Genesis 17:9–27

Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society. II. The ratification of this promise was the change of Sarai's name into Sarah (Gen 17:15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess - namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth. III. Abraham's joyful, thankful, entertainment of this gracious promise, Gen 17:17. Upon this occasion he expressed, 1. Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God. 2. Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (Joh 8:56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac. 3. Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Rom 4:20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Psa 126:1, Psa 126:2. IV. Abraham's prayer for Ishmael: O that Ishmael might live before thee! Gen 17:18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note, 1. Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phi 4:6. Whatever is the matter of our care and fear should be spread before God in prayer. 2. It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job 1:5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours. 3. The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God. V. God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain. 1. Common blessings are secured to Ishmael (Gen 17:20): As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. (1.) His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, Gen 1:28. (2.) They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake. 2. Covenant blessings are reserved for Isaac, and appropriated to him, Gen 17:19, Gen 17:21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better. (1.) God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb 6:18. Again, Children of the promise are children indeed. (2.) He names that child - calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad. (3.) He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Rom 9:8, Rom 9:18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.

Thou shalt keep my covenant As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, in order that the memory of them might be more fully recorded, and more highly celebrated; so in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. The pious had previously possessed other ceremonies which confirmed to them the certainty of the grace of God; but now the Lord attests the new covenant with a new kind of symbol. But the reason why He suffered the human race to be without this testimony of his grace, during so many ages, is concealed from us; except that we see it was instituted at the time when he chose a certain nation to himself; which thing itself depends on his secret counsel. Moreover, although it would, perhaps, be more suitable for the purpose of instruction, were we to give a summary of those things which are to be said concerning circumcision; I will yet follow the order of the text, which I think more appropriate to the office of an interpreter. In the first place; since circumcision is called by Moses, the covenant of God, we thence infer that the promise of grace was included in it. For had it been only a mark or token of external profession among men, the name of covenant would be by no means suitable, for a covenant is not otherwise confirmed, than as faith answers to it. And it is common to all sacraments to have the word of God annexed to them, by which he testifies that he is propitious to us, and calls us to the hope of salvation; yea, a sacrament is nothing else than a visible word, or sculpture and image of that grace of God, which the word more fully illustrates. If, then, there is a mutual relation between the word and faith; it follows, that the proposed end and use of sacraments is to help, promote and confirm faith. But they who deny that sacraments are supports to faith, or that they aid the word in strengthening faith, must of necessity expunge the name of covenant; because, either God there offers himself as a Promiser, in mockery and falsely, or else, faith there finds that on which it may support itself, and from which it may confirm its own assurance. And although we must maintain the distinction between the word and the sign; yet let us know, that as soon as the sign itself meets our eyes, the word ought to sound in our ears. Therefore, while, in this place, Abraham is commanded to keep the covenant, God does not enjoin upon him the bare use of the ceremony, but chiefly designs that he should regard the end; and certainly, since the promise is the very soul of the sign, whenever it is torn away from the sign, nothing remains but a lifeless and vain phantom. This is the reason why we say, that sacraments are abolished by the Papists; because, the voice of God having become extinct, nothing remains with them, except the residuum of mute figures. Truly frivolous is their boasts that their magical exorcisms stand in the place of the word. For nothing can be called a covenants but what is perceived by us to be clearly revealed, so that it may edify our faith; these actors, who by gesture alone, or by a confused murmuring, play as on pipes, have nothing like this. We now consider how the covenant is rightly kept; namely, when the word precedes, and we embrace the sign as a testimony and pledge of grace; for as God binds himself to keep the promise given to us; so the consent of faith and of obedience is demanded from us. What follows further on this subject is worthy of notice. Between me and you [407] Whereby we are taught that a sacrament has not respect only to the external confession, but is an intervening pledge between God and the conscience of man. And, therefore, whosoever is not directed to God through the sacraments, profanes their use. But by the figure metonymy, the name of covenant is transferred to circumcision which is so conjoined with the word, that it could not be separated from it.

We have here Abraham's obedience to the law of circumcision. He himself and all his family were circumcised, so receiving the token of the covenant and distinguishing themselves from other families, that had no part nor lot in the matter. 1. It was an implicit obedience: He did as God had said to him, and did not ask why or wherefore. God's will was not only a law to him, but a reason; he did it because God told him. 2. It was a speedy obedience: In the self-same day, Gen 17:23, Gen 17:26. Sincere obedience is not dilatory, Psa 119:60. While the command is yet sounding in our ears, and the sense of duty is fresh, it is good to apply ourselves to it immediately, lest we deceive ourselves by putting it off to a more convenient season. 3. It was a universal obedience: He did not circumcise his family and excuse himself, but set them an example; nor did he take the comfort of the seal of the covenant to himself only, but desired that all his might share with him in it. This is a good example to masters of families; they and their houses must serve the Lord. Though God's covenant was not established with Ishmael, yet he was circumcised; for children of believing parents, as such, have a right to the privileges of the visible church, and the seals of the covenant, whatever they may prove afterwards. Ishmael is blessed, and therefore circumcised. 4. Abraham did this though much might be objected against it. Though circumcision was painful, - though to grown men it was shameful, - though, while they were sore and unfit for action, their enemies might take advantage against them, as Simeon and Levi did against the Shechemites, - though Abraham was ninety-nine years old, and had been justified and accepted of God long since, - though so strange a thing done religiously might be turned to his reproach by the Canaanite and the Perizzite that dwelt then in the land, - yet God's command was sufficient to answer these and a thousand such objection: what God requires we must do, not conferring with flesh and blood.

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

Ye shall circumcise the flesh of your foreskin Very strange and unaccountable would this command at first sight appear. The subject treated of, is the sacred covenant, in which righteousness, salvation, and happiness are promised; whereby the seed of Abraham is distinguished from other nations, in order that it may be holy and blessed; and who can say that it is reasonable for the sign of so great a mystery to consist in circumcision? [408] But as it was necessary for Abraham to become a fool, in order to prove himself obedient to God; so whosoever is wise, will both soberly and reverently receive what God seems to us foolishly to have commanded. And yet we must inquire, whether any analogy is here apparent between the visible sign, and the thing signified. For the signs which God has appointed to assist our infirmity, should be accommodated to the measure of our capacity, or they would be unprofitable. Moreover, it is probable that the Lord commanded circumcision for two reasons; first, to show that whatever is born of man is polluted; then, that salvation would proceed from the blessed seed of Abraham. In the first place, therefore, whatever men have peculiar to themselves, by generation, God has condemned, in the appointment of circumcision; in order that the corruption of nature being manifest, he might induce them to mortify their flesh. Whence also it follows, that circumcision was a sign of repentance. Yet, at the same time, the blessing which was promised in the seed of Abraham, was thereby marked and attested. If then it seem absurd to any one, that the token of a favor so excellent and so singular, was given in that part of the body, let him become ashamed of own salvation, which flowed from the loins of Abraham; but it has pleased God thus to confound the wisdom of the world, that he may the more completely abase the pride of the flesh. And hence we now learn, in the second place, how the reconciliation between God and men, which was exhibited in Christ, was testified by this sign. For which reason it is styled by Paul a seal of the righteousness of faith. (Romans 4:11.) Let it suffice thus briefly to have touched upon the analogy between the thing signified and the sign.

And he that is eight days old shall be circumcised [409] God now prescribes the eighth day for circumcision; whence it appears that this was a part of that discipline, under which he intended to keep his ancient people; for greater liberty is at this day, permitted in the administration of baptism. Some, however maintain that we must not contend earnestly about the number of days, because the Lord spared the children on account of their tenderness, since it was not without danger to inflict a wound upon those who were newly born. For although he might have provided that circumcision should produce no harm or injury; yet there would be no absurdity in saying, that He has respect to their tender age, in order to prove to the Jews his paternal love towards their children. To others this seems to be too frigid; therefore they seek a spiritual mystery in the number of days. They think that the present life is allegorically signified by the seven days; that God commanded infants to be circumcised on the eighth day, in order to show that though we must give attention to the mortification of the flesh during the whole course of our life, it will not be completed till the end. Augustine also thinks that it had reference to the resurrection of Christ; whereby external circumcision was abolished and the truth of the figure was set forth. It is probable and consonant with reason, that the number seven designated the course of the present life. Therefore the eighth day might seem to be fixed upon by the Lord, to prefigure the beginning of a new life. But because such a reason is never given in Scripture, I dare affirm nothing. Wherefore, let it suffice to maintain what is certain and solid; namely, that God, in this symbol, has so represented the destruction of the old man, as yet to show that he restores men to life. He that is born in the house, or bought with money When God commands Abraham to circumcise all whom he has under his power, his special love towards holy Abraham is conspicuous in this, that He embraces his whole family in His grace. We know that formerly slaves were scarcely reckoned among the number of men. But God, out of regard to his servant Abraham, adopts them as his own sons: to this mercy nothing whatever can be added. The pride also of the flesh is cast down; because God, without respect of persons, gathers together both freemen and slaves. But in the person of Abraham, he has prescribed it as a law to all his servants, that they should endeavor to bring all who are subject to them, into the same society of faith with themselves. For every family of the pious ought to be a church. Therefore, it we desire to prove our piety, we must labor that every one of us may have his house ordered in obedience to God. And Abraham is not only commanded to dedicate and to offer unto God those born in his house, but whomsoever he might afterwards obtain.

For an everlasting covenant The meaning of this expression may be twofold: either that God promises that his grace, of which circumcision was a sign and pledge, should be eternal; or that he intended the sign itself to be perpetually observed. Indeed, I have no doubt that this perpetuity ought to be referred to the visible sign. But they who hence infer, that the use of it ought to flourish among the Jews even of the present time, are (in my opinion) deceived. For they swerve from that axiom which we ought to regard as fixed; that since Christ is the end of the law, the perpetuity which is ascribed to the ceremonies of the law, was terminated as soon as Christ appeared. The temple was the perpetual habitation of God, according to that declaration, "This is my rest forever, here will I dwell," (Psalm 132:14.) The Sabbath indicated not a temporal but a perpetual sanctification of the people. Nevertheless, it is not to be denied, that Christ brought them both to an end. In the same way must we also think of circumcision. If the Jews object, that in this manner, the law was violated by Christ; the answer is easy; that the external use of the law was so abrogated, as to establish its truth. For, at length, by the coming of Christ, circumcision was substantially confirmed, so that it should endure forever, and that the covenant which God had before made, should be ratified. Moreover, lest the changing of the visible sign should perplex any one, let that renovation of the world, of which I have spoken, be kept in mind; which renovation -- notwithstanding some interposed variety -- has perpetuated those things which would otherwise have been fading. Therefore, although the use of circumcision has ceased; yet it does not cerise to be an everlasting, or perpetual covenant, if only Christ be regarded as the Mediator; who, though the sign be changed, has confirmed the truth. And that, by the coming of Christ, external circumcision ceased, is plain from the words of Paul; who not only teaches that we are circumcised by the death of Christy spiritually, and not through the carnal sign: but who expressly substitutes baptism for circumcision; (Colossians 2:11;) and truly baptism could not succeed circumcision, without taking it away. Therefore in the next chapter he denies that there is any difference between circumcision and uncircumcision; because, at that time, the thing was indifferent, and of no importance. Whence we refute the error of those, who think that circumcision is still in force among the Jews, as if it were a peculiar symbol of the nation, which never ought to be abrogated. I acknowledge, indeed, that it was permitted to them for a time, until the liberty obtained by Christ should be better known; but though permitted, it by no means retained its original force. For it would be absurd to be initiated into the Church by two different signs; of which the one should testify and affirm that Christ was come, and the other should shadow him forth as absent.

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

As for Sarai thy wife God now promises to Abraham a legitimate seed by Sarai. She had been (as I have said) too precipitate, when she substituted, without any command from God, her handmaid in her own place: Abraham also bad been too pliant in following his, wife, who foolishly and rashly wished to anticipate the design of God; nevertheless, their united fault did not prevent God frown making it known to them that he was about to give them that seed, from the expectation of which, they had, in a manner, cut themselves off. Whence the gratuitous kindness of God shines the more clearly, because, although men impede the course of it by obstacles of their own, it nevertheless comes to them. Moreover, God changes the name of Sarai, in order that he may extend her preeminence far and wide, which in her former name had been more restricted. For the letter y (yod) has the force among the Hebrews of the possessive pronoun: this being now taken away, God designs that Sarah should every where, and without exception, be celebrated as a sovereign and princess. [410] And this is expressed in the context, when God promises that he will give her a son, from whom at length nations and kings should be born. And although at first sight this benediction appears most ample, it is still far richer than it seems to be, in the words here used, as we shall see in a little time.

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

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

Sarah thy wife shall bear thee a son indeed Some take the adverb 'vl (abal,) to mean Truly.' Others, however, more rightly suppose it to be used for increasing the force of the expression. For God rouses the slumbering mind of his servant; as if he would say, The sight of one favor prevents thee from raising thyself higher; and thus it happens that thou dost confine thy thoughts within too narrow limits. Now, therefore, enlarge thy mind, to receive also what I promise concerning Sarah. For the door of hope ought to be sufficiently open to admit the word in its full magnitude.' And I will establish my covenant with him He confines the spiritual covenant to one family, in order that Abraham may hence learn to hope for the blessing before promised; for since he had framed for himself a false hope, not founded on the word of God, it was necessary that this false hope should first be dislodged from his heart, in order that he might now the more fully rely upon the heavenly oracles, and might fix the anchor of his faith, which before had wavered in a fallacious imagination, on the firm truth of God. He calls the covenant everlasting, in the sense which we have previously explained. He then declares that it shall not be bound to one person only, but shall be common to his whole race, that it may, by continual succession, descend to his posterity. Yet it may seem absurd, that God should command Ishmael, whom he deprives of his grace, to be circumcised. I answer; although the Lord constitutes Isaac the firstborn and the head, from whom he intends the covenant of salvation to flow, he still does not entirely exclude Ishmael, but rather, in adopting the whole family of Abraham, joins Ishmael to his brother Isaac as an inferior member, until Ishmael cut himself off from his father's house, and his brother's society. Therefore his circumcision was not useless, until he apostatized from the covenant: for although it was not deposited with him, he might, nevertheless, participate in it, with his brother Isaac. In short, the Lord intends nothing else, by these words, than that Isaac should be the legitimate heir of the promised benediction.

And as for Ishmael. He here more clearly discriminates between the two sons of Abraham. For in promising to the one wealth, dignity, and other things pertaining to the present life, he proves him to be a son according to the flesh. But he makes a special covenant with Isaac, which rises above the world and this frail life: not for the sake of cutting Ishmael off from the hope of eternal life, but in order to teach him that salvation is to be sought from the race of Isaac, where it really dwells. We infers however, from this passage, that the holy fathers were by no means kept down to earth, by the promises of God, but rather were borne upwards to heaven. For God liberally and profusely promises to Ishmael whatever is desirable with respect to this earthly life: and yet He accounts as nothing all the gifts He confers on him, in comparison with the covenant which was to be established in Isaac. It therefore follow, that neither wealth, nor power, nor any other temporal gift, is promised to the sons of the Spirit, but an eternal blessing, which is possessed only by hope, in this world. Therefore, however we may now abound in delights, and in all good things, our happiness is still transient, unless by faith we penetrate into the celestial kingdom of God, where a greater and higher blessing is laid up for us. It is however asked, whether Abraham had respect only to this earthly life when he prayed for his son? For this the Lord seems to intimate, when he declares that he had granted what Abraham asked, and yet only mentions the things we have recorded. But it was not God's design to fulfill the whole wish of Abraham on this point; only he makes it plain that he would have some respect to Ishmael, for whom Abraham had entreated; so as to show that the fathers prayer had not been in vain. For he meant to testify that he embraced Abraham with such love, that, for his sake, he had respect to his whole race, and dignified it with peculiar benefits.

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

And Abraham took Ishmael Moses now commends the obedience of Abraham because he circumcised the whole of his family as he had been commanded. For he must, of necessity, have been entirely devoted to God, since he did not hesitate to inflict upon himself a wound attended with acute pain, and not without danger of life. To this may be added the circumstance of the time; namely, that he does not defer the work to another day, but immediately obeys the Divine mandate. There is, however, no doubt, that he had to contend with various perplexing thoughts. Not to mention innumerable others, this might come into his mind, As for me, who have been so long harassed with many adverse affairs, and tossed about in different exiles, and yet have never swerved from the word of God; if, by this symbol, he would consecrate me to himself as a servant, why has he put me off to extreme old age? What does this mean, that I cannot be saved unless I, with one foot almost in the grave, thus mutilate myself?' But this was an illustrious proof of obedience, that having overcome all difficulties, he quickly, and without delay, followed where God called him. And he gave, in so doing, an example of faith not less excellent; because, unless he had certainly embraced the promises of God, he would by no means have become so prompt to obey. Hence, therefore, arose his great alacrity, because he set the word of God in opposition to the various temptations which might disturb his mind, and draw him in contrary directions. Two things also here are worthy of observation. First, that Abraham was not deterred by the difficulty of the work from yielding to God the duty which he owed him. We know that he had a great multitude in his house, nearly equal to a people. It was scarcely credible that so many men would have suffered themselves to be wounded apparently to be made a laughingstock. Therefore it was justly to be feared, that he would excite a great tumult in his tranquil family; yea, that, by a common impulses the major part of his servants would rise up against him; nevertheless, relying upon the word of God, he strenuously attempts what seemed impossible. We next see, how faithfully his family was instructed; because not only his home-born slaves, but foreigners, and men bought with money, meekly receive the wounds which was both troublesome, and the occasion of shame to carnal sense. It appears then that Abraham diligently took care to have them prepared for due obedience. And since he held them under holy discipline, he received the reward of his own diligences in finding them so tractable in a most arduous affair. So, at this day, God seems to enjoin a thing impossible to be done, when he requires his gospel to be preached every where in the whole world, for the purpose of restoring it from death to life. For we see how great is the obstinacy of nearly all men, and what numerous and powerful methods of resistance Satan employs; so that, in short, all the ways of access to these principles are obstructed. Yet it behoves individuals to do their duty, and not to yield to impediments; and, finally our endeavors and our labors shall by no means fail of that success which is not yet apparent. Footnotes: [400] 'l sdy, (El Shaddai,) a title of Jehovah, apparently of plural form, Gesenius calls it the plural of majesty. It seems chiefly intended to convey the notion of Omnipotence. Some render the words, God all sufficient; but the original root of sdy conveys the notion, rather of overwhelming, than of sustaining power. The word is therefore better rendered, as in our version, Almighty. It corresponds with the Greek pantokrator, and with the Latin Omnipotens. -- Ed [401] ^"Ab aliis omnibus." "De tous autres moyens." "From all other means." -- French Tr [402] ^" Yield yourselves unto God, as those that are alive from the dead and your members as instruments of righteousness unto God." Romans 6:13. -- Ed [403] That is, both the promise of grace, and the command to yield obedience. -- Ed. [404] ^"Ego, ecce pactum meum tecum." "I, behold, my covenant is with thee." [405] ^"Multitudinis gentium." "Of a multitude of nations." [406] ^"Quia continua serie prosequi nolebat Deus, gratiem suam ergo totum semen." So it is, both in the Amsterdam edition, and in that of Hengstenberg; but the word nolebat (was unwilling) seems so contrary to the writer's line of argument, that the French version is followed in the translation, which is, "Pource que Dieu vouloit poursuyure," etc. -- Ed [407] 'Inter me et to' But in the chapter itself it stands, 'Inter me et vos;' as in the English version. -- Ed. [408] ^"Tanti mysterii insigne statui in pudendis partibus." [409] ^"Et filius octo dierum circumcidetur." -- "And a son of eight days shall be circumcised." [410] Sarah shall her name be. Heb., srh, Sarah. Sarai properly signifies "my princess," as if sustaining that relation to a single individual or to a family. The restriction implied in the possessive "my" is now to be done away: her limited pre-eminence is to be unspeakably enlarged. Thus, instead of "my princess," she is henceforth to bear an appellation importing "princess of a multitude," and corresponding with the magnificent promise made to her, ver. 16. -- Bush, Notes on Genesis

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

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

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

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

The blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; and though the visible Church did not descend from his family, yet personally he might, and it is to be hoped did, enjoy its benefits. Next: Genesis Chapter 18

Here is, I. The continuance of the covenant, intimated in three things: - 1. It is established; not to be altered nor revoked. It is fixed, it is ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only (then it would die with him), but with his seed after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and meaning of it. The covenant of grace is everlasting. It is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted with the seal of it to the seed of believers, and the internal administration of it by the Spirit of Christ's seed in every age. II. The contents of the covenant: it is a covenant of promises, exceedingly great and precious promises. Here are two which indeed are all-sufficient: - 1. That God would be their God, Gen 17:7, Gen 17:8. All the privileges of the covenant, all its joys and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: his wisdom theirs, to guide and counsel them; his power theirs, to protect and support them; his goodness theirs, to supply and comfort them. What faithful worshippers can expect from the God they serve believers shall find in God as theirs. This is enough, yet not all. 2. That Canaan should be their everlasting possession, Gen 17:8. God had before promised this land to Abraham and his seed, Gen 15:18. But here, where it is promised for an everlasting possession, surely it must be looked upon as a type of heaven's happiness, that everlasting rest which remains for the people of God, Heb 4:9. This is that better country to which Abraham had an eye, and the grant of which was that which answered to the vast extent and compass of that promise, that God would be to them a God; so that, if God had not prepared and designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham according to the flesh, so heaven is secured to all his spiritual seed, by a covenant, and for a possession, truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers, Eph 1:14. Canaan is here said to be the land wherein Abraham was a stranger; and the heavenly Canaan is a land to which we are strangers, for it does not yet appear what we shall be. III. The token of the covenant, and that is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Act 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, Gen 17:9, Gen 17:10. It is called a sign and seal (Rom 4:11), for it was, 1. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that they should be fulfilled, that in due time Canaan would be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates that these promises looked further to another Canaan, which they must still be in expectation of. See Heb 4:8. 2. An obligation upon Abraham and his seed to that duty which was their port of the covenant; not only to the duty of accepting the covenant and consenting to it, and putting away the corruption of the flesh (which were more immediately and primarily signified by circumcision), but, in general, to the observance of all God's commands, as they should at any time hereafter be intimated and made known to them; for circumcision made men debtors to do the whole law, Gal 5:3. Those who will have God to be to them a God must consent and resolve to be to him a people. Now, (1.) Circumcision was a bloody ordinance; for all things by the law were purged with blood, Heb 9:22. See Exo 24:8. But, the blood of Christ being shed, all bloody ordinances are now abolished; circumcision therefore gives way to baptism. (2.) It was peculiar to the males, though the women 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 heat: this honour God put upon an uncomely part, Co1 12:23, Co1 12:24. (4.) The ordinance was to be administered to children when they were eight days old, and not sooner, that they might gather some strength, to be able to undergo the pain of it, and that at least one sabbath might pass over them. (5.) The children of the strangers, of whom the master of the family was the true domestic owner, were to be circumcised (Gen 17:12, Gen 17:13), which looked favourable upon the Gentiles, who should in due time be brought into the family of Abraham, by faith. See Gal 3:14. (6.) The religious observance of this institution was required under a very severe penalty, Gen 17:14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Exo 4:24, Exo 4:25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them. If they cut not off the flesh of their foreskin, God would cut them off from their people. It is a dangerous thing to make light of divine institutions, and to live in the neglect of them.

[301] Gen. xvii. 10. Circumcision signified or represented that mortification or the denying of our lusts, that is the condition of obtaining the blessings of the covenant. Totally denying any lust, is represented in Scripture by cutting off. Thus, cutting off a right hand, or right foot, is put for the denying of some very dear lust; so cutting off the flesh of a member so prone to violent lust, signifies a total denying of our lusts. A main reason why lust, or our natural corruption, is represented by the instrument of generation, is because we have all our natural corruption or lust by generation, i. e. by being the natural offspring of the corrupt parents of mankind. Therefore when God would signify that our original or natural corruption should be mortified, he appoints that the flesh of the part specified should be cut off. Another reason why the seal of the covenant that God made with Abraham was appointed to be affixed to this part of the body, seems to be that God made this covenant not only with Abraham and for him, but him and his seed. It mainly respected his seed, as abundantly appears by the tenor of the words, in which the covenant was revealed from time to time; and therefore the seal was to be affixed to that part of the body whence came his seed. The covenant was made not with a man, but with a race of men ordinarily to be continued by natural generation; and therefore the sign of the covenant was a sign affixed to the instrument of generation. The sign was a purgation of the member of the body, by which offspring was procured, and was to be a sign of the purification of the offspring. God seeks a godly seed, and children that are holy.

Corol. Hence we learn that seeing the Gentiles now in the days of the gospel are admitted to the seal of Abraham as the Jews were, and are admitted to an interest in Abraham’s covenant, and to the blessing of Abraham, so that Abraham is become the father now, not of one nation, but of many nations in the way of that covenant, as the apostle Paul abundantly teaches; then the posterity of Christians by natural generation are now God’s people, and are a holy seed by Abraham’s covenant, as the Israelites were of old. There are but two ways in which persons can become of Abraham’s covenant, race, or generation: one is by generation by the natural instruments of generation, to which the seal of the covenant was affixed, and so continued from the root to the branches; the other is by ingrafting a new branch into that stock, that shall after ingrafting grow and bring forth branches, and bear fruit upon that stock, as the other branches did that were cut off to make room for them. In this way now many nations or generations are of Abraham’s race, instead of one nation or family.

And God said unto Abraham, thou shalt keep my covenant therefore,.... Observe the sign or token of it, circumcision, in the manner after related: thou, and thy seed after thee, in their generations; in successive ages until the Messiah come, the end of the law for righteousness.

This is my covenant,.... The token of it, for the promise itself was given before, which is more properly the covenant; circumcision is so called in an improper sense, being only the sign of it: which ye shall keep between me and you, and thy seed after thee; which was to be observed by Abraham, and the males in his house then with him, as Ishmael, and those that were born in his house, or bought with his money, and by his posterity in succeeding ages, and it is what follows: every man child among you shall be circumcised; this was the first institution of circumcision, and it was an institution of God, and not of man. Indeed Herodotus says (m), that"the Colchi, Egyptians, and Ethiopians only of all men circumcised from the beginning; and the Phoenicians and Syrians, which are in Palestine, learnt it of the Egyptians, as they themselves confess.''So Diodorus Siculus (n) speaks of circumcision as an Egyptian rite, and says there are some who make the nation of the Colchi, and of the Jews, to come from the Egyptians: hence he observes, that with these nations there is an ancient tradition to circumcise their newborn infants, which rite was derived from the Egyptians: but as the original of the Jewish nation is mistaken, so likewise the original this rite. And they may as well be thought to be mistaken in the one as in the other. Those in Palestine that were circumcised were the Jews only, as Josephus (o) observes; but they did not learn this rite from the Egyptians, nor do they ever confess it, but on the contrary suggest, that the Egyptians learnt it from them in the times of Joseph; for their principal lexicographer says (p), the Egyptians were circumcised in the times of Joseph, and when Joseph died they drew over the foreskin of the flesh. The Colchi indeed, who were a colony of the Egyptians, might learn it from them; and so the Ethiopians, who were their neighbours likewise, and agreed with them in many things. Artapanus (q), an Heathen writer, says, indeed, that the Ethiopians, though enemies, had such a regard for Moses, that they learned from him the rite of circumcision; and not only they, but all the priests, that is, in Egypt; and indeed the Egyptian priests only, and not the people, were circumcised. It is not very difficult to account for it, how other nations besides the Jews should receive circumcision, which was first enjoined Abraham and his seed; the Ishmaelites had it from Ishmael the son of Abraham; from them the old Arabs; from the Arabs, the Saracens; and from the Saracens, the Turks to this day: other Arabian nations, as the Midianites, and others, had it from the sons of Abraham by Keturah; and perhaps the Egyptians and Ethiopians from them, if the former had it not from the Israelites; and the Edomites had it from Edom or Esau, the son of Isaac, the son of Abraham; so that all originally had it from Abraham, and he by a divine command. It is not so much to be wondered at, that Herodotus and Diodorus Siculus, men either imposed upon by the Egyptian priests, as the former, or wrote in favour of that nation, as the latter, and wholly ignorant of divine revelation, should assert what they have done; but that Christian writers, who have the advantage of divine revelation, and have read the history of the Bible, such as Marsham, Spencer, and Le Clerc, should incline to the same sentiment, is amazing; and especially when our blessed Lord has expressly said in John 7:22, that circumcision is "of the fathers", Abraham, Isaac, and Jacob, first given to them, and practised by them. Even Theodotus (s), an Heathen writer, agrees with this sacred testimony of Moses, when speaking of the circumcision of Shechem, in the times of Jacob, he traces this rite to its original, and observes, that when Abraham was brought out of his own country, he was ordered "from heaven" to circumcise every man in his house. It may indeed seem strange how it should obtain in the islands of the West Indies, as in Jucatana, Sancta Crux, and others, where the Spaniards found in the beginning of the sixteenth century those isles inhabited by idolaters, who were circumcised (t). (m) Euterpe sive, l. 2. c. 104. (n) Bibliothec. l. 4. p. 24. & l. 3. p. 165. (o) Contr Apion. l. 1. c. 22. (p) Raal Aruch in Rad. fol. 91. 1.((q) Apud Euseb. Evangel Praepar. l. 9. c. 27. p. 433. (s) Apud Euseb. ut supra, (Evangel Praepar. l. 9.) c. 22. p. 428. (t) Vid. P. Martyr. Decad. 3. lib. 10. & de Insul. Ind. Occident.

And ye shall circumcise the flesh of your foreskin,.... Or "the foreskin of your flesh" (u); by an hypallage (v), the manner in which this was performed may be seen in the Jewish writers (w), as well as the cure of the wound made, is particularly described by Leo Modena (x), and which when performed, they used to provide a dish full of sand to put the foreskin into; which was done, as Buxtorf (y) relates, to show that their seed should be as the sand of the sea, and to call to mind what Balaam said of them, Numbers 23:10; and with respect to the old serpent that deceived man, whose food is the dust of the earth, Genesis 3:14, the instrument with which this operation was performed, according to the Jewish canons, was as follows (z),"they may circumcise with anything, with a flint, or with glass, and with anything that cuts, excepting with a cane or reed, because of danger; but it is best to circumcise with an iron instrument, either with a knife or a razor; all Israelites use a knife.''The persons who might perform it, according to their rules, are these;"all are fit to circumcise (says Maimonides (a)), even an uncircumcised person, and a servant, and a woman, and a little one may circumcise where there is no man, but a Gentile may not circumcise at all; and if he does circumcise, there is no need to repeat it, and to circumcise a second time.''It is a little differently expressed by another (b) writer of theirs,"all are fit to circumcise, even a servant, a woman, and a little one, and an uncircumcised Israelite, whose brethren died through circumcision; but it there is an Israelite grown, and knows how to circumcise, he is to be preferred before them all; (some say a woman may not circumcise;) but an idolater, though he is circumcised, may not circumcise at all; but if he does, there is no need to repeat it, and to circumcise else a second time:" and it shall be a token of the covenant betwixt me and you: of the promise of God to Abraham, that he should be the father of many nations. The apostle explains it, Romans 4:11; to be a seal, or what gave assurance to Abraham, or was a sure token to him, that righteousness would be wrought out by Christ, by his obedience, and the shedding of his blood, which is received by faith; and that this was imputed to him while he was uncircumcised, Genesis 15:6; and that this also would "be in the uncircumcision", or uncircumcised Gentiles that should believe as he did, and be imputed to them, as to him, and so he would appear to be the father of them all. Moreover, this was a sign or token of that part of the promise or covenant, which gave to his seed the land of Canaan: this was a seal of the lease of that land, which was made while Abraham was in it, and which the Israelites were obliged to submit to, upon entrance into it in Joshua's time, as a token of it; and which they were to observe while in it until the Messiah's coming, and by which they were distinguished from other nations, and kept a distinct nation, that it might appear he came of them: and to use the words of Tacitus (c), this rite was instituted "ut diversitate noscantur", that they might be distinguished and known from others; it was typical of Christ, the end of it, who submitted to it, that it might appear he was really man, a son of Abraham, and a minister of the circumcision, and was made under the law, and so laid under obligation to fulfil it; and that he was to satisfy for the sins of men by the effusion of his blood, and endure pains and sufferings, signified thereby: it was also an emblem of spiritual circumcision, or circumcision of the heart, which ties in the putting off the body of sin, in renouncing man's own righteousness, and in his being by the grace of God, and blood of Christ, cleansed from the impurity of his nature, propagated by carnal generation, in which the member circumcised has a principal concern. (u) "praeputium carnis vestrae", Drusius, Piscator. (v) According to E. W. Bullinger, "hypallage" "relates to an interchange of construction whereby an adjective or other word, which `logically' belongs to one connection, is grammatically united with another, so that what is said or attributed to one things ought to be said or attributed to another". (w) Maimon. Hilchot Milah, c. 2. sect 2. Schulchan Aruch, par. 2. Jore Dea Hilchot Milah, c. 264. sect. 3.((x) History of the present Jews, part 4. c. 8. p. 206. (y) Synagog. Jud. c. 4. p. 104, 105. (z) Maimon. ib. c. 2. sect. 1. Schulchan Aruch, ib. sect. 2.((a) Maimon. ib. Schulchan Aruch, ib. sect. l. (b) Schulchan Aruch, ib sect 1.((c) Hist. l. 5. c. 5.

And he that is eight days old shall be circumcised among you,.... A son or infant of eight days old; it might not be circumcised before, but for some reasons might be deferred longer. The reasons why this rite was ordered to be performed in infancy, according to Maimonides (d), were, because if it had been deferred to riper age it might have been neglected, and never performed; and because at such an age the pain is not so sensibly felt, by reason of the tenderness of the skin, and the weakness of the imagination; as also because the affections of parents are not then so strong as they are when one year, and especially three or four years old; and particularly it was ordered on the eighth day, because all animals, as soon as born, on account of their great humidity, are very weak, and scarce any other than they were in their mother's womb, until the end of seven days, after which they begin to be reckoned among those that perceive the air of this world; and so he remarks the same is to be observed in beasts, that seven days they were to be with their dam, Exodus 22:30. According to the Jewish canon (e),"an infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve (f);) according to the usual custom on the eighth; if he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the sabbath, he is circumcised on the tenth; if on a festival day, after the sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.''Which sickness they interpret not of sore eyes, and the like, but of an ague or fever; and when a child on the eighth day is red or yellow, or a woman has lost her children through circumcision, two or three one after another, then it is deferred; and they reckon seven days from a child's recovery from sickness, and then circumcise it (g); but circumcision on the eighth day was always reckoned most valid and authentic, and according to rule; see Gill on Philippians 3:5; and the Jews were careful to do it on the eighth day as soon as they could, though only when and while it was day. Their canon or rule runs thus (h),"they do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:''for they observe (i), it is said on the eighth day, Leviticus 12:3; the day, and not the night. And this was to be done to every man child in your generations; in all succeeding ages until the Messiah came, the end of the law; and when the lease of the land of Canaan, of which this was a seal, would be out; and when the righteousness of faith, it was also a seal of, would come upon the uncircumcised Gentiles: he that is born in the house, or bought with money of any stranger, which is not of thy seed; concerning which Maimonides (k) gives these rules,"a servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.''No man was to be forced to embrace the true religion, or obliged against his will to submit to its ordinances. (d) Moreh Nevochim, par. 3. c. 49. p. 506. (e) Misn. Sabbat, c. 19. sect. 5. (f) Misn. Eracin, c. 2. sect. 2.((g) Maimon. Hilchot Milah, c. 1. sect. 16, 17, 18. Schulchan Aruch, ib. c. 262. sect. 2. 263. sect. 1, 2.((h) Schulchan Aruch, c. 262. sect. 1.((i) Maimon. Hilchot Milah, c. 1. sect. 8. (k) Ibid sect 3, 6.

He that is born in thine house, and he that is bought with thy money, must needs be circumcised,.... Or "in circumcising shall be circumcised" (l), shall certainly be circumcised; this is repeated to denote the necessity of it, and what care should be taken that this be done, because there was to be no uncircumcised male among them, Genesis 17:10; nor any conversation and communion to be had among them, especially in a religious way. And my covenant shall be in your flesh for an everlasting covenant; circumcision was to be seen in their flesh, and no methods were to be taken to draw over the foreskin again, but it was to continue as long as they lived; and so in their posterity, in all succeeding ages, as a sign of the covenant and promise which should remain until the Messiah's coming. (l) "circumcidendo circumcidetur", Pagninus, Montanus &c.

And the uncircumcised man child, whose flesh of his foreskin is not circumcised,.... Whose circumcision was neglected by his father, or by his mother, or by the civil magistrate, or by himself; for each of these, according to the Jewish canons, were obliged to see this performed;"the commandment lies upon a father to circumcise his son, and upon a master to circumcise his servants born in his house, or bought with money (m):''and it is elsewhere said (n),"if a father does not circumcise his son, the sanhedrim are bound to circumcise him; and if they do not circumcise him, he is obliged when he is grown up to circumcise himself; and if he does not circumcise himself, he is guilty of cutting off,''as it here follows: that soul shall be cut off from his people; which Jarchi interprets of his being childless, and dying before his time; and which, according to some in Aben Ezra, is, when a man dies before he is fifty two years of age; and some erroneous persons, as the same writer calls them, thought that if a child died, and was not circumcised, it had no part in the world to come. The simplest and plainest meaning of the phrase seems to be, that such should be cut off, and deprived of all civil and religious privileges with the Israelites in the land of Canaan, and be reckoned as Heathens. Concerning this matter, Maimonides (o) thus writes;"a father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the sanhedrim are commanded to circumcise a son or a servant in its time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he maketh the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;''and so, according to him, this must respect his punishment after death in another world: he hath broken my covenant; made it null and void, neglecting the token of it, circumcision. (m) Maimon. ut supra, (Hilchot Milah) c. 1. sect. 1.((n) Schulchan Aruch, ib. c. 361. sect. 1.((o) Maimon. Hilchot. Milah, c. 1. sect. 1, 2.

And God said unto Abraham,.... After he had changed his name, and given him the covenant of circumcision: as for Sarai thy wife, thou shalt not call her name Sarai, but Sarah her name shall be; her former name Sarai signifies "my princess", or rather "princesses", being to him in the room of many, and better than ten thousand; yet only a princess to him, and in his family, being sole mistress there: but Sarah signifies, as Jarchi observes, "princess" absolutely, because she was princess over all the princes and people that should come of her, as well as be the mother and princess of all female believers, who are called her daughters, 1 Peter 3:6.

And I will bless her,.... The Targum of Jonathan adds, "in her body", with fruitfulness, who before was barren, and in her soul with spiritual blessings, and in both with the blessing of eternal life: and give thee a son also of her; as he had given him one of Hagar: God had before promised Abraham a son that should be his heir, but he had not till now told him that he should be born of Sarah his wife: yea, I will bless her; which is repeated for the confirmation of it, and for the greater strengthening Abraham's faith in it: and she shall be a mother of nations; of the twelve tribes of Israel; of the two nations of Israel and Judah: kings of people shall be of her; as David, Solomon, and others, and especially the King Messiah.

Then Abraham fell upon his face,.... In reverence of the divine Being, and as amazed at what was told him: and laughed; not through distrust and diffidence of the promise, as Sarah did, for he staggered not at that through unbelief, but for joy at such good news; and so Onkelos renders it, "and he rejoiced", with the joy of faith; it may be our Lord refers to this in John 8:56; he saw Christ in the promise of Isaac, and rejoiced that he should spring from his seed: the Targums of Jonathan and Jerusalem paraphrase it, "and he wondered"; he was amazed at the grace of God that gave him such a promise, and he was astonished at the power of God that must be exerted in the fulfilment of it: and therefore it follows: and said in his heart; within himself, without expressing anything as to be heard and understood by any creature; but the omniscient God knew what he said, and the language of it, whether of unbelief or not: shall a child be born unto him that is an hundred years old? not that he was now a full an hundred years old, he was ninety nine, and going in his hundredth year; but then he would be, as he was, an hundred years old when this child was born to him, Genesis 21:5. It had been no unusual thing for a child to be born to a man when an hundred, and even many hundred years old, but it was so in Abraham's time; though indeed after this we read that Abraham himself had six sons by Keturah, when, his natural strength was afresh invigorated, and his youth was renewed like the eagle's; and besides Abraham said this, not so much with respect to himself, though his age was a circumstance that served to heighten the wonder, as with respect to Sarah, and the circumstances in which she was, who was to bear this son to him: and shall Sarah, that is ninety years old, bear? and with whom it had ceased to be after the manner of women, which made it more difficult of belief how it could be. Some think that Abraham said this, as somewhat doubting of it, until he was more strongly assured by the Lord that so it would be indeed, as is expressed in Genesis 17:19; but meeting with no reproof for what he said and did, as Sarah, it seems to show the contrary.

And Abraham said unto God,.... Being told he should have a son by Sarah, that should be his heir, he is concerned for Ishmael what would become of him; and who, being grown up, had doubtless a large share in his affections, and it is highly probable he began to think he was the promised seed, since he had lived to such an age, and had no other son, and Sarah was past bearing children: but now perceiving it would be otherwise, he puts up a petition for Ishmael, whom he did not neglect upon the promise of another, and to show his love to him, and regard for his welfare: O that Ishmael might live before thee; he prays that his life might be preserved, and that it might be spent in the fear, worship, and service of God; so the Targum of Jonathan,"O that Ishmael might live and worship before thee,''and to the same sense Jarchi also; that he might enjoy the favour of God, his gracious presence and communion with him; that he might live a holy spiritual life here, acceptable and well pleasing to God, and possess eternal life hereafter: for we must take this prayer in as large a sense as we can suppose the heart of a father to be drawn forth in it for the good of his child; though it may greatly respect his sharing with the promised son in his blessings, and particularly regards the propagation of his offspring, or his living in his posterity at least; this was what the Lord took notice of, and answered him in.

And God said, Sarah thy wife shall bear thee a son indeed,.... This is repeated for the confirmation of it, and thus expressed to remove all doubt about it, if any there were, that hung upon Abraham's mind; as well as to let him know that the promise of a son by Sarah was not to be superseded by his prayer for Ishmael, for whom he might have a greater flow of natural affection than for his unborn son, in whom his seed should be called: and thou shall call his name Isaac; which signifies "laughter"; and which name was given him from the laughter of Abraham at the promise of him, and not from the laughter of Sarah, which as yet was not; wherefore Josephus (p) is wrong when he suggests, that Isaac had this name from Sarah's laughing at God's saying, that she should bear a son: though his birth was matter of laughter and joy to both, as it was to all good people that heard of it, Genesis 21:8. So Polyhistor (q) from Melo, an Heathen writer, speaking of Abraham, says, that of his married or lawful wife one son was born to him, whose name in Greek is "Gelos", that is, laughter. Isaac is one of those the Jews (r) observe had his name given him before he was born; see Gill on Genesis 16:11, and I will establish my covenant with him, for an everlasting covenant, and with his seed after him; the covenant of circumcision just made with Abraham, the promise of the land of Canaan to him and his posterity, and of the Messiah that should spring from him, until whose coming this covenant would continue, and therefore called everlasting. (p) Antiqu. l. 1. c. 12. sect. 2.((q) Apud Euseb. Evangel. Praepar. l. 9. c. 19. p. 421. (r) Pirke Eliezer, c. 32. Shalshalet Hakabala, fol. 2. 1.

And as for Ishmael, I have heard thee, &c. Took notice of his prayer for him, and accepted of and would answer him, and did, as follows: behold, I have blessed him; determined in his mind to bless him, promised to bless him, Genesis 16:10; had blessings laid up and in reserve for him: and will make him fruitful, and will multiply him exceedingly; as he did, many of the Arabian nations, the Hagarenes, Saracens, and Turks, all springing from him: twelve princes shall he beget; whose names are given, Genesis 25:13; and their number there exactly agrees with this prophecy. Melo (s), the Heathen writer above mentioned, says, that Abraham, of his other wife, the Egyptian servant (that is, Hagar), begat twelve sons, which he mistakes for twelve sons of Ishmael, his son by Hagar; and, adds he, these going into Arabia, divided the country among them, and were the first that reigned over the inhabitants of it; hence down to our times the kings of the Arabians have twelve names like to those. So the Saracens were divided into twelve tribes, of which there were so many "phylarchi", or governors; and the Turks also are divided into the same number of tribes (t). And I will make him a great nation; as the nation of the Turks especially is; and the Turkish empire is frequently called in Jewish writings the kingdom of Ishmael, as the Arabic language is called the Ishmaelitish language. (s) Apud. Euseb. ut supra. (Evangel. Praepar. l. 9. c. 19. p. 421.) (t) Vid. Vales. Not. in Ammian. Marcellin. l. 24. p. 283.

But my covenant will one establish with Isaac,.... The covenant of circumcision; for though Ishmael was circumcised, and his posterity practised that rite, yet it was not enjoined them of God; nor was it to them, or served the same purpose as to the Israelites; and particularly the promise of the land of Canaan, made in that covenant, belonged only to the posterity of Isaac, and to those only in the line of Jacob, and especially that of the Messiah springing from him, which circumcision had a respect unto: whom Sarah shall bear unto thee, at this set time, in the next year: that is, at the end of nine months, which is the set time a woman goes with child.

And he left off talking; with him,.... After he had finished all he had to say to him at this time. It was great condescension in the divine Being to talk with a creature; it was wonderful grace and kindness to make such promises to him, as he did, and indulge him with answers of prayer and communion with him; but the highest enjoyments of God here are not lasting; uninterrupted communion with him is reserved for another world: and God went up from Abraham; from the earth, where he had been with Abraham, and ascended above him up to heaven, in a visible, and very likely in an human form, in which he descended: the Targums of Onkelos and Jonathan paraphrase it, "the glory of the Lord", the glorious Shechinah, the Lord of life and glory.

And Abraham took Ishmael his son,.... To circumcise him; he took his son first, to set an example to his servants, and that they might the more readily comply when they saw that Abraham's son, and at that time his only son, was circumcised before their eyes: and all that were born in his house; which were three hundred and eighteen when he rescued Lot from the kings, Genesis 14:14; and perhaps they might be now increased: and all that were bought with his money; how many those were, it is not easy to say, no doubt they were many: every male among the men of Abraham's house; whether children or servants, and those little or grown up: and circumcised the flesh of their foreskin, in the selfsame day, as God had said unto him; he performed this operation in the manner God directed him, the same day he spoke to him of it; he was not disobedient, nor dilatory to obey the command of God, but at once complied with it, not consulting flesh and blood, not regarding the pain he and his should endure, or the shame or danger they should be exposed unto through the Heathens about them; but trusting in God, and committing himself to him, and having his fear before his eyes, he hesitated not, but cheerfully did the will of God. In doing this work he might have some assistance: it is highly probable he began it himself, and circumcised several; and having taught some of his servants how to perform it according to the divine prescription, they might assist him in going through with it.

And Abraham was ninety years old and nine,.... See Genesis 17:1. This circumstance of his age is observed the more to commend his faith and obedience, that though he was an old man, he did not consider his age, or make that an objection; that he was unable to bear the pain, or it would be shameful for a man of his years to be uncovered before his servants: when he was circumcised in the flesh of his foreskin; who circumcised him is not said, very probably Eliezer his head servant: the Jews, who affect to know everything, say (u), that he sent for Shem, the son of Noah, who circumcised him and his son Ishmael; but it is most likely that Ishmael was circumcised by Abraham himself, as seems from Genesis 17:23; and Abraham might circumcise himself, as Ben Melech thinks. (u) Pirke Eliezer, c. 29.

And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. Hence the Arabians, as Josephus (w) relates, circumcise their children when at thirteen years of age, because Ishmael, the founder of their nation, was circumcised at that age; and Origen (x) asserts the same; and with which agrees what an Arabic writer says (y) of the Arabians before Mahomet, that they used to circumcise at a certain age, between the tenth and fifteenth years of their age. So Rauwolff says (z), there are some, chiefly among the Arabians, that imitate their patriarch Ishmael. As for the Mahometans, though they circumcise, they do not always do it in the thirteenth year, as some write; for it is performed by them sometimes in the thirteenth, fourteenth, fifteenth, or sixteenth, and sometimes in the sixth or seventh year (a). The Egyptians, according to Ambrose (b), circumcised their children at fourteen years of age, which comes pretty near to the time of the Ishmaelites or Arabs, from whom they might receive circumcision, if not of the Israelites, as before observed. A certain traveller says (c), the modern Egyptians, as the rest of the Mahometans, are not circumcised until the thirteenth year. The Africans circumcise on the seventh day, which comes nearer to the Jews (d). (w) Antiqu. l. 1. c. 12. sect. 2.((x) Philocalia, c. 23. p. 77. (y) Ebnol Athir apud Pocock. Specimen Arab. Hist. p. 319. (z) Travels, part 1. ch. 7. p. 59. by Ray. (a) Vid. Reland. de Relig. Mohammed. p. 75. (b) De Abraham, l. 2. c. 11. p. 266. (c) Baumgarten. Peregrin. l. 1. c. 16. (d) Leo. African. Descriptio Africae, l. 3. p. 33.

In the selfsame day was Abraham circumcised, and Ishmael his son. This is repeated, that it might be taken notice of that both were circumcised according to the command of God, and on the very day in which it was given. Jarchi observes, it was in the day, and not in the night; which shows, says he, he was not afraid of the Heathen, and of mockers; and that his enemies, and the men of that generation, might not say, if we had seen him, we would not have suffered him to be circumcised, and keep the commandment of God: and some of the Jewish writers (e) fable, that he was circumcised on the day afterwards appointed by Moses for the day of atonement, and that in the place where he was circumcised the altar was built; but all this is without any foundation. This affair was transacted, according to Bishop Usher (f), A. M. 2107, and before Christ 1897. (e) Pirke Eliezer, ut supra. (c. 29.) (f) Annales Ver. Test. p. 8.

And all the men of his house,.... All the males, whether children or adult: born in the house, or bought with money of the stranger, were circumcised with him; by their will, and with their consent; not forced to it, as Aben Ezra rightly observes; and these being before trained up by him in religious exercises, were more easily prevailed upon by him to follow his example; this also is repeated, that it might be served, and be an example to follow in after generations.