mh_parser/vol_split/1 - Genesis/Chapter 17.xml

<div2 id="Gen.xviii" n="xviii" next="Gen.xix" prev="Gen.xvii" progress="13.26%" title="Chapter XVII">
<pb id="Gen.xviii-Page_110" n="110"/>
<h2 id="Gen.xviii-p0.1">G E N E S I S</h2>
<h3 id="Gen.xviii-p0.2">CHAP. XVII.</h3>
<p class="intro" id="Gen.xviii-p1">This chapter contains articles of agreement
covenanted and concluded upon between the great Jehovah, the Father
of mercies, on the one part, and pious Abram, the father of the
faithful, on the other part. Abram is therefore called "the friend
of God," not only because he was the man of his counsel, but
because he was the man of his covenant; both these secrets were
with him. Mention was made of this covenant (<scripRef id="Gen.xviii-p1.1" osisRef="Bible:Gen.15.18" parsed="|Gen|15|18|0|0" passage="Ge 15:18"><i>ch.</i> xv. 18</scripRef>), but here it is
particularly drawn up, and put into the form of a covenant, that
Abram might have strong consolation. Here are, I. The circumstances
of the making of this covenant, the time and manner (<scripRef id="Gen.xviii-p1.2" osisRef="Bible:Gen.17.1" parsed="|Gen|17|1|0|0" passage="Ge 17:1">ver. 1</scripRef>), and the posture Abram was in,
<scripRef id="Gen.xviii-p1.3" osisRef="Bible:Gen.17.3" parsed="|Gen|17|3|0|0" passage="Ge 17:3">ver. 3</scripRef>. II. The covenant
itself. In the general scope of it, <scripRef id="Gen.xviii-p1.4" osisRef="Bible:Gen.17.1" parsed="|Gen|17|1|0|0" passage="Ge 17:1">ver. 1</scripRef>. And, afterwards, in the particular
instances. 1. That he should be the father of many nations
(<scripRef id="Gen.xviii-p1.5" osisRef="Bible:Gen.17.4 Bible:Gen.17.6" parsed="|Gen|17|4|0|0;|Gen|17|6|0|0" passage="Ge 17:4,6">ver. 4, 6</scripRef>), and, in token
of this, his name was changed, <scripRef id="Gen.xviii-p1.6" osisRef="Bible:Gen.17.5" parsed="|Gen|17|5|0|0" passage="Ge 17:5">ver.
5</scripRef>. 2. That God would be a God to him and his seed, and
would give them the land of Canaan, <scripRef id="Gen.xviii-p1.7" osisRef="Bible:Gen.17.7-Gen.17.8" parsed="|Gen|17|7|17|8" passage="Ge 17:7,8">ver. 7, 8</scripRef>. And the seal of this part of the
covenant was circumcision, <scripRef id="Gen.xviii-p1.8" osisRef="Bible:Gen.17.9-Gen.17.14" parsed="|Gen|17|9|17|14" passage="Ge 17:9-14">ver.
9-14</scripRef>. 3. That he should have a son by Sarai, and, in
token thereof, her name was changed, <scripRef id="Gen.xviii-p1.9" osisRef="Bible:Gen.17.15-Gen.17.16" parsed="|Gen|17|15|17|16" passage="Ge 17:15,16">ver. 15, 16</scripRef>. This promise Abram received,
<scripRef id="Gen.xviii-p1.10" osisRef="Bible:Gen.17.17" parsed="|Gen|17|17|0|0" passage="Ge 17:17">ver. 17</scripRef>. And his request
for Ishmael, (<scripRef id="Gen.xviii-p1.11" osisRef="Bible:Gen.17.18" parsed="|Gen|17|18|0|0" passage="Ge 17:18">ver. 18</scripRef>) was
answered, abundantly to his satisfaction, <scripRef id="Gen.xviii-p1.12" osisRef="Bible:Gen.17.19-Gen.17.22" parsed="|Gen|17|19|17|22" passage="Ge 17:19-22">ver. 19-22</scripRef>. III. The circumcision of Abram
and his family, according to God's appointment, <scripRef id="Gen.xviii-p1.13" osisRef="Bible:Gen.17.23-Gen.17.27" parsed="|Gen|17|23|17|27" passage="Ge 17:23-27">ver. 23</scripRef>, &amp;c.</p>
<scripCom id="Gen.xviii-p1.14" osisRef="Bible:Gen.17" parsed="|Gen|17|0|0|0" passage="Ge 17" type="Commentary"/>
<scripCom id="Gen.xviii-p1.15" osisRef="Bible:Gen.17.1-Gen.17.3" parsed="|Gen|17|1|17|3" passage="Ge 17:1-3" type="Commentary"/><div class="Commentary" id="Bible:Gen.17.1-Gen.17.3">
<h4 id="Gen.xviii-p1.16">The Covenant with Abraham
Renewed. (<span class="smallcaps" id="Gen.xviii-p1.17">b. c.</span> 1898.)</h4>
<p class="passage" id="Gen.xviii-p2">1 And when Abram was ninety years old and nine,
the <span class="smallcaps" id="Gen.xviii-p2.1">Lord</span> appeared to Abram, and said
unto him, I <i>am</i> the Almighty God; walk before me, and be thou
perfect.   2 And I will make my covenant between me and thee,
and will multiply thee exceedingly.   3 And Abram fell on his
face: and God talked with him, saying,</p>
<p class="indent" id="Gen.xviii-p3">Here is, I. The time when God made Abram
this gracious visit: <i>When he was ninety-nine years old,</i> full
thirteen years after the birth of Ishmael. 1. So long, it should
seem, God's extraordinary appearances to Abram were intermitted;
and all the communion he had with God was only in the usual ways of
ordinances and providences. Note, There are some special comforts
which are not the daily bread, no, not of the best saints, but they
are favoured with them now and then. On this side heaven they have
convenient food, but not a continual feast. 2. So long the promise
of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty
marrying of Hagar. Note, The comforts we sinfully anticipate are
justly delayed. (2.) That Abram and Sarai being so far stricken in
age God's power, in this matter, might be the more magnified, and
their faith the more tried. See <scripRef id="Gen.xviii-p3.1" osisRef="Bible:Deut.32.36 Bible:John.11.6 Bible:John.11.15" parsed="|Deut|32|36|0|0;|John|11|6|0|0;|John|11|15|0|0" passage="De 32:36,Joh 11:6,15">Deut. xxxii. 36; John xi. 6, 15</scripRef>.
(3.) That a child so long waited for might be an <i>Isaac, a son
indeed,</i> <scripRef id="Gen.xviii-p3.2" osisRef="Bible:Isa.54.1" parsed="|Isa|54|1|0|0" passage="Isa 54:1">Isa. liv.
1</scripRef>.</p>
<p class="indent" id="Gen.xviii-p4">II. The way in which God made this covenant
with him: <i>The Lord appeared to Abram,</i> in the
<i>shechinah,</i> 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.</p>
<p class="indent" id="Gen.xviii-p5">III. The posture Abram put himself into
upon this occasion: <i>He fell on his face while God talked with
him,</i> <scripRef id="Gen.xviii-p5.1" osisRef="Bible:Gen.17.3" parsed="|Gen|17|3|0|0" passage="Ge 17:3"><i>v.</i> 3</scripRef>. 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, <scripRef id="Gen.xviii-p5.2" osisRef="Bible:Dan.8.17 Bible:Dan.10.9 Bible:Dan.10.15 Bible:Rev.1.17" parsed="|Dan|8|17|0|0;|Dan|10|9|0|0;|Dan|10|15|0|0;|Rev|1|17|0|0" passage="Da 8:17,10:9,15,Re 1:17">Dan. viii. 17; x. 9, 15; Rev. i.
17</scripRef>. 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,
<i>falls on his face,</i> 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 <i>word,</i> <scripRef id="Gen.xviii-p5.3" osisRef="Bible:Prov.6.22" parsed="|Prov|6|22|0|0" passage="Pr 6:22">Prov. vi.
22</scripRef>. He talks with them by his <i>Spirit,</i> <scripRef id="Gen.xviii-p5.4" osisRef="Bible:John.14.26" parsed="|John|14|26|0|0" passage="Joh 14:26">John xiv. 26</scripRef>. 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.</p>
<p class="indent" id="Gen.xviii-p6">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, <scripRef id="Gen.xviii-p6.1" osisRef="Bible:Gen.17.1" parsed="|Gen|17|1|0|0" passage="Ge 17:1"><i>v.</i> 1</scripRef>. Observe here,</p>
<p class="indent" id="Gen.xviii-p7">1. What we may expect to find God to us:
<i>I am the Almighty God.</i> By this name he chose to make himself
known to Abram rather than by his name <i>Jehovah,</i> <scripRef id="Gen.xviii-p7.1" osisRef="Bible:Exod.6.3" parsed="|Exod|6|3|0|0" passage="Ex 6:3">Exod. vi. 3</scripRef>. He used it to Jacob,
<scripRef id="Gen.xviii-p7.2" osisRef="Bible:Gen.28.3 Bible:Gen.43.14 Bible:Gen.48.3" parsed="|Gen|28|3|0|0;|Gen|43|14|0|0;|Gen|48|3|0|0" passage="Ge 28:3,43:14,48:3"><i>ch.</i> xxviii. 3; xliii.
14; xlviii. 3</scripRef>. It is the name of God that is mostly used
throughout the book of Job, at least in the <i>discourses</i> of
that book. After Moses, <i>Jehovah</i> is more frequently used, and
this, <i>El-shaddai,</i> very rarely; it bespeaks the almighty
power of God, either, (1.) As an avenger, from <b><i>shodeh</i></b>
<i>he laid waste,</i> so some; and they think God took this title
from the destruction of the old world. This is countenanced by
<scripRef id="Gen.xviii-p7.3" osisRef="Bible:Isa.13.6" parsed="|Isa|13|6|0|0" passage="Isa 13:6">Isa. xiii. 6</scripRef>, and <scripRef id="Gen.xviii-p7.4" osisRef="Bible:Joel.1.15" parsed="|Joel|1|15|0|0" passage="Joe 1:15">Joel i. 15</scripRef>. Or, (2.) As a benefactor
<b><i>shin</i></b> (for) <b><i>asher</i></b> <i>(who),</i> and
<b><i>day</i></b> <i>(sufficient).</i> He is a God that is enough; or,
as our old English translation reads it here very significantly,
<i>I am God all-sufficient.</i> Note, The God with whom we have to
do is a God <i>that is enough.</i> [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
<scripRef id="Gen.xviii-p7.5" osisRef="Bible:Ps.16.5-Ps.16.6 Bible:Ps.73.25" parsed="|Ps|16|5|16|6;|Ps|73|25|0|0" passage="Ps 16:5,6,73:25">Ps. xvi. 5, 6; lxxiii.
25</scripRef>.</p>
<p class="indent" id="Gen.xviii-p8">2. What God requires that we should be to
him. The covenant is mutual: <i>Walk

<pb id="Gen.xviii-Page_111" n="111"/>

before
me, and be thou perfect,</i> 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 <i>inward with him,</i> in
all the duties of religious worship, for in them particularly we
walk before God (<scripRef id="Gen.xviii-p8.1" osisRef="Bible:1Sam.2.30" parsed="|1Sam|2|30|0|0" passage="1Sa 2:30">1 Sam. ii.
30</scripRef>), and to be <i>entire for him,</i> 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.</p>
</div><scripCom id="Gen.xviii-p8.2" osisRef="Bible:Gen.17.4-Gen.17.6" parsed="|Gen|17|4|17|6" passage="Ge 17:4-6" type="Commentary"/><div class="Commentary" id="Bible:Gen.17.4-Gen.17.6">
<p class="passage" id="Gen.xviii-p9">4 As for me, behold, my covenant <i>is</i> with
thee, and thou shalt be a father of many nations.   5 Neither
shall thy name any more be called Abram, but thy name shall be
Abraham; for a father of many nations have I made thee.   6
And I will make thee exceeding fruitful, and I will make nations of
thee, and kings shall come out of thee.</p>
<p class="indent" id="Gen.xviii-p10">The promise here is introduced with
solemnity: "<i>As for me,</i>" says the great God, "behold, behold
and admire it, behold and be assured of it, my covenant is with
thee;" as before (<scripRef id="Gen.xviii-p10.1" osisRef="Bible:Gen.17.2" parsed="|Gen|17|2|0|0" passage="Ge 17:2"><i>v.</i>
2</scripRef>), <i>I will make my covenant.</i> Note, The covenant
of grace is a covenant of God's own making; this he glories in
(<i>as for me</i>), and so may we. Now here,</p>
<p class="indent" id="Gen.xviii-p11">I. It is promised to Abraham that he should
be a <i>father of many nations;</i> that is, 1. That his seed after
the flesh should be very numerous, both in Isaac and Ishmael, as
well as in the sons of Keturah: something extraordinary is
doubtless included in this promise, and we may suppose that the
event answered to it, and that there have been, and are, more of
the children of men descended from Abraham than from any one man at
an equal distance with him from Noah, the common root. 2. That all
believers in every age should be looked upon as his spiritual seed,
and that he should be called, not only <i>the friend of God,</i>
but <i>the father of the faithful.</i> In this sense the apostle
directs us to understand this promise, <scripRef id="Gen.xviii-p11.1" osisRef="Bible:Rom.4.16-Rom.4.17" parsed="|Rom|4|16|4|17" passage="Ro 4:16,17">Rom. iv. 16, 17</scripRef>. He is the father of those
in every nation that by faith enter into covenant with God, and (as
the Jewish writers express it) <i>are gathered under the wings of
the divine Majesty.</i></p>
<p class="indent" id="Gen.xviii-p12">II. In token of this his name was changed
from <i>Abram, a high father,</i> to <i>Abraham, the father of a
multitude.</i> This was, 1. To put an honour upon him. It is spoken
of as the glory of the church that she shall be <i>called by a new
name, which the mouth of the Lord shall name,</i> <scripRef id="Gen.xviii-p12.1" osisRef="Bible:Isa.62.2" parsed="|Isa|62|2|0|0" passage="Isa 62:2">Isa. lxii. 2</scripRef>. Princes dignify their
favourites by conferring new titles upon them; thus was Abraham
dignified by him that is indeed the fountain of honour. All
believers have a new name, <scripRef id="Gen.xviii-p12.2" osisRef="Bible:Rev.2.17" parsed="|Rev|2|17|0|0" passage="Re 2:17">Rev. ii.
17</scripRef>. Some think it added to the honour of Abraham's new
name that a letter of the name <i>Jehovah</i> was inserted into it,
as it was a disgrace to Jeconiah to have the first syllable of his
name cut off, because it was the same as the first syllable of the
sacred name, <scripRef id="Gen.xviii-p12.3" osisRef="Bible:Jer.22.28" parsed="|Jer|22|28|0|0" passage="Jer 22:28">Jer. xxii.
28</scripRef>. Believers are named from Christ, <scripRef id="Gen.xviii-p12.4" osisRef="Bible:Eph.3.15" parsed="|Eph|3|15|0|0" passage="Eph 3:15">Eph. iii. 15</scripRef>. 2. To encourage and confirm the
faith of Abraham. While he was childless perhaps even his own name
was sometimes an occasion of grief to him: why should he be called
a high father who was not a father at all? But now that God had
promised him a numerous issue, and had given him a name which
signified so much, that name was his joy. Note, God calls things
that are not as though they were. It is the apostle's observation
upon this very thing, <scripRef id="Gen.xviii-p12.5" osisRef="Bible:Rom.4.17" parsed="|Rom|4|17|0|0" passage="Ro 4:17">Rom. iv.
17</scripRef>. He called Abraham <i>the father of a multitude</i>
because he should prove to be so in due time, though as yet he had
but one child.</p>
</div><scripCom id="Gen.xviii-p12.6" osisRef="Bible:Gen.17.7-Gen.17.14" parsed="|Gen|17|7|17|14" passage="Ge 17:7-14" type="Commentary"/><div class="Commentary" id="Bible:Gen.17.7-Gen.17.14">
<p class="passage" id="Gen.xviii-p13">7 And I will establish my covenant between me
and thee and thy seed after thee in their generations for an
everlasting covenant, to be a God unto thee, and to thy seed after
thee.   8 And I will give unto thee, and to thy seed after
thee, the land wherein thou art a stranger, all the land of Canaan,
for an everlasting possession; and I will be their God.   9
And God said unto Abraham, Thou shalt keep my covenant therefore,
thou, and thy seed after thee in their generations.   10 This
<i>is</i> my covenant, which ye shall keep, between me and you and
thy seed after thee; Every man child among you shall be
circumcised.   11 And ye shall circumcise the flesh of your
foreskin; and it shall be a token of the covenant betwixt me and
you.   12 And he that is eight days old shall be circumcised
among you, every man child in your generations, he that is born in
the house, or bought with money of any stranger, which <i>is</i>
not of thy seed.   13 He that is born in thy house, and he
that is bought with thy money, must needs

<pb id="Gen.xviii-Page_112" n="112"/>

be
circumcised: and my covenant shall be in your flesh for an
everlasting covenant.   14 And the uncircumcised man child
whose flesh of his foreskin is not circumcised, that soul shall be
cut off from his people; he hath broken my covenant.</p>
<p class="indent" id="Gen.xviii-p14">Here is, I. The continuance of the
covenant, intimated in three things:—1. It is established; not to
be altered nor revoked. It is fixed, it is ratified, it is made as
firm as the divine power and truth can make it. 2. It is entailed;
it is a covenant, not with Abraham only (then it would die with
him), but with his seed after him, not only his seed after the
flesh, but his spiritual seed. 3. It is everlasting in the
evangelical sense and meaning of it. The covenant of grace is
everlasting. It is from everlasting in the counsels of it, and to
everlasting in the consequences of it; and the external
administration of it is transmitted with the seal of it to the seed
of believers, and the internal administration of it by the Spirit
of Christ's seed in every age.</p>
<p class="indent" id="Gen.xviii-p15">II. The contents of the covenant: it is a
covenant of promises, exceedingly great and precious promises. Here
are two which indeed are all-sufficient:—1. That God would be
their God, <scripRef id="Gen.xviii-p15.1" osisRef="Bible:Gen.17.7-Gen.17.8" parsed="|Gen|17|7|17|8" passage="Ge 17:7,8"><i>v.</i> 7, 8</scripRef>.
All the privileges of the covenant, all its joys and all its hopes,
are summed up in this. A man needs desire no more than this to make
him happy. What God is himself, that he will be to his people: his
wisdom theirs, to guide and counsel them; his power theirs, to
protect and support them; his goodness theirs, to supply and
comfort them. What faithful worshippers can expect from the God
they serve believers shall find in God as theirs. This is enough,
yet not all. 2. That Canaan should be their everlasting possession,
<scripRef id="Gen.xviii-p15.2" osisRef="Bible:Gen.17.8" parsed="|Gen|17|8|0|0" passage="Ge 17:8"><i>v.</i> 8</scripRef>. God had before
promised this land to Abraham and his seed, <scripRef id="Gen.xviii-p15.3" osisRef="Bible:Gen.15.18" parsed="|Gen|15|18|0|0" passage="Ge 15:18"><i>ch.</i> xv. 18</scripRef>. But here, where it is
promised for an everlasting possession, surely it must be looked
upon as a type of heaven's happiness, that everlasting rest which
remains for the people of God, <scripRef id="Gen.xviii-p15.4" osisRef="Bible:Heb.4.9" parsed="|Heb|4|9|0|0" passage="Heb 4:9">Heb. iv.
9</scripRef>. This is that better country to which Abraham had an
eye, and the grant of which was that which answered to the vast
extent and compass of that promise, that God would be to them a
God; so that, if God had not prepared and designed this, he would
have been ashamed to be called their God, <scripRef id="Gen.xviii-p15.5" osisRef="Bible:Heb.11.16" parsed="|Heb|11|16|0|0" passage="Heb 11:16">Heb. xi. 16</scripRef>. As the land of Canaan was
secured to the seed of Abraham according to the flesh, so heaven is
secured to all his spiritual seed, by a covenant, and for a
possession, truly everlasting. The offer of this eternal life is
made in the word, and confirmed by the sacraments, to all that are
under the external administration of the covenant; and the earnest
of it is given to all believers, <scripRef id="Gen.xviii-p15.6" osisRef="Bible:Eph.1.14" parsed="|Eph|1|14|0|0" passage="Eph 1:14">Eph.
i. 14</scripRef>. Canaan is here said to be the land wherein
Abraham was a stranger; and the heavenly Canaan is a land to which
we are strangers, for it does not yet appear what we shall be.</p>
<p class="indent" id="Gen.xviii-p16">III. The token of the covenant, and that is
circumcision, for the sake of which the covenant is itself called
the <i>covenant of circumcision,</i> <scripRef id="Gen.xviii-p16.1" osisRef="Bible:Acts.7.8" parsed="|Acts|7|8|0|0" passage="Ac 7:8">Acts vii. 8</scripRef>. It is here said to be the covenant
which Abraham and his seed must keep, as a copy or counterpart,
<scripRef id="Gen.xviii-p16.2" osisRef="Bible:Gen.17.9-Gen.17.10" parsed="|Gen|17|9|17|10" passage="Ge 17:9,10"><i>v.</i> 9, 10</scripRef>. It is
called a sign and seal (<scripRef id="Gen.xviii-p16.3" osisRef="Bible:Rom.4.11" parsed="|Rom|4|11|0|0" passage="Ro 4:11">Rom. iv.
11</scripRef>), for it was, 1. A confirmation to Abraham and his
seed of those promises which were God's part of the covenant,
assuring them that they should be fulfilled, that in due time
Canaan would be theirs: and the continuance of this ordinance,
after Canaan was theirs, intimates that these promises looked
further to another Canaan, which they must still be in expectation
of. See <scripRef id="Gen.xviii-p16.4" osisRef="Bible:Heb.4.8" parsed="|Heb|4|8|0|0" passage="Heb 4:8">Heb. iv. 8</scripRef>. 2. An
obligation upon Abraham and his seed to that duty which was their
part of the covenant; not only to the duty of accepting the
covenant and consenting to it, and putting away the corruption of
the flesh (which were more immediately and primarily signified by
circumcision), but, in general, to the observance of all God's
commands, as they should at any time hereafter be intimated and
made known to them; for circumcision made men <i>debtors to do the
whole law,</i> <scripRef id="Gen.xviii-p16.5" osisRef="Bible:Gal.5.3" parsed="|Gal|5|3|0|0" passage="Ga 5:3">Gal. v. 3</scripRef>.
Those who will have God to be to them a God must consent and
resolve to be to him a people. Now, (1.) Circumcision was a bloody
ordinance; for all things by the law were purged with blood,
<scripRef id="Gen.xviii-p16.6" osisRef="Bible:Heb.9.22" parsed="|Heb|9|22|0|0" passage="Heb 9:22">Heb. ix. 22</scripRef>. See <scripRef id="Gen.xviii-p16.7" osisRef="Bible:Exod.24.8" parsed="|Exod|24|8|0|0" passage="Ex 24:8">Exod. xxiv. 8</scripRef>. But, the blood of
Christ being shed, all bloody ordinances are now abolished;
circumcision therefore gives way to baptism. (2.) It was peculiar
to the males, though the women were also included in the covenant,
for the man is the head of the woman. In our kingdom, the oath of
allegiance is required only from men. Some think that the blood of
the males only was shed in circumcision because respect was had in
it to Jesus Christ and his blood. (3.) It was the flesh of the
foreskin that was to be cut off, because it is by ordinary
generation that sin is propagated, and with an eye to the promised
seed, who was to come from the loins of Abraham. Christ having not
yet offered himself to us, God would have man to enter into
covenant by the offering of some part of his own body, and no part
could be better spared. It is a secret part of the body; for the
true circumcision is that of the heart: this honour God put upon an
uncomely part, <scripRef id="Gen.xviii-p16.8" osisRef="Bible:1Cor.12.23-1Cor.12.24" parsed="|1Cor|12|23|12|24" passage="1Co 12:23,24">1 Cor. xii. 23,
24</scripRef>. (4.) The ordinance was to be administered to
children when they were eight days old, and not sooner, that they
might gather some strength, to be able to undergo the pain of it,
and that at least one sabbath might pass over them. (5.) The
children of the strangers, of whom the master of the family was the
true domestic owner, were to

<pb id="Gen.xviii-Page_113" n="113"/>

be circumcised
(<scripRef id="Gen.xviii-p16.9" osisRef="Bible:Gen.17.12-Gen.17.13" parsed="|Gen|17|12|17|13" passage="Ge 17:12,13"><i>v.</i> 12, 13</scripRef>),
which looked favourably upon the Gentiles, who should in due time
be brought into the family of Abraham, by faith. See <scripRef id="Gen.xviii-p16.10" osisRef="Bible:Gal.3.14" parsed="|Gal|3|14|0|0" passage="Ga 3:14">Gal. iii. 14</scripRef>. (6.) The religious
observance of this institution was required under a very severe
penalty, <scripRef id="Gen.xviii-p16.11" osisRef="Bible:Gen.17.14" parsed="|Gen|17|14|0|0" passage="Ge 17:14"><i>v.</i> 14</scripRef>. The
contempt of circumcision was a contempt of the covenant; if the
parents did not circumcise their children, it was at their peril,
as in the case of Moses, <scripRef id="Gen.xviii-p16.12" osisRef="Bible:Exod.4.24-Exod.4.25" parsed="|Exod|4|24|4|25" passage="Ex 4:24,25">Exod. iv.
24, 25</scripRef>. With respect to those that were not circumcised
in their infancy, if, when they grew up, they did not themselves
come under this ordinance, God would surely reckon with them. If
they cut not off the flesh of their foreskin, God would cut them
off from their people. It is a dangerous thing to make light of
divine institutions, and to live in the neglect of them.</p>
</div><scripCom id="Gen.xviii-p16.13" osisRef="Bible:Gen.17.15-Gen.17.22" parsed="|Gen|17|15|17|22" passage="Ge 17:15-22" type="Commentary"/><div class="Commentary" id="Bible:Gen.17.15-Gen.17.22">
<p class="passage" id="Gen.xviii-p17">15 And God said unto Abraham, As for Sarai thy
wife, thou shalt not call her name Sarai, but Sarah <i>shall</i>
her name <i>be.</i>   16 And I will bless her, and give thee a
son also of her: yea, I will bless her, and she shall be <i>a
mother</i> of nations; kings of people shall be of her.   17
Then Abraham fell upon his face, and laughed, and said in his
heart, Shall <i>a child</i> be born unto him that is a hundred
years old? and shall Sarah, that is ninety years old, bear?  
18 And Abraham said unto God, O that Ishmael might live before
thee!   19 And God said, Sarah thy wife shall bear thee a son
indeed; and thou shalt call his name Isaac: and I will establish my
covenant with him for an everlasting covenant, <i>and</i> with his
seed after him.   20 And as for Ishmael, I have heard thee:
Behold, I have blessed him, and will make him fruitful, and will
multiply him exceedingly; twelve princes shall he beget, and I will
make him a great nation.   21 But my covenant will I establish
with Isaac, which Sarah shall bear unto thee at this set time in
the next year.   22 And he left off talking with him, and God
went up from Abraham.</p>
<p class="indent" id="Gen.xviii-p18">Here is, I. The promise made to Abraham of
a son by <i>Sarai,</i> that son in whom the promise made to him
should be fulfilled, that he should be the father of many nations;
for <i>she also shall be a mother of nations, and kings of people
shall be of her,</i> <scripRef id="Gen.xviii-p18.1" osisRef="Bible:Gen.17.16" parsed="|Gen|17|16|0|0" passage="Ge 17:16"><i>v.</i>
16</scripRef>. Note, 1. God reveals the purposes of his good-will
to his people by degrees. God had told Abraham long before that he
should have a son, but never till now that he should have a son by
<i>Sarai.</i> 2. The blessing of the Lord makes fruitful, and adds
no sorrow with it, no such sorrow as was in Hagar's case. "I will
bless her with the blessing of fruitfulness, and then thou shalt
have a son of her." 3. Civil government and order are a great
blessing to the church. It is promised, not only that
<i>people,</i> but <i>kings of people,</i> should be of her; not a
headless rout, but a well-modelled well-governed society.</p>
<p class="indent" id="Gen.xviii-p19">II. The ratification of this promise was
the change of <i>Sarai's</i> name into <i>Sarah</i> (<scripRef id="Gen.xviii-p19.1" osisRef="Bible:Gen.17.15" parsed="|Gen|17|15|0|0" passage="Ge 17:15"><i>v.</i> 15</scripRef>), the same letter being
added to her name that was to Abraham's, and for the same reasons.
<i>Sarai</i> signifies <i>my princess,</i> as if her honour were
confined to one family only. <i>Sarah</i> signifies <i>a
princess</i>—namely, of <i>multitudes,</i> or signifying that from
her should come the Messiah the prince, even the prince of the
kings of the earth.</p>
<p class="indent" id="Gen.xviii-p20">III. Abraham's joyful, thankful,
entertainment of this gracious promise, <scripRef id="Gen.xviii-p20.1" osisRef="Bible:Gen.17.17" parsed="|Gen|17|17|0|0" passage="Ge 17:17"><i>v.</i> 17</scripRef>. Upon this occasion he
expressed, 1. Great humility: He <i>fell on his face.</i> Note, The
more honours and favours God confers upon us the lower we should be
in our own eyes, and the more reverent and submissive before God.
2. Great joy: He <i>laughed.</i> It was a laughter of delight, not
of distrust. Note, Even the promises of a holy God, as well as his
performances, are the joys of holy souls; there is the joy of faith
as well as the joy of fruition. Now it was that Abraham rejoiced to
see Christ's day. Now he saw it and was glad (<scripRef id="Gen.xviii-p20.2" osisRef="Bible:John.8.56" parsed="|John|8|56|0|0" passage="Joh 8:56">John viii. 56</scripRef>); for, as he saw heaven in the
promise of Canaan, so he saw Christ in the promise of Isaac. 3.
Great admiration: <i>Shall a child be born to him that is a hundred
years old?</i> He does not here speak of it as at all doubtful (for
we are sure that <i>he staggered not at the promise,</i> <scripRef id="Gen.xviii-p20.3" osisRef="Bible:Rom.4.20" parsed="|Rom|4|20|0|0" passage="Ro 4:20">Rom. iv. 20</scripRef>), but as very wonderful
and that which could not be effected but by the almighty power of
God, and as very <i>kind,</i> and a favour which was the more
affecting and obliging for this, that it was extremely surprising,
<scripRef id="Gen.xviii-p20.4" osisRef="Bible:Ps.126.1-Ps.126.2" parsed="|Ps|126|1|126|2" passage="Ps 126:1,2">Ps. cxxvi. 1, 2</scripRef>.</p>
<p class="indent" id="Gen.xviii-p21">IV. Abraham's prayer for Ishmael: <i>O that
Ishmael might live before thee!</i> <scripRef id="Gen.xviii-p21.1" osisRef="Bible:Gen.17.18" parsed="|Gen|17|18|0|0" passage="Ge 17:18"><i>v.</i> 18</scripRef>. This he speaks, not as desiring
that Ishmael might be preferred before the son he should have by
Sarah; but, dreading lest he should be abandoned and forsaken of
God, he puts up this petition on his behalf. Now that God is
talking with him he thinks he has a very fair opportunity to speak
a good word for Ishmael, and he will not let it slip. Note, 1.
Though we ought not to prescribe to God, yet he gives us leave, in
prayer, to be humbly free with him, and particular in making known
our requests, <scripRef id="Gen.xviii-p21.2" osisRef="Bible:Phil.4.6" parsed="|Phil|4|6|0|0" passage="Php 4:6">Phil. iv. 6</scripRef>.
Whatever is the matter of our care and fear should be spread before
God in prayer. 2. It is the duty of parents to pray for their
children, for all their children, as Job, who

<pb id="Gen.xviii-Page_114" n="114"/>

offered burnt offerings according to the number of
them all, <scripRef id="Gen.xviii-p21.3" osisRef="Bible:Job.1.5" parsed="|Job|1|5|0|0" passage="Job 1:5">Job i. 5</scripRef>. Abraham
would not have it thought that, when God promised him a son by
Sarah, which he so much desired, then his son by Hagar was
forgotten; no, still he bears him upon his heart, and shows a
concern for him. The prospect of further favours must not make us
unmindful of former favours. 3. The great thing we should desire of
God for our children is that they may live before him, that is,
that they may be kept in covenant with him, and may have grace to
walk before him in their uprightness. Spiritual blessings are the
best blessings, and those for which we should be most earnest with
God, both for ourselves and others. Those live well that live
before God.</p>
<p class="indent" id="Gen.xviii-p22">V. God's answer to his prayer; and it is an
answer of peace. Abraham could not say that he sought God's face in
vain.</p>
<p class="indent" id="Gen.xviii-p23">1. Common blessings are secured to Ishmael
(<scripRef id="Gen.xviii-p23.1" osisRef="Bible:Gen.17.20" parsed="|Gen|17|20|0|0" passage="Ge 17:20"><i>v.</i> 20)</scripRef>: <i>As for
Ishmael,</i> whom thou art in so much care about, <i>I have heard
thee;</i> he shall find favour for thy sake; <i>I have blessed
him,</i> that is, I have many blessings in store for him. (1.) His
posterity shall be numerous: <i>I will multiply him
exceedingly,</i> more than his neighbours. This is the fruit of the
blessing, as that, <scripRef id="Gen.xviii-p23.2" osisRef="Bible:Gen.1.28" parsed="|Gen|1|28|0|0" passage="Ge 1:28"><i>ch.</i> i.
28</scripRef>. (2.) They shall be considerable: <i>Twelve princes
shall he beget.</i> We may charitably hope that spiritual blessings
also were bestowed upon him, though the visible church was not
brought out of his loins and the covenant was not lodged in his
family. Note, Great plenty of outward good things is often given to
those children of godly parents who are born after the flesh, for
their parents' sake.</p>
<p class="indent" id="Gen.xviii-p24">2. Covenant blessings are reserved for
Isaac, and appropriated to him, <scripRef id="Gen.xviii-p24.1" osisRef="Bible:Gen.17.19 Bible:Gen.17.21" parsed="|Gen|17|19|0|0;|Gen|17|21|0|0" passage="Ge 17:19,21"><i>v.</i> 19, 21</scripRef>. If Abraham, in his
prayer for Ishmael, meant that he would have the covenant made with
him, and the promised seed to come from him, then God did not
answer him in the letter, but in that which was equivalent, nay,
which was every way better. (1.) God repeats to him the promise of
a son by Sarah: <i>She shall bear thee a son indeed.</i> Note, Even
true believers need to have God's promises doubled and repeated to
them, that they may have strong consolation, <scripRef id="Gen.xviii-p24.2" osisRef="Bible:Heb.6.18" parsed="|Heb|6|18|0|0" passage="Heb 6:18">Heb. vi. 18</scripRef>. Again, Children of the promise
are children indeed. (2.) He names that child—calls him <i>Isaac,
laughter,</i> because Abraham rejoiced in spirit when this son was
promised him. Note, If God's promises be our joy, his mercies
promised shall in due time be our <i>exceeding</i> joy. Christ will
be laughter to those that look for him; those that now rejoice in
hope shall shortly rejoice in having that which they hope for: this
is laughter that is not mad. (3.) He entails the covenant upon that
child: <i>I will establish my covenant with him.</i> Note, God
takes whom he pleases into covenant with himself, according to the
good pleasure of his will. See <scripRef id="Gen.xviii-p24.3" osisRef="Bible:Rom.9.8 Bible:Rom.9.18" parsed="|Rom|9|8|0|0;|Rom|9|18|0|0" passage="Ro 9:8,18">Rom.
ix. 8, 18</scripRef>. Thus was the covenant settled between God and
Abraham, with its several limitations and remainders, and then the
conference ended: <i>God left off talking with him,</i> and the
vision disappeared, <i>God went up from Abraham.</i> Note, Our
communion with God here is broken and interrupted; in heaven it
will be a continual and everlasting feast.</p>
</div><scripCom id="Gen.xviii-p24.4" osisRef="Bible:Gen.17.23-Gen.17.27" parsed="|Gen|17|23|17|27" passage="Ge 17:23-27" type="Commentary"/><div class="Commentary" id="Bible:Gen.17.23-Gen.17.27">
<h4 id="Gen.xviii-p24.5">Circumcision of Abraham,
&amp;c. (<span class="smallcaps" id="Gen.xviii-p24.6">b. c.</span> 1898.)</h4>
<p class="passage" id="Gen.xviii-p25">23 And Abraham took Ishmael his son, and all
that were born in his house, and all that were bought with his
money, every male among the men of Abraham's house; and circumcised
the flesh of their foreskin in the selfsame day, as God had said
unto him.   24 And Abraham <i>was</i> ninety years old and
nine, when he was circumcised in the flesh of his foreskin.  
25 And Ishmael his son <i>was</i> thirteen years old, when he was
circumcised in the flesh of his foreskin.   26 In the selfsame
day was Abraham circumcised, and Ishmael his son.   27 And all
the men of his house, born in the house, and bought with money of
the stranger, were circumcised with him.</p>
<p class="indent" id="Gen.xviii-p26">We have here Abraham's obedience to the law
of circumcision. He himself and all his family were circumcised, so
receiving the token of the covenant and distinguishing themselves
from other families, that had no part nor lot in the matter. 1. It
was an implicit obedience: He did <i>as God had said to him,</i>
and did not ask why or wherefore. God's will was not only a law to
him, but a reason; he did it because God told him. 2. It was a
speedy obedience: <i>In the self-same day,</i> <scripRef id="Gen.xviii-p26.1" osisRef="Bible:Gen.17.23 Bible:Gen.17.26" parsed="|Gen|17|23|0|0;|Gen|17|26|0|0" passage="Ge 17:23,26"><i>v.</i> 23, 26</scripRef>. Sincere obedience is not
dilatory, <scripRef id="Gen.xviii-p26.2" osisRef="Bible:Ps.119.60" parsed="|Ps|119|60|0|0" passage="Ps 119:60">Ps. cxix. 60</scripRef>.
While the command is yet sounding in our ears, and the sense of
duty is fresh, it is good to apply ourselves to it immediately,
lest we deceive ourselves by putting it off to a more convenient
season. 3. It was a universal obedience: He did not circumcise his
family and excuse himself, but set them an example; nor did he take
the comfort of the seal of the covenant to himself only, but
desired that all his might share with him in it. This is a good
example to masters of families; they and their houses must serve
the Lord. Though God's covenant was not established with Ishmael,
yet he was circumcised; for children of believing parents, as such,
have a right to the privileges of the visible church, and the seals
of the covenant, whatever they may prove afterwards. Ishmael is
blessed, and therefore circumcised. 4. Abraham did this though much
might be objected against it. Though circumcision was
painful,—though to grown men it was shameful,—though, while they
were sore and unfit for action,

<pb id="Gen.xviii-Page_115" n="115"/>

their
enemies might take advantage against them, as Simeon and Levi did
against the Shechemites,—though Abraham was ninety-nine years old,
and had been justified and accepted of God long since,—though so
strange a thing done religiously might be turned to his reproach by
the Canaanite and the Perizzite that dwelt then in the land,—yet
God's command was sufficient to answer these and a thousand such
objections: what God requires we must do, not <i>conferring with
flesh and blood.</i></p>
</div></div2>