration of the consecration of our redeemed spirit,, entirely to His service.
I. First, then, let us notice in the words of God to Abram, THE MODEL OF THE SANCTIFIED OR CONSECRATED LIFE. Here it is: I am the Almighty God; walk before Me, and be thou perfect.
1. For a man to be thoroughly sanctified to the Masters service, he must first realize the almightines and all-sufficiency and glory of God.
2. True holiness is a walking before God. The saint feels that he must not, dare not, transgress, because he is before the very face of God.
3. The next words are, and be thou perfect. Does this mean absolute perfection? Freely I do admit that the model of sanctification is perfection.
II. Secondly, THE NATURE OF THIS CONSECRATION as illustrated in this chapter.
1. Genuine spiritual consecration begins with communion with God. Note the third verse--Abraham fell on his face, and God talked with him. By looking at Christ Jesus, His image is photographed upon our mind, and we are changed from glory to glory, as by the presence of the Lord.
2. The next point in the nature of this consecration is that it is fostered by enlarged views of the covenant grace. As for Me, behold My covenant is with thee, and thou shalt be a father of many nations.
3. Note, in reading these words, how this covenant is revealed to Abram peculiarly as a work of Divine power. Note the run of the passage, I will make My covenant between Me and thee. I will make thee fruitful. I will establish My covenant. I will give unto thee. I will be thy God, and so on. Oh! those glorious wills and shalls. Ye cannot serve the Lord with a perfect heart until first your faith gets a grip of the Divine wills and shalls.
4. Further, Abraham had a view of the covenant in its everlastingness. I do not remember that the word everlasting had been used before in reference to that covenant, but in this chapter we have it over and over again. I will establish My covenant for an everlasting covenant. Here is one of those grand truths which many of the babes in grace have not as yet learned, namely, that the blessings of grace are blessings not given today to be taken back tomorrow, but eternal blessings.
5. In considering the nature of this consecration, I would observe next, that they who are consecrated to God are regarded as new men. The new manhood is indicated by the change of name--he is called no longer Abram, but Abraham, and his wife no longer Sarai, but Sarah. Ye are new creatures in Christ Jesus.
6. Note further that the nature of this consecration was set forth to Abraham by the rite of circumcision. Taking away the filthiness of the flesh.
III. THE RESULTS OF SUCH A CONSECRATING.
1. Immediately after Gods appearing to Abraham his consecration was manifest, first, in his prayer for his family. O that Ishmael might live before Thee! Men of God, if you are indeed the Lords, and feel that you are His, begin now to intercede for all who belong to you.
2. The next result of Abrahams consecration was, that he was most hospitable to his fellow men. Look at the next chapter. He sits at the tent door, and three men come to him. The Christian is the best servant of humanity in a spiritual sense. I mean that for his Masters sake he endeavours to do good to the sons of men.
3. The third result was, Abraham entertained the Lord Himself, for amongst those three angels who came to his house was the King of kings, the Infinite One. Every believer who serves his God doth, as it were, give refreshment to the Divine mind. I mean this, God took an infinite delight in the work of His dear Son. He said, This is My beloved Son, in whom I am well pleased, and He takes a delight also in the holiness of all His people.
4. Once more, Abraham became the great intercessor for others. The next chapter is full of his pleadings for Sodom. If we do but become consecrated to God, thoroughly so, as I have attempted feebly to describe, we shall become mighty with God in our pleadings. (C. H. Spurgeon.)
Abraham admonished
This admonition implies a serious reproof. It was like saying, Have recourse no more to unbelieving expedients: keep thou the path of uprightness, and leave Me to fulfil My promise in the time and manner that seem good to Me! What a lesson is here afforded us, never to use unlawful means under the pretence of being more useful, or promoting the cause of God. Our concern is to walk before Him, and be upright, leaving Him to bring to pass His own designs in His own way. (A. Fuller.)
The repetition of the call
I. He saw the Lord again, and heard His voice calling him, as it were, anew. God was manifested to him in glory, and spoke to him in power. The Lord appeared unto Abram, and said unto him, I am the Almighty God (Gen_17:1).
II. Abram is called to be perfect. Now, this word perfect, or upright, when applied to man, in the Bible, is not absolute, but relative. It relates, for the most part, not to the whole character of a man, but to some one particular feature of his character, some individual grace or virtue specified, in respect of which he is said to be complete or entire, consistent and sincere. In the instance before us, it is the duty of walking before God, in respect of which Abram is exhorted to be perfect--Walk before Me, and be thou perfect. Now, to walk before God, is to walk and live as in His sight, and under His special inspection: to realize, at all times, His presence and His providence; to feel His open and unslumbering eye ever upon us. Thus to walk before God is impossible, if there be not redeeming love on His part, apprehended by faith on ours; and to be perfect, guileless, and upright, in so walking before God, is the great duty of the believer. He alone can discharge that duty.
III. Abram has a sufficient reason given to him for his compliance with the command--Walk before Me and be thou perfect. It is a reason founded on the nature of God Himself. God appeals to His omnipotence, as warranting His expectation that His servants walk before Him should be perfect. I am the Almighty God. This is thine encouragement to act with entire frankness and unreserve in all thy dealings with Me, and to let all be open and undisguised between us. I have all power and all sufficiency; and all that concerns thee may be safely left to Me. There is no need of any underhand or circuitous mode of procedure, nor any occasion to resort to any doubtful walk of thine own for the accomplishment of all that thine heart desires. I am the Almighty God: walk before Me. Commit thy way to Me, and I will bring it to pass. What is it that troubles thee, and would tempt thee to try some device of thine own for relief? Is it sin? And hast thou found no Saviour? Then know that I am the Almighty God; and that, as the Almighty, I have all power to forgive sin. Let thy sin, in all its blackness, be laid bare before Me; for I am the Almighty God; I have a provision such as no resources but Mine could furnish--a provision of infinite wisdom, and power, and love, by which I freely cleanse thee from it all. In this way, Abram, when in danger of relapsing into worldly indifference, through the hardening influence of the deceitfulness of sin, and the yielding of faith to sense--of the Spirit to the flesh--is called authoritatively and peremptorily to repent, and do his first works. The process of awakening is simple and effectual, as every work of God is, and it is exactly suited to his case. (R. S. Candlish, D. D.)
A constant walk with God
It is not one or two good actions, but a good conversation, which will speak a man to be a right Christian. A true believer, like the heavenly orb, is constant and unwearied in his motions and actings. Enoch walked with God; it is not taking a step or two in a way which denominates a man as a walker, but a continued motion. No man is judged healthy by a flushing colour in his face, but by a good complexion. God esteems none holy for a particular carriage, but for a general course. (G. Swinnock.)
Perfection requires time
The acorn does not become an oak in a day; the ripened scholar was not made such by a single lesson; the well-trained soldier was not a raw recruit yesterday; it is not one touch of the artists pencil that produces a finished painting; there are always months between seed time and harvest; even so the path of the just is like the shining light, which shineth more and more unto the perfect day. (J. Nichol.)
Christian perfection
Christian perfection is a spiritual constellation, made up of these gracious stars--perfect repentance, perfect faith, perfect humility, perfect meekness, perfect self-denial, perfect resignation, perfect hope, perfect charity for our visible enemies as well as for our earthly relations, and, above all, perfect love for our invisible God through the explicit knowledge of our Mediator Jesus Christ. And as this last star is always accompanied by all the others, as Jupiter is by his satellites, we frequently use, as St. John, the phrase, perfect love, instead of the word perfection; understanding by it the pure love of God shed abroad in the hearts of established believers by the Holy Ghost, which is abundantly given them under the fulness of the Christian dispensation. (J. Fletcher.)
Risks attending moral perfection
There are things precious, not from the materials of which they are made, but from the risk and difficulty of bringing them to perfection. The speculum of the largest telescope foils the opticians skill in casting. Too much or too little heat, the interposition of a grain of sand, a slight alteration in the temperature of the weather, and all goes to pieces: it must be re-cast. Therefore, when successfully finished, it is a matter for almost the congratulation of a country. Rarer and more difficult still than the costliest part of the most delicate of instruments, is the completion of the Christian character. Only let there come the heat of persecution, or the cold of human desertion, a little of the worlds dust, and the rare and costly thing is liable to be cracked, and become a failure. (F. W. Robertson, M. A.)
Culture necessary to the perfection of Christian graces
Have you seen the tulip bed in the garden of the florist? have you marked the gorgeous colours, the rich variety, the delicate pencilling? All these gay flowers were once of a dark dingy hue. Year after year did the gardener watch them, tend them, transplant them from soil to soil, till at length, one by one, some sooner and some later, they broke into these glorious hues, this boundless variety of stripe and freckle. Then did he remove them to his choicest border, and shelter them from sun and shower; and now thou gazest on them in their beauty. Thus dark and unlovely once were the redeemed of the Lord: such pains and watching did He bestow upon them; year after year did He look for the lovely graces of the Spirit in them, till one and another, not all at once, like the tulips, but by degrees, oftentime slow and painful, shone forth in the beauty of holiness. And thus as He transplanted them to His heavenly courts, where, never scorched by the sun, nor smitten by the shower, nor torn by the winds, they shall bloom forever and ever. Those that he planted in the house of the Lord shall flourish in the court of our God (Psa_92:13). (H. G. Salter.)
Shortcomings as well as excellencies of character to be recognized
An ordinary painter would have been satisfied with executing a picture of grapes which deceived even the birds; but the eminent artist who did so, was dissatisfied with his own performances. Pliny informs us that Zeuxis once painted a boy holding a dish full of grapes so well, that the birds were deceived and flew to the grapes to peck at them. Zeuxis, notwithstanding, was dissatisfied with the picture: for, said he, had I painted the boy as well as he ought to have been painted, the birds would have been afraid to touch the fruit. Thus does the Christian dwell more on his shortcomings than on his attainments, and the reason is, that he who has much grace apprehends much more than others that great height to which his love ought to ascend, and he sees better than others how little away he has risen towards that height; and, therefore, estimating his actual love by the whole height of his duty, it appears to him astonishingly little. I once observed the following motto attached to a coat-of-arms on a gentlemans carriage, Tout bien, ou rien, and it struck me as being peculiarly expressive of what ought to be the Christians feeling. (F. F. Trench.)
Overhastened perfection
They say those herbs will keep best, and will longer retain both their hue and verdure, which are dried in the shade, than those which are suddenly scorched with fire or sun. Those wits are like to be most durable which are closely tutored with a leisurely education; time and gentle constancy ripen better than a sudden violence. Neither is it otherwise in our spiritual condition; a wilful slackness is not more dangerous than an over-hastening of our perfection. If I may be every moment drawing nearer to the end of my hope, I shall not wish to precipitate. (Bp. Hall.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Genesis 17
THE COVENANT SEALED
Genesis 17
Read full note →
ACCORDING to the dates here given fourteen years had passed since Abram had received any intimation of Gods will regarding him. Since the covenant had been made some twenty years before, no direct communication had been received; and no message of any kind since Ishmaels birth. It need not, therefore, surprise us that we are often allowed to remain for years in a state of suspense, uncertain about the future, feeling that we need more light and yet unable to find it. All truth is not discovered in a day, and if that on which we are to found for eternity take us twenty years or a lifes experience to settle it in its place, why should we on this account be overborne with discouragement? They who love the truth and can as little abstain from seeking it as the artist can abstain from admiring what is lovely, will assuredly have their reward. To be expectant yet not impatient, unsatisfied yet not unbelieving, to hold mind and heart open, assured that light is sown for the upright and that all that is has lessons for the teachable, this is our proper attitude.
Think you, mid all this mighty sum
Of things for ever speaking,
That nothing of itself will come,
But we must still be seeking?
We appreciate the significance of a revelation in proportion as we understand the state of mind to which it is made. Abrams state of mind is disclosed in the exclamation: "Oh, that Ishmael might live before Thee!" He had learned to love the bold, brilliant, domineering boy. He saw how the men liked to serve him and how proud they were of the young chief. No doubt his wild intractable ways often made his father anxious. Sarah was there to point out and exaggerate all his faults and to prognosticate mischief. But there he was, in actual flesh and blood, full of life and interest in everything, daily getting deeper into the affections of Abram, who allowed and could not but allow his own life to revolve very much around the dashing, attractive lad. So that the reminder that he was not the promised heir was not entirely welcome. When he was told that the heir of promise was to be Sarahs child, he could not repress the somewhat peevish exclamation: "Oh, that Ishmael might serve Thy turn!" Why call me off again from this actual attainment to the vague, shadowy, nonexistent heir of promise, who surely can never have the brightness of eye and force of limb and lordly ways of this Ishmael? Would that what already exists in actual substance before the eye might satisfy Thee and fulfil Thine intention and supersede the necessity of further waiting! Must I again loosen my hold, and part with my chief attainment? Must I cut my moorings and launch again upon this ocean of faith with a horizon always receding and that seems absolutely boundless?
We are familiar with this state of mind. We wish God would leave us alone. We have found a very attractive substitute for what He promises, and we resent being reminded that our substitute is not, after all, the veritable, eternal, best possession. It satisfies our taste, our intellect, our ambition; it sets us on a level with other men and gives us a place in the world; but now and again we feel a void it does not fill. We have attained comfortable circumstances, success in our profession, our life has in it that which attracts applause and sheds a brilliance over it; and we do not like being told that this is not all. Our feeling is Oh, that this might do! that this might be accepted as perfect attainment! it satisfies me (all but a little bit); might it not satisfy God? Why summon me again away from domestic happiness, intellectual enjoyment, agreeable occupations, to what really seems so unattainable as perfect fellowship with God in the fulfilment of His promise? Why spend all my life in waiting and seeking for high spiritual things when I have so much with which I cart be moderately satisfied? For our complaint often is not that God gives so little but that He offers too much, more than we care to have; that He never will let us be content with anything short of what perfectly fulfils His perfect love and purpose.
This being Abrams state of mind, he is aroused from it by the words: "I am the Almighty God; walk before Me and be thou perfect." I am the Almighty God, able to fulfil your highest hopes and accomplish for you the brightest ideal that ever My words set before you. There is no need of paring down the-promise till it square with human probabilities, no need of relinquishing one hope it has begotten, no need of adopting some interpretation of it which may make it seem easier to fulfil, and no need of striving to fulfil it in any second-rate way. All possibility lies in this: I am the Almighty God. Walk before Me and be thou perfect, therefore. Do not train your eye to earthly distances and earthly magnitudes and limit your hope accordingly, but live in the presence of the Almighty God. Do not defer the advices of conscience and of your purest aspirations to some other possible world; do not settle down at the low level of godless nature and of the men around you; do not give way to what you yourself know to be weakness and evidence of defeat; do not let self-indulgence take the place of My commandments, indolence supplant resolution and the likelihoods of human calculation obliterate the hopes stirred by the Divine call: Be thou perfect. Is not this a summons that comes appropriately to every man? Whatever be our contentment, our attainments, our possessions, a new light is shed upon our condition when we measure it by Gods idea and Gods resources. Is my life Gods ideal? Does that which satisfies me satisfy Him?
The purpose of Gods present appearance to Abram was to renew the covenant, and this He does in terms so explicit, so pregnant, so magnificent that Abram must have seen more distinctly than ever that he was called to play a very special part in Gods providence. That kings should spring from him, a mere pastoral nomad in an alien country, could not suggest itself to Abram as a likely thing to happen. Indeed, though a line of kings or two lines of kings did spring from him through Isaac, the terms of the prediction seem scarcely exhausted by that fulfilment. And accordingly Paul without hesitation or reserve transfers this prediction to a spiritual region, and is at pains to show that the many nations of whom Abram was to be the father, were not those who inherited his blood, his natural appearance, his language and earthly inheritance, but those who inherited his spiritual qualities and the heritage in God to which his faith gave him entrance. And he argues that no difference of race or disadvantages of worldly position can prevent any man from serving himself heir to Abram, because the seed, to whom as well as to Abram the promise was made, was Christ, and in Christ there is neither Jew nor Gentile, bond nor free, but all are one.
In connection then with this covenant in which God promised that He would be a God to Abram and to his seed, two points of interest to us emerge. First that Christ is Abrams heir. In His use of Gods promise we see its full significance. In His life-long appropriation of God we see what God meant when He said, "I will be a God to thee and to thy seed." We find our Lord from the first living as one who felt His life encompassed by God, embraced and comprehended in that higher life which God lives through all and in all. His life was all and whole a life in God. He recognised what it is to have a God, one Whose will is supreme and unerringly good, Whose love is constant and eternal, Who is the first and the last, beyond Whom and from under Whom we can never pass. He moved about in the world in so perfectly harmonious a correspondence with God, so merging Himself in God and His purpose and with so unhesitating a reliance upon Him, that He seemed and was but a manifestation of God, Gods will embodied, Gods child, God expressing Himself in human nature. He showed us once for all the blessedness of true dependence, fidelity and faith. He showed us how that simple promise "I will be a God to thee," received in faith, lifts the human life into fellowship with all that is hopeful and inspiring, with all that is purifying, with all that is real and abiding.
But a second point is, that Jesus was the heir of Abram not merely because He was his descendant, a Jew with all the advantages of the Jew, but because, like Abram, He was full of faith. God was the atmosphere of His life. But He claimed God not because He was Jewish, but because He was human. Through the Jews God had made Himself known, but it was to what was human not to what was Jewish He appealed. And it was as Son of man not as son of Israel or of Adam that Jesus responded to God and lived with Him as His God. Not by specially Jewish rites did Jesus approach and rest in God, but by what is universal and human, by prayer to the Father, by loving obedience, by faith and submission. And thus we too may be joint-heirs with Christ and possess God. And if we think of ourselves as left to struggle with natural defects amidst irreversible natural laws; if we begin to pray very heartlessly, as if He who once listened were now asleep or could do nothing; if our life seems profitless, purposeless, and all unhinged; then let us look back to this sure promise of God, that He will be our God: our God, for, if Christs God, then ours, for if we be Christs then are we Abrams seed and heirs according to the promise. How few in any given day are living on this promise: how few attach reality to Gods continuous revelation of Himself, the reality in this worlds transitory history: how few can believe in the nearness and observance and love of God: how few can strenuously seek to be holy or understand where abiding happiness is to be found; for all these things are here. Yet who knocks at this door? Who makes, as Christ made, his life a unity with God, undismayed, unmurmuring, unreluctant, neither fearful of God nor disobedient, but diligent, earnest. jubilant, because God has said, "I will be thy God." Do you believe these things and can you forbear to use them? Do you believe that it is open to you, whosoever you are, to have the Eternal and Supreme God for your God, that He may use all His Divine nature in your behalf; have you conceived what it is that God means when He extends to you this offer, and can you decline to accept it, can you do otherwise than cherish it and seek to find more and more in it every day you live?
Two seals were at this time affixed to the covenant: the one for Abram himself, the other for every one who shared with him in his blessings of the covenant. The first consisted in the change of his own name to Abraham, "the father of a multitude," and of his wifes to Sarah, "princess" or "queen," because she was now announced as the destined mother of kings. And however Abraham would be annoyed to see the hardly surpressed smile on the ironical faces of his men as he boldly commanded them to call him by a name whose verification seemed so grievously to lag; and however indignant and pained he may have been to hear the young Ishmael jeering Sarah with her new name, and lending to it every tone of mockery and using it with insolent frequency, yet Abraham knew that these names were not given to deceive; and probably as the name of Abraham has become one of the best known names on earth, so to himself did it quickly acquire a preciousness as Gods voice abiding with him, Gods promise renewed to him through every man that addressed him, until at length the child of promise lying on his knees took up its first syllable and called him "Abba."
This seal was special to Abraham and Sarah, the other was public. All who desired to partake with Abraham in the security, hope, and happiness of having God as their God, were to submit to circumcision. This sign was to determine who were included in the covenant. By this outward mark encouragement and assurance of faith were to be quickened in the heart of all Abrahams descendants.
The mark chosen was significant. It was indeed not distinctive in its outward form; so little so that at this day no fewer than one hundred and fifty millions of the race make use of the same rite for one purpose or other. All the descendants of Ishmael of course continue it, but also all who have their religion, that is, all Mohammedans; but besides these, some tribes in South America, some in Australia, some in the South Sea Islands, and a large number of Kaffir tribes. The ancient Egyptians certainly practised it, and it has been suggested that Abraham may have become acquainted with the practice during his sojourn in Egypt. It is however uncertain whether the practice in Egypt runs back to so early a time. If it were an established Egyptian usage, then of course Hagar would demand for her boy at the usual age the rite which she had always associated with entrance on a new stage of life. But even supposing this was the case, the rite was none the less available for the new use to which it was now put. The rainbow existed before the Flood; bread and wine existed before the night of the Lords Supper; baptisms of various kinds were practised before the days of the Apostles. And for this very reason, when God desired a natural emblem of the stability of the seasons He chose a striking feature of nature on which men were already accustomed to look with pleasure and hope; when He desired symbols of the body and blood of the Redeemer He took those articles which already had a meaning as the most efficacious human nutriment: when He desired to represent to the eye the renunciation of the old life and the birth to a new life which we have by union with Christ, He took that rite which was already known as the badge of discipleship: and when He desired to impress men by symbol with the impurity of nature and with our dependence on God for the production of all acceptable life. He chose that rite which, whether used before or not. did most strikingly represent this.
With the significance of circumcision to other men who practise it, we have here nothing to do. It is as the chief sacrament of the old covenant, by which God meant to aid all succeeding generations of Hebrews in believing that God was their God. And this particular mark was given, rather than any other, that they might recognise and ever remember that human nature was unable to generate its own Saviour, that in man there is a native impurity which must be laid aside when he comes into fellowship with the Holy God. And these circumcised races, although in many respects as unspiritual as others, have yet in general perceived that God is different from nature, a Holy Being to Whom we cannot attain by any mere adherence to nature, but only by the aid He Himself extends to us in ways for which nature makes no provision. The lesson of circumcision is an old one and rudely expressed, but it is vital; and no abhorrence of the circumcised for the uncircumcised too strongly, however unjustly, emphasises the distinction that actually subsists between. those who believe in nature and those who believe in God.
The lesson is old, but the circumcision of the heart to which the outward mark pointed, is ever required. That is the true seal of our fellowship with God; the earnest of the Spirit which gives promise of eternal union with the Holy One; the relentings, the shame, the softening of heart, the adoration and reverence for the holiness of God, the thirst for Him, the joy in His goodness, these are the first fruits of the Spirit, which lead on to our calling God Father, and feeling that to be alone with Him is our happiness. It is this putting aside of our natural confidence in nature and absorption in nature, and this turning to God as our confidence and our life, which constitutes the true circumcision of the heart.
Believing as Abraham was, he could not forbear smiling when God said that Sarah would be the mother of the promised seed. This incredulity of Abraham was so significant that it was commemorated in the name of Isaac, the laugher. This heir was typical of all Gods best gifts, at first reckoned impossible, at last filling the heart with gladness. The smile of incredulity became the laughter of joy when the child was born and Sarah said, "God hath made me to laugh, so that all that hear will laugh with me." It is they who expect things so incongruous and so impossible to nature unaided that they smile even while they believe, who will one day find their hopes fulfilled and their hearts running over with joyful laughter. If your heart is fixed only on what you can accomplish for yourself, no great joy can ever be yours. But frame your actual hopes in accordance with the promise of God, expect holiness, fulness of joy, animating partnership with God in the highest matters, the resurrection of the dead, the life everlasting, and one day you will say, "God hath made me to laugh." But Abraham prostrating himself to hide a smile is the symbol of our common attitude. We profess to believe in a God of unspeakable power and goodness, but even while we do so we find it impossible to attach a sense of reality to His promises. They are kindly, well-intentioned words, but are apparently spoken in neglect of solid, obstinate facts. How hard is it for us to learn that God is the great reality, and that the reality of all else may be measured by its relation to Him.
Sarahs laughter had a different meaning. Indeed Sarah does not appear to have been by any means a blameless character. Her conduct towards Hagar showed us that she was a woman capable of generous impulses but not of the strain of continued magnanimous conduct. She was capable of yielding her wifely rights on the impulse of the brilliant scheme that had struck her, but like many other persons who can begin a magnanimous or generous course of conduct, she could not follow it up to the end, but failed disgracefully in her conduct towards her rival. So now again she betrays characteristic weakness. When the strangers came to Abrahams tent, and announced that she was to become a mother, she smiled in superior, self-assured, womans wisdom. When the promise threatened no longer to hover over her household as a mere sublime and exalting idea which serves its purpose if it keep them in mind that God has spoken to them, but to take place now among the actualities of daily occurrence, she hails this announcement with a laugh of total incredulity. Whatever she had made of Gods word, she had not thought it was really and veritably to come to pass; she smiled at the simplicity which could speak of such an unheard-of thing.
This is true to human nature. It reminds you how you have dealt with Gods promises, -nay, with Gods commandments-when they offered to make room for themselves in the everyday life of which you are masters, every detail of which you have arranged, seeming to know absolutely the laws and principles on which your particular line of life must be carried on. Have you never smiled at the simplicity which could set about making actual, about carrying out in practical life, in society, in work, in business, those thoughts, feelings, and purposes, which Gods promises beget? Sarah did not laugh outright, but smiled behind the Lord; she did not mock Him to His face, but let the compassionate expression pass over her face with which we listen to the glowing hopes of the young enthusiast who does not know the world. Have we not often put aside Gods voice precisely thus; saying within us, We know what kind of things can be done by us and others and what need not be attempted; we know what kind of frailties in social intercourse we must put up with, and not seek to amend; what kind of practices it is vain to think of abolishing; we know what use to make of Gods promise and what use not to make of it; how far to trust it, and how far to give greater weight to our knowledge of the world and our natural prudence and sense? Does not our faith, like Sarahs, vary in proportion as the promise to be believed is unpractical? If the promise seems wholly to concern future things, we cordially and devoutly assent; but if we are asked to believe that God intends within the year to do so-and-so, if we are asked to believe that the result of Gods promise will be found taking a substantial place among the results of our own efforts-then the derisive smile of Sarah forms on our face.
To look at the crowds of persons professing religion, one would suppose nothing was commoner than faith. There is nothing rarer. Devoutness is common, righteousness of life is common; a contempt for every kind of fraud and underhand practice is common; a high-minded disregard for this worlds gains and glories is common; an abhorrence of sensuality and an earnest thirst for perfection are common-but faith? Will the Son of man when He comes find it on earth? May not the messengers of God yet say, Who hath believed our report? Why, the great majority of Christian people have never been near enough to spiritual things to know whether they are or are not; they have never narrowly weighed spiritual issues and trembled as they watched the uncertain balance; they say they believe God and a future of happiness because they really do not know what they are talking about-they have not measured the magnitude of these things. Faith is not a blind and careless assent to matters of indifference, faith is not a state of mental suspense with a hope that things may turn out to be as the Bible says. Faith is the firm persuasion that these things are so. And he who at once knows the magnitude of these things and believes that they are so, must be filled with a joy that makes him independent of the world, with an enthusiasm which must seem to the world like insanity. It is quite a different world in which the man of faith lives.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 3, 9, 15, 23 Gen_17:1. The Lord.] Heb. Jehovah, the Author of existence…
CRITICAL NOTES.—
Gen_17:1. The Lord.] Heb. Jehovah, the Author of existence and performance—the Covenant God. Almighty God. Heb. El Shaddai. El, the name for God, which signifies strong, eternal, absolute. Shaddai. From a verb signifying to be strong—to destroy. Hence the Irresistible One, able to make and to destroy—the Almighty. “This is the name which expresses God’s Almightiness, and by which He says He was known to the patriarchs, rather than by the Covenant name Jehovah (Exo_6:3). This name is found six times in Genesis, and thirty-one times in the book of Job. This compound name in both parts expresses the Divine Majesty and All-Sufficiency, and impresses us with His sovereign ability to perform all He had promised.” (Jacobus.) Walk before Me. Heb. expresses the idea emphatically, Set thyself to walk. Perfect. “Not sincere merely, unless in the primitive sense of duty; but complete, upright, holy—not only in walk, but in heart.” (Murphy.) Holiness is the thing intended.
Read full note →
Gen_17:2. I will make My covenant.] Not in the sense of now originating it, for which the Heb. expression is to cut a covenant (ch. Gen_15:18). The verb employed here means, I will grant, fix, or establish My covenant—carry into effect provisions already expressed. There was now to be a further development: the covenant was to be sealed. Multiply thee. The blessing of the “seed,” more than the promise of “land” on the previous occasion.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_17:1-2
PREPARATION FOR FRESH SPIRITUAL PRIVILEGES
The course of Abraham’s life is truly “the path of the just, shining more and more unto the perfect day.” God is about to show him greater things—to open the full blessings of His Covenant. In the believer’s history, the richest and best things are kept till the last. Before God bestows them He prepares the mind and heart for their reception, and chiefly (as in this instance) in two ways:
I. Divine visitation. “The Lord appeared to Abram.” He made the patriarch sensible of His presence, and revealed His awful majesty as far as it could be endured by mortal sight. This was a specially favoured saint, for he had an exalted perception of God, permitted only to a few; and yet in the case of every believer there are times when God evidently appears. There is such a feeling of the Divine presence before we are about to receive distinguished favours. Thus we are prepared by awe and reverence for fresh gifts of goodness and mercy. But, as it was with Abraham, there is often something in our past history, some prolonged trouble or perplexity, so that we stand in special need of the comfort of a Divine visitation.
1. To reward long trial and patience. Abram had waited for thirteen years in much perplexity as to what the Providence of God really meant for him. The promise had once seemed near, but the trials of time had brought strange misgivings. The tried saint was still looking towards some undefined blessing in the future. His heart was growing sick with hope deferred. Then God visits him to put a period to the sore trial of his patience. God visits those who wait for Him.
2. To reveal the Divine purpose more clearly. The dealings of God with Abram were growing more and more strange. He had no open vision. Nothing was perfectly clear. Now God visits him to reveal His purpose more distinctly. The promised blessings are made more definite. New light is thrown upon the future so that it affects the soul like a real and palpable good. Every time God appears it is to give more light. God’s revelation has grown clearer in the successive dispensations of His grace towards mankind.
II. Enlargement and exaltation of the idea of duty. The more we know of God, the more exalted and noble our conception of the duty we owe to Him. Our sense of the holiness of His law increases.
1. We have a clearer idea of the standard of duty. “Walk before me.” The moral character of God is proposed for our imitation. Human actions are viewed in Scripture, not merely as they affect the well-being of society, but in their relation to the requirements of God’s will. The standard of duty is conformity to the Divine nature. Piety is the constant study and endeavour to please God.
2. We see what is the true evidence of duty. “Be thou perfect.” Perfect obedience—completeness of spiritual character—respect unto all God’s commandments—these are the evidences that our duty has been rendered acceptably. The constant aim after perfection is a proof that our piety is real and sincere.
3. We have the Divine encouragements of duty. “I am the Almighty God.” As we have infinite goodness to furnish us with an idea and an example, so we have infinite power to support us and to give us the necessary strength. He who commands can furnish us with energy for our duty, and is able to reward us afterwards. Hence “all things are possible to him that believeth.”
WALKING BEFORE GOD
I am the Almighty God; walk before Me, and be thou perfect. These words were spoken to Abraham after his leaving his country in obedience to the Divine command (ch. 12); his giving up his own interest for peace with Lot (ch. 13); his venturing his life to rescue his kinsman (ch. 14); his being met and blessed by Melchizedek, and refreshed and strengthened with bread and wine; his believing the Divine promise, and being justified (ch. 15). They imply—
I. A declaration. “I am the Almighty God.” Whose favour is better than life—yea, is the greatest good; and whose displeasure is worse than death—yea, is the greatest evil. Who is perfectly able to direct thee in all difficulties, to protect thee in all dangers, to comfort thee in all troubles, and to supply all thy wants. Able to strengthen thee for thy spiritual warfare, for thy duty, and for suffering. Able to work in thee and by thee His whole will, and to raise thee to a state of felicity and glory inconceivable and eternal. Or, All-sufficient, whose favour, and image, and communion with whom are an all-sufficient portion, here and hereafter.
II. A command. “Walk before me.” To walk before God is, to remember that we are before Him, at all times, in all places, employments, companies; and to think of His omnipresence,—that His eye is upon us, and upon all our ways, our thoughts, desires, tempers, words and works, motives and ends,—that He is not an unconcerned spectator of our deportment; but is so holy as constantly to approve or disapprove, and to abhor or delight in our spirit or conduct,—that He is so just as to determine to punish or reward,—that He is so merciful as to forgive, through Christ, all that is past, and so gracious as to be even ready to change our nature at the present, and enable us to live to His glory for the future. It is to have these things in daily recollection; to think, speak, act, etc., under a sense of them; to have an eye to Him in all our walk, as God Almighty and All-sufficient. Is this favour better than life? Then let us value it, and have an eye to it accordingly. Is He able to direct in difficulties, protect in dangers, comfort in troubles, and supply our wants? Then let us look to Him for direction, protection, comfort, and supply of our wants. Is He able to strengthen us for our spiritual warfare and sufferings? Then let us look to Him to do this for us. Is His favour and image, and communion with Him, an all-sufficient portion here and hereafter? Then let us view Him as our chief good, and live constantly, in all our conduct, under a sense of this.
III. A further command, or promise. “Be thou perfect,” or, Thou shalt be perfect. As a COMMAND it imports, Thou shalt be upright and sincere in all the particulars above mentioned. As a PROMISE, Thou shalt be perfect as thy state and nature can bear. Negatively, not in knowledge, so far as to be free from ignorance, error, mistake; or in holiness, so as to have no infirmity, failing, or defect; or in happiness, so as to have no adversity, pain, reproach, affliction, etc., or so as not to feel such things as evils. But positively perfect in a knowledge of the greatest and most important truths of the Gospel, as far as they are revealed (Heb_6:1; Eph_4:14). In holiness, so as both to have power over sin, and deliverance from all those tempers, words, and works that are known to be evil; and also to have faith, hope, love, humility, and all other graces in lively and vigorous exercise. In happiness, so as to receive all trials, etc., in faith, hope, patience, and resignation, and to find God a sufficient portion.
The readiest way to this perfection is to walk before God as above described. We shall then see light in His light, and gain a knowledge which shall “shine clearer to the perfect day.” While steadily contemplating the holiness of God, as revealed by His spirit, we shall not only adore, but abase ourselves before Him (Job_42:6), and see our need of conformity to Him. Also, while regarding His mercy and faithfulness, we shall obtain encouragement to trust in Him, and by faith in His promises we are actually made partakers of His holiness. In short, while we walk before Him as the all-sufficient God we shall be blessed with the fulness of His grace and goodness. It is promised in this way. Only let us walk before God, and He will make us perfect.—(Rev. J. Benson’s Sermons and Plans.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen_17:1. The several stages in the Patriarch’s history are carefully noted. The trials and anxieties of His servant were all known to the Covenant God.
Anxious haste on the part of believers is often accompanied by tarrying on the part of God.
The Almighty shows no haste in His dealings with His people. What seems to us to be delay, is truly no delay with Him. (2Pe_2:9.)
The longest night of the believer’s trial has an end. God appears, at last, to console His servants and to reward their faith and patience of hope.
Before the command of holy duty, God speaks His name of power. But for the assurance of Divine grace to help, the thought of our duty would only fill us with dismay. Human systems of morality lay down the lines of conduct, but suggest no sufficient power to enable us to render obedience. Hence their failure to regenerate mankind. But revealed religion tells us of an Almighty God who supports and assures us by His power, so that we can bear our trials and do His will.
“Fear not! I will help thee.” Fear not! If there were an ant at the door of thy granary, asking for help, it would not ruin thee to give him a grain of thy wheat; and thou art nothing but a tiny insect at the door of My all-sufficiency. I will help thee.—(Spurgeon.)
Thus did God appear to Abram, by the name of God Almighty—the name most appropriate when He claims the confidence of His people, in giving exceeding great and precious promises, as the name Jehovah is the more significant when He is about to fulfil them. (Exo_6:3.) In promising, He appeals to His omnipotence; in fulfilling, to His unchangeableness. As God Almighty, able to do whatsoever He says, He calls to a perfect walk before Him. As Jehovah, the same yesterday, to-day, and for ever, He gives warrant for a patient waiting upon Him, till all be accomplished. In the one character, God summons you to begin, or to begin anew, your course. In the other. He encourages you to hold on to the end.—(Candlish.)
The Almightiness of God—
1. Rebukes our lack of unwavering faith. The announcement of this sacred name may have partly been intended as a rebuke to Abram for his impatience.
2. Teaches us to leave with God all that concerns us. They are in safe keeping, and God can best choose His modes of help, and ways and times of deliverance.
3. Teaches us to practise perfect openness with God. We should disguise nothing from Him—lay open our troubles before Him, for He has power to help; and our sins, for He has power to save.
4. Is the remedy against all discouragement. God supports us by His own power, and fulfils all His promises. The righteous possess a Divine strength which increases amidst the decays of nature (Isa_40:29-31).
To walk before God is—
1. To live as in His sight, and under His special inspection.
2. To realise, at all times, His presence and His Providence.
3. To feel the dignity of the godly life. We are not to walk behind him, as if ashamed, but before Him, as conscious of the dignity of our high calling.
4. To feel the constant energy of spiritual life. The light of God’s countenance is upon us, and in that we have life. We cannot fail with the Almighty power behind us.
5. To feel the love of God towards us. Unless there was redeeming love on God’s part, it would be impossible for us to walk before Him. In that alone our souls can live and move.
6. To apprehend God’s love by our faith. This is that power in the soul that lays hold of the Divine fulness. Hence “the just shall live by his faith.”
Walk constantly, step by step, and keep pace with me. Austin would not, for the gain of a million of worlds, be an atheist for half an hour, because he knew not but God might in that time make an end of him. For, “Can two walk together and they not agreed?” saith the prophet (Amo_3:3). “Ye cannot serve the Lord,” saith Joshua to the people that promised fair (Jos_24:19), that is, unless ye will serve Him entirely, walk uprightly, as Abram here; walk evenly, without halting or halving with Him. Holiness must run through the whole life, as the warp doth through the woof; all the parts of our line of life must be straight before God. “As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity”—with openly profane persons, when “peace shall be upon Israel” (Psa_125:5), upon all that are “Israelites indeed, in whom there is no guile” (Joh_1:27; Psa_32:2). Surely, as an unequal pulse shows a distempered body, so doth uneven walking an unsound soul—such as is not verily persuaded that God is all-sufficient, able, and ready to reward the upright, and punish the hypocrite. (Trapp.)
In the command to walk before God, faith and works are brought together. We have the principle of life—the motive power; and also the results of life. The power of faith, like all other forces, is only known by its effects.
Before my face. The anthropomorphisms of the Scripture. The soul, head, eyes, arm of God, are mentioned in the Bible. The Concordances give all the information anyone needs. It is not difficult to ascertain the meaning of the particular descriptions. His face is His presence in the definiteness and certainty of the personal consciousness (Psalms 139).—(Lange.)
Perfect, upright, sincere. Not only must the walk, in its outward aspects, be according to godliness; but the principle by which we are guided must be pure and genuine. The heart is the spring of action.
We can never attain a vigorous spiritual life unless we have the highest aim. Our mark should be the moral nature of God. The Infinite alone can draw out all our powers.
Abram is called to be perfect. This word “perfect,” or “upright,” when applied to man, in the Bible, is not absolute, but relative. It relates, for the most part, not to the whole character of a man, but to some one particular feature of his character, some individual grace or virtue specified, in respect of which he is said to be complete or entire, consistent, and sincere. Instances of this use of the word are frequent in the Psalms. Thus, in the concluding words of the thirty-second Psalm, the righteousness or uprightness mentioned has reference to the single duty of confessing sin to God (Gen_17:1-5), and denotes freedom from guile, or the unreserved openness of a heart unburdening itself, in the full and frank confidence of faith, to God. In Psalms 64, the particular respect in which perfection is ascribed to the man of God (Gen_17:5), is his inoffensive demeanour towards his enemies. So, again, in Psalms 139, the Psalmist challenges to himself perfection, as a hater of those who hate God (Gen_17:22)—a hater of their principles, their society, their works and ways—hating them as God hates them, not personally, but for their wickedness’ sake; and hating them in that sense, perfectly, with no secret reserve in favour of what may be agreeable or amiable in their sins—no complacency in their company, nor any love of their conversation. In Psalms 101, by undertaking to walk in a perfect way, and with a perfect heart, the Psalmist simply avows his determination to discourage vice and countenance holiness in the ordering of his household and the ruling of his court and kingdom. And in the preparation for the building of the Temple (1Ch_29:9), David and the people are said to offer gifts to the Lord “with a perfect heart,” i.e., with a heart perfect, in regard to this act of liberality, as an act springing from no unworthy or dishonest—no selfish or self-righteous or superstitious motives, but done with a single eye to the glory of God, the worship of His house, and the honour of His name.—(Candlish.)
It is said in classic history, that a statuary, who resolved to cut out of the Parian marble a female figure the most beautiful and graceful the world ever saw, or the poet ever dreamed of, induced all the beauties of Greece to come to him in succession, while he selected from each the feature that was in the highest perfection, and transferred it to the marble on which he was working; and when this beautiful thing was finished, it became the admiration of Greece, and of the utmost bound of Europe. In order to form a perfect character, we need copy none but Christ.—(F. F. Trench.)
“Oh, how the thought of God attracts
And draws the heart from earth,
And sickens it of passing shows
And dissipating mirth!
God only is the creature’s home;
Though long and rough the road,
Yet nothing less can satisfy
The love that longs for God.
Dole not thy duties out to God,
But let thy hand be free:
Look long at Jesus: His sweet blood—
How was it dealt to thee?
The perfect way is hard to flesh:
It is not hard to love.
If thou wert sick for want of God,
How swiftly wouldst thou move!
Oh! keep thy conscience sensitive;
No inward token miss;
And go where grace entices thee:
Perfection lies in this.
Be docile to thine unseen Guide;
Love Him as He loves thee:
Faith and obedience are enough,
And thou a saint shalt be.”—Faber.
Gen_17:2. My Covenant, which I have already purposed and formally closed. I will grant, carry into effect the provisions of it. Multiply thee. The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.—(Murphy).
The covenant blessing of the seed, is a higher and greater one than that of land, which was promised on former occasions. In the progress of revelation, God’s gracious designs towards mankind assume, at each successive step, a nobler form. God is ever giving us greater things, and that which is natural leads to that which is spiritual.
It has pleased God mostly to use human agency in bringing about His purposes. Hence the connection between the development of the race and the history of religion. The whole of mankind are to be helped through Christ, indeed, as the central power; but also through good men, as those in whom that power lives, and acts, and by whom it is distributed.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 In a certain sense we must all walk before…
Gen 17:1
In a certain sense we must all walk before God, whether in solitude or among the haunts of men. But it is open to us to realise His presence, or to dismiss it from cur minds. It is the first of these courses which God counsels Abraham to adopt. The words imply that the realisation of the Divine presence is the secret of all perfection. The text answers the question as to how the work of our calling may be done devoutly. It bids us "do all in God" by habitual mindfulness of His presence.
Read full note →
I. The counsel to be mindful of God’s presence might seem to be quite practicable for those who have to work merely with their hands. But work which involves thought seems to preclude the realisation of the Divine presence at the moment of its being done. In answer to this we need only observe that all that is necessary is the consciousness that God’s eye is upon us. Consciousness of a presence need not interfere with the most active operations of mind. The mind of a speaker may be intently occupied while he is making an extempore address, yet all the time he remembers that the eye of the audience is upon him. Consciousness of their presence forms the very groundwork of his mind.
II. The conception of God’s presence will take different shapes in different minds. We may regard Him as locally present everywhere, the veil of matter screening Him from our view; or we may regard Him as having a certain intimate connection with our minds, as upholding momentarily in us the powers of life and thought.
III. In cultivating the consciousness of the Divine presence, we shall find it useful to catch at every help which our circumstances afford. If our hearts are right and true, we may find Christ—or rather may be found of Him—not only in the quiet country, but in the busy city, in the midst of the traffic of secular affairs.
E. M. Goulburn, Thoughts on Personal Religion, p. 172.
There are two things here to be considered: (1)The revelation which God makes of Himself; and (2) the conduct He requires of Abram as the subject or as the recipient of that revelation.
I. The revelation: "I am the Almighty God." God is always sufficient. He is enough for every being and for every occasion, responsibility, and work. The Almightiness includes: (1) all knowledge, including foreknowledge; (2) all wisdom; (3) all authority; (4) all power.
II. The requirement: "Walk before Me, and be thou perfect." These words require: (1) an onward and forward step; (2) the habitual recognition of God.
All that these words require is required on the basis of the revelation. Every position involves a corresponding responsibility; and knowledge is no exception. Get some truth that you have never had before; your possession enlarges your responsibility. This revelation to Abram showed that there could be no excuse for that which is contrary to uprightness in the service of God. If the God whom we serve be Almighty, He knows, judges, protects, frustrates, fulfils. Coming short in the service of God through fear dishonours God; it casts doubt upon His power and resources, upon His goodness and love; and he who has recourse to crooked devices sins against his own soul.
S. Martin, Penny Pulpit, No. 878.
Reference: Gen 17:1.—R. S. Candlish, Book of Genesis, vol. i., p. 263.
Gen 17:1-2
I. The sun, the moon, the stars, were the old gods of the East, the Elohim, the high and mighty ones, who ruled over men, over their good or bad fortunes, over the weather, the cattle, the crops, sending burning drought, pestilence, sunstroke, and those moonstrokes of which the Psalmist speaks when he says, "The sun shall not smite thee by day nor the moon by night." And these the old Easterns worshipped in some wild confused way. But to Abraham it was revealed that the sun, the moon, and the stars were not Elohim, the high and mighty ones: that there was but one Elohim, one high and mighty One, the Almighty Maker of them all.
II. Merely to believe that there is one God is a dead faith, which will never be counted for righteousness, because it will never make a man righteous, doing righteous and good deeds as Abraham did. Abraham’s faith was counted to him for righteousness because it was righteousness, and made him do righteous deeds. (1) His faith in God made him brave. He went forth he knew not whither, but he had put his trust in God and he did not fear. (2) Faith made him high-minded, generous, and courteous; as when he bids Lot go whither he will with his flocks and herds. Abraham was a plain man, dwelling in tents, but still, as the children of Heth said of him, a mighty prince, not merely in wealth of flocks and herds, but a prince in manners and a prince in heart. (3) Faith in God made Abraham a truly pious man,—it made him the friend of God. His communion with God is the especial glory of Abraham’s character. This gave him his name, "the friend of God"; or, as his descendants the Arabs call him to this day, simply "The Friend."
III. Abraham believed God because there was in his heart something which there is not in all men’s hearts—something which answered to God’s call, and made him certain that the call was from God—even the Holy Spirit of God. Blessed is the man who has chosen his share of Abraham’s faith: he and his children after him shall have their share of Abraham’s blessing.
C. Kingsley, The Gospel of the Pentateuch, p. 59.
References: Gen 17:1, Gen 17:2.—Spurgeon, Sermons, vol. xiv., No. 845, vol. xviii., No. 1082. Gen 17:1-3.—J. Burton, Christian Life and Truth, p. 270. Gen 17:2-8.—R. S. Candlish, Book of Genesis, vol. i., p. 270. Gen 17:5.—J. Morgan, Penny Pulpit, No. 382. Gen 17:7.—J. Guthrie, Penny Pulpit, No. 34. Gen 17:9-27.—Clergyman’s Magazine, vol. iv.,p. 20. Gen 17:16.—W. Wilkinson, Thursday Penny Pulpit, vol. iii., p. 399. Gen 18:1.—Homiletic Quarterly, vol. v., p. 449; Expositor, 3rd series, vol. ii., p. 203, vol. iii., p. 69. Gen 18:1-8.—R. S. Candlish, Book of Genesis, vol. i., p. 292. Gen 18:1-15.—Expositor, 1st series, vol. xii., p. 345. Gen 18:9-17.—R. S. Candlish, Book of Genesis, vol. i., p. 296. Gen 18:13, Gen 18:14.—Clergyman’s Magazine, vol. viii., p. 280. Gen 18:16-18.—Good Words (1860), p. 218. Gen 18:17-19.—R. S. Candlish, Book of Genesis, vol. i., p. 299.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv1, 2, 18
Genesis
WITH, BEFORE, AFTER
Read full note →
WAITING FAITH REWARDED AND STRENGTHENED BY NEW REVELATIONS
Gen 17:1 - Gen 17:9.
Abram was seventy-five years old when he left Haran. He was ninety-nine when God appeared to him, as recorded in this chapter. There had been three divine communications in these twenty-five years-one at Bethel on entering the land, one after the hiving off of Lot, and one after the battle with the Eastern kings. The last-named vision had taken place before Ishmael’s birth, and therefore more than thirteen years prior to the date of the lesson.
We are apt to think of Abraham’s life as being crowded with supernatural revelations. We forget the foreshortening necessary in so brief a sketch of so long a career, which brings distant points close together. Revelations were really but thinly sown in Abram’s life. For something over thirteen years he had been left to walk by faith, and, no doubt, had felt the pressure of things seen, silently pushing the unseen out of his life.
Especially would this be the case as Ishmael grew up, and his father’s heart began to cling to him. The promise was beginning to grow dimmer, as years passed without the birth of the promised heir. As Gen 17:18 of this chapter shows, Abram’s thoughts were turning to Ishmael as a possible substitute. His wavering confidence was steadied and quickened by this new revelation. We, too, are often tempted to think that, in the highest matters, ‘a bird in the hand is worth two in the bush,’ and to wish that God would be content with our Ishmaels, which satisfy us, and would not withdraw us from possessed good, to make us live by hope of good unseen. We need to reflect on this vision when we are thus tempted.
1. Note the revelation of God’s character, and of our consequent duty, which preceded the repetition of the covenant. ‘I am the Almighty God.’ The aspect of the divine nature, made prominent in each revelation of Himself, stands in close connection with the circumstances or mental state of the recipient. So when God appeared to Abram after the slaughter of the kings, He revealed Himself as ‘thy Shield’ with reference to the danger of renewed attack from the formidable powers which He had bearded and beaten. In the present case the stress is laid on God’s omnipotence, which points to doubts whispering in Abram’s heart, by reason of God’s delay in fulfilling His word, and of his own advancing years and failing strength. Paul brings out the meaning of the revelation when he glorifies the faith which it kindled anew in Abram, ‘being fully assured that, what He had promised, He was able also to perform’ {Rom 4:21}. Whenever our ‘faith has fallen asleep’ and we are ready to let go our hold of God’s ideal and settle down on the low levels of the actual, or to be somewhat ashamed of our aspirations after what seems so slow of realisation, or to elevate prudent calculations of probability above the daring enthusiasms of Christian hope, the ancient word, that breathed itself into Abram’s hushed heart, should speak new vigour into ours. ‘I am the Almighty God-take My power into all thy calculations, and reckon certainties with it for the chief factor. The one impossibility is that any word of Mine should fail. The one imprudence is to doubt My word.’
What follows in regard to our duty from that revelation? ‘Walk before Me, and be thou perfect.’ Enoch walked with God; that is, his whole active life was passed in communion with Him. The idea conveyed by ‘walking before God’ is not precisely the same. It is rather that of an active life, spent in continual consciousness of being ‘naked and opened before the eyes of Him to whom we have to give account.’ That thrilling consciousness will not paralyse nor terrify, if we feel that we are not only ‘ever in the great Task-Master’s eye,’ but that God’s omniscience is all-knowing love, and is brought closer to our hearts and clothed in gracious tenderness in Christ whose ‘eyes were as a flame of fire,’ but whose love is more ardent still, who knows us altogether, and pities and loves as perfectly as He knows.
What sort of life will spring from the double realisation of God’s almightiness, and of our being ever before Him? ‘Be thou perfect.’ Nothing short of immaculate conformity with His will can satisfy His gaze. His desire for us should be our aim and desire for ourselves. The standard of aspiration and effort cannot be lowered to meet weakness. This is nobility of life-to aim at the unattainable, and to be ever approximating towards our aim. It is more blessed to be smitten with the longing to win the unwon than to stagnate in ignoble contentment with partial attainments. Better to climb, with faces turned upwards to the inaccessible peak, than to lie at ease in the fat valleys! It is the salt of life to have our aims set fixedly towards ideal perfection, and to say, ‘I count not myself to have apprehended: but . . .I press toward the mark.’ Toward that mark is better than to any lower. Our moral perfection is, as it were, the reflection in humanity of the divine almightiness.
The wide landscape may be mirrored in an inch of glass. Infinity may be, in some manner, presented in miniature in finite natures. Our power cannot represent God’s omnipotence, but our moral perfection may, especially since that omnipotence is pledged to make us perfect if we will walk before Him.
2. Note the sign of the renewed covenant. Compliance with these injunctions is clearly laid down as the human condition of the divine fulfilment of it. ‘Be thou perfect’ comes first; ‘My covenant is with thee’ follows. There was contingency recognised from the beginning. If Israel broke the covenant, God was not unfaithful if He should not adhere to it. But the present point is that a new confirmation is given before the terms are repeated. The main purpose, then, of this revelation, did not lie in that repetition, but in the seal given to Abram by the change of name.
Another sign was also given, which had a wider reference. The change of name was God’s seal to His part. Circumcision was the seal of the other party, by which Abram, his family, and afterwards the nation, took on themselves the obligations of the compact.
The name bestowed is taken to mean ‘Father of a Multitude.’ It was the condensation into a word, of the divine promise. What a trial of Abram’s faith it was to bid him take a name which would sound in men’s ears liker irony than promise! He, close on a hundred years old, with but one child, who was known not to be the heir, to be called the father of many! How often Canaanites and his own household would smile as they used it! What a piece of senile presumption it would seem to them! How often Abram himself would be tempted to think his new name a farce rather than a sign! But he took it humbly from God, and he wore it, whether it brought ridicule from others or assurance in his own heart. It takes some courage for any of us to call ourselves by names which rest on God’s promise and seem to have little vindication in present facts. The world is fond of laughing at ‘saints,’ but Christians should familiarise themselves with the lofty designations which God gives His children, and see in them not only a summons to life corresponding, but a pledge and prophecy of the final possession of all which these imply. God calls ‘things that are not, as though they were’; and it is wisdom, faith, and humility-not presumption-which accepts the names as omens of what shall one day be.
The substance of the covenant is mainly identical with previous revelations. The land is to belong to Abram’s seed. That seed is to be very numerous. But there is new emphasis placed on God’s relation to Abram’s descendants. God promises to be ‘a God unto thee, and to thy seed after thee,’ and, again, ‘I will be their God’ {Gen 17:7 - Gen 17:8}. That article of the old covenant is repeated in the new {Jer 31:33}, with the addition, ‘And they shall be My people,’ which is really involved in it. We do not read later more spiritual ideas into the words, when we find in them here, at the very beginning of Hebrew monotheism, an insight into the deep truth of the reciprocal possession of God by us, and of us by God. What a glimpse into the depths of that divine heart is given, when we see that we are His possession, precious to Him above all the riches of earth and the magnificences of heaven! What a lesson as to the inmost blessedness of religion, when we learn that it takes God for its very own, and is rich in possessing Him, whatever else may be owned or lacking!
To possess God is only possible on condition of yielding ourselves to Him. When we give ourselves up, in heart, mind, and will, to be His, He is ours. When we cease to be our own, we get God for ours. The self-centred man is poor; he neither owns himself nor anything besides, in any deep sense. When we lose ourselves in God, we find ourselves, and being content to have nothing, and not even to be our own masters or owners, we possess ourselves more truly than ever, and have God for our portion, and in Him ‘all things are ours.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Covenant of Circumcision
The Covenant of Circumcision
This chapter is from the Priestly document, of which it shows marked characteristics: see preface to Genesis 15.
Read full note →
1. Ninety years old and nine] Ishmael was now thirteen years old, and Abraham probably expected no other heir. But his faith was to be put to a further test. The Almighty God] Heb. el Shaddai: the name of power shows the ability to perform what was promised. Walk before me, and be thou perfeet] i.e. always conscious of My presence, and living a pious, whole-hearted, upright life. These are the conditions required by God in connexion with the covenant about to be made.
2. God, on His part, promises to make Abraham the ancestor of many nations, and to give Canaan to his descendants.
4, 5. The patriarch's name in Babylonia had been Abram, meaning, perhaps, 'exalted father,' or, according to others, 'Ram (the lofty one) is father'; cp. Hiram, 'Earn is brother.' Under the form Abu-Ramu it appears to be a recognised proper name in the Assyrian inscriptions. On entering into a new relationship with God by covenant, of which the sign was circumcision, the patriarch received a new name, 'Abraham.' This is probably a variation on 'Abram,' but its meaning is unknown, the popular explanation 'father of multitude' being considered untenable. In commemoration of this event Jewish children receive their name when admitted to the covenant by circumcision (Luk_1:59), as do Christian children when baptised into the Church of Christ. The 'many nations' of Gen_17:4 and Gen_17:6 included not only Israelites but also Ishmaelites, Edomites (through Esau), Midianites (by Keturah), Arabs (by Hagar).
10. This is my covenant] i.e. this is the sign of the covenant, viz. circumcision. Not§ that both parties undertake obligations here as contrasted with the covenant in Genesis 15.
Circumcision] (lit. 'cutting round') is the removal of the foreskin. The rite has always been practised by the Jews from Abraham's time to the present day. Other ancient nations also observed the ceremony, such as the Egyptians and Phænicians, but not the Philistines, Babylonians, Greeks or Romans. It is still observed, not only by Mohammedan nations who claim to be descended from Abraham, but by the Abyssinian, Egyptian, Polynesian and other peoples. Among these latter the rite is generally performed about the age of ten or twelve years, as a preliminary to marriage, and as admitting to full civil and religious tribal privileges. With the Hebrews circumcision had a special significance. They regarded it as a sign of the covenant between God and His people, and they alone of all nations circumcised their infants, thereby devoting them from their birth to Jehovah. With them, too, the shedding of the blood of that part upon which depends the perpetuation of life was the symbol of the continuous consecration of the nation from one generation to another. The spiritual significance of the rite is frequently insisted on by the inspired writers. The outward sign must be accompanied by the putting away of fleshly and sinful desires: cp. Deu_10:16; Rom_2:28, Rom_2:29.
The Acts of the Apostles and the Epistles to the Romans, Galatians, and Colossians witness to the desire of the Jewish Christians to impose the obligation of circumcision on their Gentile brethren, and to the struggle in which St. Paul was successful in freeing his converts from the yoke of Judaism.
11. The flesh of your foreskin] better, 'the foreskin of your flesh.'
12. Eight days old] Until the eighth day children were considered unclean, and so unfit to be offered to God.
12, 13. The law of circumcision applied to all male members of Jewish households, who were henceforth regarded as Israelites, and shared in the national and religious privileges of the chosen race.
14. That soul shall be cut off from his people] This expression seems usually to mean that the offender is to be excommunicated, or cut off from all connexion with the Hebrew community, and from any share in the blessings of the covenant, nor could he claim protection for life or property: cp. Exo_12:15, Exo_12:19; Num_9:13; Num_19:13. But the sentence of death seems sometimes to be added in the case of presumptuous sins, such as the sacrificing of children to Moloch, and the deliberate nonobservance of the sabbath: see Exo_31:14; Lev_20:1-6; Num_15:30-36. 'Cutting off' in such cases is plainly equivalent to putting to death.
15. Sarah's name, like Abraham's, is changed on admission to the covenant. Sarah means 'princess': the exact meaning of Sarai is doubtful.
18. Abraham was unwilling that Ishmael should be deposed from his position as heir: but God would prosper him also (Gen_17:20).
19. Isaac] i.e. he laughs. The name would recall an event which made Abraham laugh with joy and probably also with wonder.
20. Twelve princes] see Gen_25:12.
25. Ishmael was circumcised when thirteen years old, the age still observed by Mohammedans: cp. on Gen_17:10.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 5 Almighty God
Almighty God
"Almighty God" (Heb. El Shaddai)
Read full note →
(1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" (See Scofield "Gen 1:1"). The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman’s breast; e.g. Gen 49:25; Job 3:12; Psa 22:9; Son 1:13; Son 4:5; Son 7:3; Son 7:7; Son 7:8; Son 8:1; Son 8:8; Son 8:10; Isa 28:9; Eze 16:7. Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother’s breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty." The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture.
(2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name Gen 17:1-8. To a man ninety-nine years of age, and "as good as dead" Heb 11:12. He said: "I am the Almighty God El Shaddai. .. I will. .. multiply thee exceedingly." To the same purport is the use of the name in Gen 28:3; Gen 28:4.
(3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see Joh 15:2; Heb 12:10; Rth 1:20. Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness Job 5:17-25.
See, for other names of Deity:
(See Scofield "Gen 1:1") See Scofield "Gen 2:4" Gen 2:7 See Scofield "Gen 14:18" See Scofield "Gen 15:2" See Scofield "Gen 21:33" See Scofield "1Sa 1:3"
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 17 The Fifth Communication and the Covenant Repeated
CHAPTER 17 The Fifth Communication and the Covenant Repeated
1. The communication and Abram worships (Gen 17:1-3)
Read full note →
2. The enlarged promise (Gen 17:4-8)
3. The covenant sign (Gen 17:9-14)
4. Sarah’s seed promised (Gen 17:15-16)
5. The laughter of Abraham (Gen 17:17)
6. Abraham’s plea for Ishmael (Gen 17:18-22)
7. Abraham’s obedience (Gen 17:23-27)
The promises which the Lord now gives to Abram are most complete. His name is changed; he is now to be called Abraham, which means “the Father of many,” because he is to be the Father of many nations.
Upon this follows the institution of circumcision. This is a portion which is extremely rich in its teachings. Let us notice that in Romans the Holy Spirit explains the meaning of this ceremony. “For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised. (Rom 4:10-11). Circumcision was, therefore, the seal of righteousness of faith. Some fourteen years previous Abram had been constituted righteous, because he believed God, and it was counted unto him for righteousness. First righteousness by faith and then the seal. Of believers it is said in the New Testament that they are circumcised. “In whom also ye are circumcised with the circumcision made without hands in putting off the body of the flesh by the circumcision of Christ” (Col 2:11). The circumcision of Christ is the death of Christ; in Him the body of the flesh is put off. We have died with Him, are dead and buried and risen with Him. “For we are the circumcision, which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh” (Php 3:3).
Sarai’s name is also changed. The promised seed is to be from her. “His name is to be Isaac” which means laughter. The end of the chapter shows Abraham’s obedience.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 9, 15, 23 The Promise Renewed
The Promise Renewed
v. 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. Twenty-four years Abram had now been a stranger in Canaan, thirteen years had elapsed since the birth of Ishmael, and still the patience of Abram and Sarai was sorely tried, still no child came to gladden their hearts. But the Lord now appeared to Abram once more, calling Himself the almighty God, and bidding His servant walk before Him, lead his entire life so as to be without reproach. Every one that is justified by faith will so conduct himself in his entire life and actions as to give all honor to God and to place all trust in Him, even if He should delay in the fulfillment of some promise.
Read full note →
v. 2. And I will make My covenant between Me and thee, and will multiply thee exceedingly. The promise of an innumerable progeny, as based upon the covenant of God, is here repeated and intensified, particular stress being placed upon the exceedingly great number of descendants.
v. 3. And Abram fell on his face, in the humility of his faith and of overpowering joy. And God talked with him, saying,
v. 4. As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. The covenant was not here established, for it was already in power, but it was now to be realized, the Lord on His part decreeing that Abram was to be the father of a multitude of nations. The almighty Lord always fulfills in due time what He promises to His children.
v. 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. Thus Abraham is again shown the great nation which through his Seed, the Messiah, was to be gathered out of all nations, the great congregation of all the believers. Rom 4:17. In token of this double promise God changed the name of Abram, "exalted father," to Abraham, "fat her of a mass, noise, tumult of nations," Himself explaining that He had set him to be the father of a multitude of nations.
v. 6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. Tribes and people, exalted, mighty, and rich kings were among the descendants of Abraham; and the promise is again so wide and all-encompassing that It must be taken to include especially the spiritual blessings assured to those who are the descendants of Abraham in faith.
v. 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. Here also the fact that God, in the realization of the covenant, will be an everlasting Source and Fountainhead of goodness and mercy to the real offspring of Abraham, is emphasized
v. 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. The continual repetition of the emphasis upon the everlasting covenant and the everlasting possession shows that the covenant and the promised inheritance included the spiritual seed, the sum total of those that would accept God with the faith of Abraham, and also the heavenly Canaan, with all the blessings assured to US by the merits of Christ, in whom alone God is our God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 7, 9, 12, 15, 17, 19, 22, 24 When Abram was ninety-nine years old
When Abram was ninety-nine years old
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
Read full note →
God Almighty
"the all-powerful God" or "the God who has all power"
Walk before me
Walking is a metaphor for living, and "before me" or "in my presence" here is a metaphor for obedience. AT: "Live the way I want you to" or "Obey me" (See: Metaphor)
Then I will confirm
"If you do this, then I will confirm"
I will confirm my covenant
"I will give my covenant" or "I will make my covenant"
covenant
In this covenant God promises to bless Abram, but he also requires Abram to obey him.
multiply you exceedingly
Here "multiply you" is an idiom that means he will give him more descendants. AT: "greatly increase the number of your descendants" or "give you very many descendants" (See: Idiom)
translationWords
Abraham
Yahweh
Almighty
walk
blameless
covenant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 6, 7, 9, 14, 15, 17, 19, 20, 23 17:1-27 God now gave the family signs that the…
17:1-27 God now gave the family signs that the promises would be fulfilled. He changed Abram’s name to Abraham (17:1-8), instituted the rite of circumcision as the sign of the covenant (17:9-14, 23-27), and changed Sarai’s name to Sarah (17:15-22).
17:1 El-Shaddai: This name for God emphasizes his power (see also 28:3; 35:11; 43:14; 48:3; 49:25). • Serve me faithfully and live a blameless life: Being a blessing to the nations required obedience from Abram; his conduct would be guided by Almighty God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.