Genesis Chapter 17

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393. GENESIS - Chapter Seventeen

"But My covenant will I establish with Isaac"

PROMISE OF ISAAC: THE SEED OF THE COVENANT

Genesis 17:1-18:15

In this important section of Genesis, we have recorded a change of name for Abram. From henceforth he is to be called Abraham. At the same time, God also revealed Himself under a new name, and gave Abraham the sign of circumcision as the token of the Covenant. Further, the patriarch was told that the heir of this covenant was to be a son born to Sarai; and her name, too, was changed to Sarah. In the light of this information, Abraham immediately arranged that all the males of his household be circumcised. Later, he entertained three angels who, to the unbelief of Sarah, predicted that she would bear a son.

Abram's Name Changed to Abraham — Vv. 1-8.

God reveals Himself by a new name, and also proclaims a change in the name of Abram. In the Hebrew, this merely involves the addition of a single letter: the Hebrew letter "He," the fifth letter in the Hebrew alphabet—five being the number of grace.

VERSE 1

"And when Abram was ninety years old and nine" — In the mystical symbolism of numbers, ninety-nine suggests incompleteness such as was brought to an end by the birth of Isaac. From the literal viewpoint, it reveals the long wait imposed upon Abram, and implies the faith and patience he was compelled to display in consequence. Twenty-four years had passed since he entered the Land (cp. with Gen. 12:4), without, as yet, any tangible evidence of the confirmation of the Covenant.

"Yahweh appeared to Abram" — This is Moses' statement. In fact, Abram did not know God by that name (Exod. 6:3). Yahweh signifies He Who Will Be, and proclaims His purpose to reveal Himself in certain of Adam's race. His "appearance" was evidently a theophany manifested through an angel who displayed the glory of the Father as in Exod. 23:20-21. Notice that in v. 6, Moses declared that it was God, Elohim, who spake with Abram.

"And said unto him, I am the Almighty God" — This is the first usage of this Name, which, however, frequently occurs throughout the Word. In Exod. 6:3, Moses states that this was the Name by which Deity particularly revealed Himself to Abraham (see Gen. 28:3; 35:11). As we have stated earlier in relation to the Name and Titles of Deity, it is important to consider the circumstances in which a particular name or title is first given, as well as the meaning. In this place the Hebrew is El Shaddai, which Bro. Thomas renders as The Strength of the Destroyers. El signifies strength or power. "Whenever the term El passed before the mind of the Israelite, the idea of might and power stood out in bold relief (Phanerosis). The word Shaddai, according to Dr. Strong, is from the root shadad, to be burly, powerful,         and by implication, to ravage. It is rendered destroyer (Job 15:21), spoiler (Jer. 6:26; 15:8; 51:48, 53,56). It is a plural word, so that the title suggests the idea of Divine (El) judgments manifested through the Elohim. It was El Shaddai who plunged Sodom into the abyss, and whose mighty power, therefore, is to be feared. Developed from this root, the title signifies The Strength of the Destroyers. Others derive the plural Shaddai from the singular form shad which is "invariably used in Scripture for a woman's breast" (Schofield). It is translated in the A.V. by three words: "breast (18 times), "pap", "teat".

Applied to El this word becomes a graphic metaphor for God as the Nourisher of His people, as well as the Destroyer of their enemies. Yahweh is both a sun (to destroy) and a shield (to protect); He is the Giver of every good and perfect gift (Psa. 84:11; James 1:17), and the Avenger of His people.

El Shaddai, therefore, can signify either The Strength of the Destroyers, or The Strength of the Nourishers. The Name proclaims that Yahweh is both a Destroyer of evil, and a Nourisher of good. Paul declared: "Behold the goodness and severity of God" (Rom. 11:22). The Name is expressive of both principles.

Consider the significance of this Name in this its first use. Abram, after long testing, had come to the realisation that the son of promise could not come from his strength (see Gen. 17:1,2). It was at that moment of long deferred hope, of old age, and of unfulfilled expectation, that Yahweh appeared, as the Nourisher of His people and the Destroyer of their enemies, with a message of hope (vv. 4-8), and of warning (v. 14). He would save, or He would destroy, according as they responded to His will. Now trace its use throughout the Scriptures. Notice that Isaac blessed Jacob in his search for a bride in this Name (Gen. 28:3); that Jacob blessed Joseph in this Name, seeking the nourishment that the Shaddai can provide (Gen. 49:25-26). Naomi saw in the punishment she received from the Shaddai, the discipline of a Parent-Power (Ruth 1:20-21) so that Yahweh proved to be to her both Destroyer and Nourisher.

Notice that of the 48 occurrences of the Name in the O.T., 31 are found in the Book of Job the book of chastening and of tender love, which, in the discipline and care that it records of Yahweh, is illustrative of the twofold significance of this title (see also James 5:10-11; Heb. 12:5-12). The proclamation of this Name teaches us that we can expect both discipline and help from Yahweh; that He will nourish us, but also punish us if we need it. It proclaims that He does not look on unmindful at oppression, but will extend Himself to protect His own, and at the same time, will defend them against their enemies. That was the lesson Abraham learned, as he received the benefits of a glorious everlasting promise; whereas Sodom was punished with everlasting destruction.

As The Strength of the Destroyers,

Yahweh says, "Vengeance is Mine, I will repay" (Rom. 12:19); as The Strength of the Nourishers He says, "I will never leave thee, nor forsake thee" (Heb. 13:5-6). 

"Walk before Me" —  In view of My character revealed in this Name,walk with Me always in view. Walk is expressive of conduct or behaviour. To walk before God is to act as though we are constantly in His presence; as though He is present to our view, and we are in His. If we always keep this command in view, how circumspect we will be in thought and deed. Unfortunately, through the weakness of the flesh (Rom. 8:3), we constantly forget. Abraham fulfilled this command as recorded in Gen. 48:15, though obviously not to ultimate perfection. It is a command that has been passed on to all the seed of Abraham: "He hath shewed thee, man, what is good; and what doth Yahweh require of thee, but to do justly, and to love mercy, and to humble thyself to walk with thy God" (Mic. 6:8 mg.). Man must humble himself to walk with Yahweh.

"And be thou perfect" — The margin gives this as upright, sincere (Heb. tamiym). That, obviously, is its significance in such places as Gen. 20:5 where it is rendered integrity, and in 2 Sam. 22:24 where it is translated upright. Noah (Gen. 6:9), Jacob (Gen. 25:27), and Job (Job 1:1) are described as being "perfect," though each one sinned. In Genesis 25:27, the word is translated plain, and used in regard to Jacob, but, here again, it signifies sincere, or upright. The word is also used to describe spiritual maturity (1 Cor. 2:6; 14:20   where it is rendered perfect and men, both from the same Greek word, telios), a mental attitude to the things of God that is modelled on the mind of Christ (Phil. 3:15), suggesting that one must learn to grow up in the things of God (Eph. 4:13).

The purpose of God is to bring us to absolute perfection. In measure, this can be effected now, through the forgiveness of sins. Paul taught that the Law of Moses could not accomplish such perfection (Heb. 7:11; 9:9), but that it was possible by the forgiveness of sins through the sacrifice of Christ (Heb. 10:14). Absolute perfection will be attained by the elect, at the Judgment Seat, as they will be clothed upon with Divine nature which cannot sin. Christ set this before us as our goal: "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48). According to B.F. Atkinson, "in the original Greek the verb is in the future indicative, and may be read either as a command, or as a statement for the future."

Perhaps both senses are applicable. It is a command to strive to that end, and also a promise that it will be attained ultimately.

VERSE 2

"And I will make My covenant between Me and thee" — Better: "I will establish My covenant." Heb. nathan, give, establish, appoint. The covenant had already been given; it was now to be typically confirmed by the token of circumcision, and the birth of Isaac.

"And I will multiply thee exceedingly" — This is always the result of entering into covenant relationship with Yahweh (see 2 Pet. 1:5-8). Fruitfulness follows, as we develop the fruits of the spirit within us, and extend the power of the Gospel to others. Abraham was promised that his seed would be multiplied exceedingly. In Rev. 7:9 it is described as "a great multitude whom no man could number." In Rev. 17:14, their characters are shown to conform to his, for whereas he was "called, and chosen, and faithful", so also are they.

VERSE 3

"And Abram fell on his face" — He prostrated himself with his face to the ground in humility, feeling a sense of unworthiness to look upon the Divine glory manifested by the angel. We, too, should show due reverence in prayer, and not presume upon an easy familiarity in addressing God.

"And God talked with him, saying" — The word is Elohim. In this chapter, therefore, Yahweh, El Shaddai, and Elohim are all linked together. Yahweh is the family name of God, proclaiming His intention to reveal Himself in a family; El Shaddai, speaks of His protective care as a Father; the term Elohim has reference to the medium of manifestation. Though Elohim is a plural noun, it is also used for an individual angel as the representative of all the Elohim of heaven, much the same as a single voice can speak on behalf of an Ecclesia, or a company of people.

VERSE 4

"As for Me, behold, My covenant is with thee" — It is established with Abraham, and he alone is the channel of Divine blessing (cp. Eph. 2:11-13).

"And thou shalt be a father of many nations" — See v. 5. God's message to Abram came in four parts: 17:5-8; 9-14; 15-16; and 19-21; in two cases interspersed with conversation involving Abram.

VERSE 5

"Neither shall thy name any more be called Abram, but thy name shall be Abraham" — In the original Hebrew, printed without vowel points, the only addition was the insertion of the letter h, the fifth letter of the Hebrew alphabet, five being the number of grace. Abram signifies Lofty Father, whereas Abraham signifies Father of a Multitude. It is an abbreviation of rab-hamon, and concerning hamon, Gesenius states that it signifies "a multitude, as of the drops of rain, the swelling of springs, the voice of singers" all allusions that are significative of the saints in glory. Abram is the father of Israel; Abraham, is the father of Jew and Gentile made one in Israel. The four consonants of Abram (and four is the number of Israel) become five in Abraham, with the insertion of the fifth letter of the alphabet. Thus four (control) moves on to five (grace).

"For a father of many nations have I made thee" — From one nation to many, so that the covenant privileges are extended to Gentiles. "Many nations" is better rendered a multitude of nations, as in the margin, and so conforming to the name of Abraham. Paul quotes these words in Romans 4:16-17 as applying to believing Gentiles, justified by faith (Gal. 3:29). But the promise also has a national application. All nations will be forced to accept the covenant in the Age to come (Isa. 60:12), and to send their representatives regularly to Jerusalem for worship (Zech. 14:16). In that day "all nations shall call him (the seed of Abraham) blessed" (Psa. 72:17). In the family of nations thus constituted, Israel after the flesh will be granted the "first dominion" (Mic. 4:8).

VERSE 6

"And I will make thee exceeding fruitful" — Fruitfulness, particularly in spiritual qualities, is the central part of the Divine blessing. From his association with Hagar, Abram had learned that true fruitfulness does not come from human agency, but from God. The barren Sarai would ultimately bear a son, "because she judged Him faithful who had promised." Isaiah predicted that from the barren Sarah would come a vast multitude typical of the spiritual seed. He declared: "All thy children shall be taught of Yahweh; and great shall be the peace of thy children" (Isa. 54:1,13). Paul adds: "Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. These all died in faith …" (Heb. 11:11-13) These spiritual children of Abraham are represented as praying to the Father: "Doubtless Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: Thou, Yahweh, art our Father, our Redeemer; Thy name is from everlasting" (Isa. 63:16) Paul declared, "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise" (Gal. 3:29) Every member of the spiritual family of Abraham will manifest fruit to the glory of the Father (John 15:2; Gal. 5:22)

"And I will make nations of thee, and kings shall come out of thee" —  Under the old covenant, this was fulfilled in the kings of David's line who ruled from Jerusalem. Under the new covenant, it is partially fulfilled in Christ (Luke 1:32-33), and will be completely fulfilled in those immortalised saints who will be the associates of the Lord in his reign (Matt. 19:28; Rev. 5:9-10; 7:4; 20:4; Isa. 32:1). Notice that whereas kings ruled in Jerusalem, the other descendants of Abraham (Ishmael and Edom) had only princes (v. 20), and dukes (Ch. 36:40). This fore shadowed what shall be in the kingdom.

VERSE 7

"And I will establish My covenant between me and thee and thy seed after thee" — He would bring to pass the means by which it would be brought to fruition. That involved the birth of the son of promise. "Establish" is from quwn to rise up; to stand firm and upright; to continue. In v. 2 the promise was to "establish" the covenant with Abraham; now it is extended to include Abraham's "seed".

See also vv. 19,21.

"In their generations for an ever lasting covenant" —The word dowrim translated generations, signifies a circle of time, in contrast to Gen. 2:4 etc. where it is from a root signifying to bear, or beget. The Abrahamic covenant was designed to be kept alive generation after generation (cp. vv. 9,12). It became a memorial of the Divine purpose unto all generations. See the use of the expression in the following places (Exod. 3:15; 1 Chron. 16:15; Psa. 45:17; 72:5; 79:13; 102:12; 105:8-9; 135:13; 145:13; Luke 1:48).

"To be a God unto thee, and to thy seed after thee" — Literally to be for Elohim unto thee. This expresses the purpose of the covenant: to develop Elohim out of the Adamic race. The Lord taught: "They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection" (Luke 20:35-36). This is the import and meaning of the Memorial Name. Notice the wording of Exod. 3:15 in the light of the verse before us: "This is My Name for the Olahm, and this is My memorial for a generation of the race" (Phanerosis).

VERSE 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" —The marginal rendition has: the land of thy sojournings. The children of promise are "strangers and pilgrims on the earth" (Heb. 11:13). A stranger is an alien;  pilgrim is one who is moving towards an objective.

"I will be their God" — Literally: I will be to them for Elohim (Eureka vol. 1, p. 224). In this declaration El Shad-dai proclaimed the principle of the Divine Name later revealed at the bush (Exod. 3:14-15; Exod. 6:3). Why not proclaim it at this stage? Because, in the lifetime of Abraham, the circumstances were not ripe for the declaration. Jacob enquired as to what it might be, but was not given the information (Gen. 32:29). The principle of separation for the Name had first to be dramatised (see Exod. 6:7; Lev. 11:45; 22:2,32; Deut. 29:13), which was done at the Exodus (Exod. 3:12). The name of Yahweh is prophetic in its significance, proclaiming what He will be. Notice how the future intentions of El Shaddai were proclaimed in the verses before us (Gen. 17:2-8). But how would He be to them for Elohim? The context supplies the answer: by circumcision of flesh (v. 11), and obedience to the will of God.

Circumcision Appointed as the Covenant Token   Vv. 9-14

The second portion of God's message to Abraham is now given. It emphasised the keeping of the covenant, and gave instructions concerning the token of the covenant: the rite of circumcision.

VERSE 9

"And God said unto Abraham, Thou shalt keep My covenant therefore, thou, and thy seed after thee in their generations" — The keeping of the covenant implied more than the mere act of circumcision. In fact, that was but the outward sign of an inward disposition. As the rite was not displayed to view, so the true keeping of the covenant, in heart, is not apparent to external appearance. It is the true circumcision, that of the heart, that is all-important to Yahweh. See Deut. 30:6; Rom. 2:25-29; Col. 3:11-12.

VERSE 10

"This is my covenant, which ye shall keep, between me and you, and thy seed after thee; Every man child among you shall be circumcised" — Because of this command, the covenant made with Abraham is described as "the covenant of circumcision" (Acts 7:8). From John 7:22 we learn that the law of circumcision took precedence over the Sabbath law: it was "of the fathers," whilst the latter was "of Moses." The Sabbath law, providing the rest of the seventh day, pointed forward to the Millennium; circumcision, which took place on the eighth day, pointed forward to the era beyond the Millennium when all flesh shall be cut off by the bestowal of immortal glory upon those who show themselves worthy of this honour during the thousand years' reign. Circumcision was a disowning of flesh and of fleshly descent. Abram had tried to supply the promised seed through the flesh (see Gen. 16:2), but was taught that the seed was to be provided "not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13). Far from circumcision establishing any hereditary right, it did the very opposite: it stressed that fleshly descent in no way qualified for enjoyment of covenant privileges, and was a ground, not for pride, but rather for humility. This mark in the flesh was something intimate and personal, and hidden from normal view, pointing to circumcision of the heart, which only Yahweh can detect (Deut. 10:16; Jer. 4:4). The rite expressed the repudiation of flesh, and gave pain to the flesh. It was the token of the covenant, as the Divine Name was its Memorial. Such passages as Deut. 10:16-17; 30:6; Ezek. 44:7-9 imply that it is a token of allegiance to Yahweh, "a token of the covenant betwixt Me and you" (Gen. 17:11; Rom. 4:11). It has a spiritual lesson for believers now, for "circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God" (Rom. 2:29). It is expressive of the "putting off the body of the sins of the flesh" which, commencing with baptism, reaches into the new life in Christ (Col. 2:11-12). Thus: "None but circumcised persons can inherit the promises. This may startle; but it is strictly true. It will, however, be remembered that true circumcision is of the heart. Circumcision of the flesh is but an outward sign of Abraham's circumcision of heart; and everyone who would inherit with faithful Abraham must be circumcised of heart likewise. When he was circumcised of heart, his faith in God was imputed to him for remission of sins that were past. His former idolatry, etc., was forgiven, and the body of the sins of his flesh put off. Now, a man believing what Abraham believed, with the same effect on his disposition and life, is also circumcised of heart, when, in putting on Christ, he is 'circumcised with the circumcision made without hands by the circumcision of Christ,' performed on the eighth day according to the law. In putting on Christ, his faith is counted to him for righteousness as Abraham's was. 'The body of the sins of his flesh,' is cut off. The foreskin of his heart is circumcised, and he is the subject of 'circumcision in the spirit'; and his praise, though not of men, is pronounced of God (Rom. 2:29)." (Elpis Israel p. 250).

Circumcision, therefore, is more than baptism; it is the repudiation of a former way of life, and the manifestation of the new way in Christ Jesus; it is a figurative "crucifixion of the flesh with the affections and lusts" (Gal. 5:24). Nevertheless, the Judaisers identified the Mosaic covenant with the rite of circumcision. They did so without possessing the faith of Abraham. Thus: "What obligation, then, did this sign of the covenant, and seal of Abraham's justification by faith without circumcision, impose upon the circumcised? Let the apostle answer the question.   testify,' says he, 'to every man that is circumcised, that he is a debtor to do the whole law' (Gal. 5:3). This was a fearful obligation for a man to be brought under, who sought to be justified, to the end that he might obtain an everlasting inheritance in the land of Canaan, which implies the acquisition of eternal life and glory. The law was weak through the flesh; and gave only the knowledge of sin. It was an unbearable yoke of bondage; and a law which no man born of the will of the flesh had been able to keep without sin. If, then, a man sought to obtain a right to an everlasting possession of the land by obedience to it, he had undertaken an impossibility; for the law, on account of human weakness, could give no one a right to live for ever; and without life eternal a man could not everlastingly possess the land; and this life no one can attain to who is not justified from all his past sins... A circumcised person is therefore bound to keep that which he cannot possibly keep; and which if he did keep could not benefit him, because justification to life is by faith in the promise, and not by conformity to the Mosaic law" {Elpis Israel pp. 247, 248).

Circumcision, therefore, taught that the flesh should be cut off or repudiated, and to the extent that this is not done, forgiveness of sins should be sought through Jesus Christ. Consider the facts of the Law in the light of the pretensions of the Seventh Day Adventists. They claim that the Sabbath law should be observed, but not the law of circumcision; yet, taught the Lord, the former was from Moses, and the latter from Abraham (John 7:22). It should be more binding than the Sabbath law. Both laws are fulfilled in Christ (Col. 2:10-17).

VERSE 11

"And ye shall circumcise the flesh of your foreskin" — Heb. orlah, the prepuce, from arel to be naked, unclean, impure. Nakedness is a symbol of sin (Gen. 3:11; Rev. 16:15; cp. Hab. 2:16), and therefore circumcision is a cutting off of sin's flesh.

"And it shall be a token of the covenant betwixt Me and you" — Circumcision is spiritually manifested in the "putting off of the sins of the flesh," the first act of which is baptism. All "in Christ" are circumcised, being "in him" who was circumcised on the eighth day, according to the Law (see Phil. 3:3; Col. 2:11-12; Eph. 4:22; John 6:63). A token is both a pledge and a picture. Thus Paul writes that circumcision was a seal of Abraham's righteousness (Rom. 4:11). As a token, it was not a mark intended to be seen by others, but only by the circumcised individual himself. It reminded him of Yahweh's reception of him personally as a partaker in the covenant blessings; whilst, on the other hand, reminding him of his individual responsibilities as a member of the covenant people.

Being situated in the organ of generation, the mark of circumcision brought home to the individual that he was a member of the Divine family; and that his redemption would not be through the flesh. It reminded him of his responsibilities to God which were greater than those to the members of his fleshly family.

VERSE 12

"And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed" — Three provisions are stated in this verse: age, sex, status (home-born or stranger). A male child of eight days old was to be circumcised. Circumcision was compulsory for all, whether one was born in the house (an Israelite after the flesh), or the son of a stranger (a Gentile). In Christ, both Jews and Gentiles are to be spiritually circumcised, and so inducted into the covenant people.

VERSE 13

"He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant" — Notice that it says "for" an everlasting covenant, and not "as" one. No covenant in flesh could be everlasting, because of the mortality of flesh (Isa. 40:6-7). Circumcision was a token of something external to flesh: the everlasting covenant, which reaches forth into the Kingdom (Ezek. 44:9).

VERSE 14

"And the uncircumcised man child whose flesh of his foreskin is not circumcised" — Such was denied the Passover (Exod. 12:48; Ezek. 44:7-9), and was without hope (Eph. 2:12).

"That soul shall be cut off from his people" — Death was the penalty of those who refused circumcision; death will be the punishment of those who neglect spiritual circumcision (Rev. 21:8).

"He hath broken My covenant" — That was the ground of the indictment levelled against Israel (Isa. 24:5). The covenant will be restored through the preaching of the Gospel (Isa. 61:8), and a new, resurrected Israel established within the bonds of the new covenant (Jer. 32:40; Ezek. 37:26).

Sarai's Name Changed To Sarah — Vv. 15-16.

The letter "h" (Heb: he) is added also to Sarai's name, as she is incorporated within the compass of the extended covenant.

VERSE 15

"And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be" — According to Gesenius, Sarai signifies my princess, but Sarah princess. Formerly she was Abram's princess exclusively; but henceforth she was to be recognised as a princess generally, for the covenant had been extended to incorporate all nations.

VERSE 16

"And I will bless her" — She ultimately received strength to conceive. See Heb. 11:11.

"And give thee a son also of her" — Children are a blessing from God, "an heritage of Yahweh" (Psa. 127:3).

"Yea, I will bless her, and she shall be a mother of nations" — Notice the marginal rendition: she shall become nations. She is an ancestress of both a natural and a spiritual progeny. Cp. Gal. 4:31; 1 Pet. 3:6. Hence others own allegiance to her, justifying the change of her name from the exclusive Sarai, my princess, to the all-embracing Sarah, princess. 

"Kings of People shall be of her" — See Rev. 5:9-10.

Abraham Is Promised Isaac  Vv. 17-22.

Abraham is promised a son. He laughs injoy at the incredible news, in faith believing it. In consequence,and as a play upon words, he is told that his son's name would be Isaac or Laughter. He prays also for Ishmael, and a blessing is promised for Hagar's son also.

VERSE 17

"Then Abraham fell upon his face, and laughed" — This was not the laughter of doubt, but of joyful anticipation based on faith. He saw in the circumstances surrounding Isaac a foreshadowing of Christ. "Abraham rejoiced to see my day, and he saw it, and was glad," declared the Lord (John 8:56). God had spoken, and he believed. He was not unduly concerned at his age, or Sarah's barrenness. Paul comments: "He did not weaken in faith when he considered his own body, which was as good as dead because he was about a hundred years old, or when he considered the barrenness of Sarah's womb. No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what He had promised. That is why his faith was reckoned to him as righteousness" (Rom. 4:19-22, RSV). Abraham prostrated himself in believing reverence before God, and rejoiced in heart at what he had heard.

"And said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?" — A question of amazed wonderment. What reason declared to be impossible, faith proclaimed would be done: "Against hope believed in hope that he might become the father of many nations" (Rom. 4:18).

VERSE 18

"And Abraham said unto God,   that Ishmael might live before thee" — This does not signify that Abraham preferred Hagar's son before Isaac, the promised seed, but, rather, that Ishmael, also, might live eternally in the kingdom to be set up. He realised that Ishmael would have a lower status than Isaac, but prayed that he be not entirely dispossessed. In Paul's allegory, based on Genesis (Gal. 4:24), Ishmael represents Israel after the flesh. This, then, becomes a prayer on behalf of Israel, that the people might be restored to inherit the land. God granted the prayer of Abraham, as He will also restore Israel back to the land, and to a position of privilege in the kingdom of God (Mic. 4:8).

VERSE 19

"And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" — In the terms of the allegory, Sarah represents the new covenant, Jerusalem above (Gal. 4:26), the barren that would bear (Isa. 54:1), the Ecclesia of God.

I will establish My covenant with him for an everlasting covenant, and with his seed after him" — Isaac was typical of the Christ through whom the covenant was confirmed. See Luke 1:68-71; Rom. 15:8.

VERSE 20

"And as for Ishmael" — In the terms of the allegory, Ishmael represents Israel after the flesh (Gal. 4:22-31).

"I have heard thee" — The Hebrew shama, to hear is obviously a play on Ishmael's name: whom El hears. It is the root from whence the name Ishmael is developed.

"Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly" — These words must be considered literally, as applying to the Arab descendants of Ishmael, and allegorically, as applied by Paul to Israel after the flesh. The Arabs will obtain an honoured position in the Kingdom of God (Isa. 60: 67), but the "first dominion" will be granted to Israel after the flesh (Micah 4:8). In the blessings of Gen. 17:19-20, therefore, there is promise to both the spiritual and the natural seeds of Abraham.

"Twelve princes shall he beget" — In agreement with the allegory, the descendants of Ishmael were divided into twelve groups (Gen. 25:12-16), foreshadowing the twelve tribes of Israel, the twelve princes that were established over the united kingdom (1 Kings 4:7), and the similar division in the Age to come, when the Apostles will constitute the "twelve princes" over natural Israel (Matt. 19: 2830).

"And I will make him a great nation" — See the promise repeated in Gen. 21:18. It will be fulfilled in the Age to come when both the Arab nations and Israel after the flesh, will be incorporated into the Kingdom of God.

VERSE 21

"But My covenant will I establish with Isaac" — Typically the seed of promise, Christ: both personally and multitudinously. See Paul's application of the promise to the Ecclesia (Gal. 4:31). 

"Which Sarah shall bear unto thee" — She would receive strength to conceive (Heb. 11:11). The seed of promise was to be a child of faith and of divine grace.

"At this set time in the next year" — Twelve months hence. Conception did not take place until after the events narrated in the next chapter (cp. v. 10). Evidently Abraham was visited by the three angels within three months of this present visitation.

VERSE 22

"And he left off talking with him, and God went up from Abraham" — The angel ascended from him into the heavens.

Abraham Circumcises The Men Of His Household — Vv. 23-27. 

Ignoring any risk attached to observing the rite, and dominated by faith, Abraham instantly submitted to the will of God.

VERSE 23

"And Abram 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;" — The word men is enoshim, signifying weak, mortal men.

"And circumcised the flesh of their foreskin in the selfsame day, as God had said unto him" — So Abraham brought all his household within the covenant to be established through the seed of promise, of which Isaac was the type. The rite was performed on all males on the same day (v. 26). This would mean that for some days, the community of Abraham would be incapacitated and helpless in a foreign land among potential enemies. There was, in this, a foreshadowing of the state of the Ecclesia whilst in the flesh. The spiritual circumcision of its members, by which the "body of the sins of the flesh" is put off (Col. 2:11), debars them from the use of violence or any other worldly method of self-defence, and makes them entirely dependent upon the protection of Yahweh (2 Cor. 10:3-5; 1 Pet. 3:12-15). From a natural viewpoint, they are helpless in the face of opposition, as Abraham and his household were physically immediately after their circumcision. From a real viewpoint, they are very effectively protected by El Shaddai.

VERSE 25

"And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin" — Circumcision is practised on Arab boys of thirteen to this day.

VERSE 26

"In the selfsame day was Abraham circumcised, and Ishmael his son" — There was no hesitation nor procrastination on the part of Abraham. That great man of faith acted instantly upon the request of God. See note on Ch. 18:10.

VERSE 27

"And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him" — The household of Abraham (Gal. 3:26-29) comprises both Jews and Gentiles: those natural born, and those purchased with the precious blood of Christ Jesus.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Phanerosis - John Thomas

Analytic Concordance - Strong

Commentary - Schofield

Greek - B.F. Atkinson

Lexicon - Gesenius

Eureka - John Thomas

Elpis Israel - John Thomas

PARAGRAPH QUESTIONS:

1. What does Abram mean?
2. What does Abraham mean?
3. What does Sarai mean?
4. What does Sarah mean?
5. What does Isaac mean?
6. Who did Christ descend from?

ESSAY QUESTIONS:

1. What does Almighty God mean?
2. Why did God change Abrams name to Abraham?
3. What does circumcision represent?
4. What promise has been made through the line of Ishmael?
5. Why did Abraham laugh?
6. Through which descendant of Abraham will the promises be fulfilled?

DISCUSSION QUESTIONS:

1. Should we be circumcised today?
2. Why is there war in the middle east today?
3. Will Ishmaels descendants be in the kingdom?