4 It is I: behold, my covenant is with thee, and thou shalt be a father of a multitude of nations.
And God said to him, I am the Almighty ùGod: be fruitful and multiply; a nation and a company of nations shall be of thee; and kings shall come out of thy loins.
And I will make of thee a great nation, and bless thee, and make thy name great; and thou shalt be a blessing.
And the Angel of Jehovah said to her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.
I will richly bless thee, and greatly multiply thy seed, as the stars of heaven, and as the sand that is on the sea-shore; and thy seed shall possess the gate of his enemies;
And Abraham took another wife named Keturah. And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begot Sheba and Dedan; and the sons of Dedan were the Asshurim, and the Letushim, and the Leummim. And the sons of Midian were Ephah, and Epher, and Enoch, and Abida, and Eldaah. All these were sons of Keturah. And Abraham gave all that he had to Isaac. And to the sons of the concubines that Abraham had, Abraham gave gifts, and, while he yet lived, sent them away from Isaac his son, eastward to the east country. And these are the days of the years of Abraham's life which he lived: a hundred and seventy-five years. And Abraham expired and died in a good old age, old and full [of days]; and was gathered to his peoples. And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which was opposite to Mamre -- the field that Abraham had purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. And it came to pass after the death of Abraham, that God blessed his son Isaac. And Isaac dwelt at Beer-lahai-roi. And these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's bondwoman, bore to Abraham. And these are the names of the sons of Ishmael by their names according to their generations: Nebaioth, the firstborn of Ishmael; and Kedar, and Adbeel, and Mibsam, and Mishma, and Dumah, and Massa, Hadad and Tema, Jetur, Naphish and Kedmah. These are the sons of Ishmael, and these are their names, in their hamlets and their encampments -- twelve princes of their peoples. And these are the years of the life of Ishmael: a hundred and thirty-seven years; and he expired and died, and was gathered to his peoples. And they dwelt from Havilah to Shur, which is opposite to Egypt, as one goes towards Assyria. He settled before the face of all his brethren.
And thou saidst, I will certainly deal well with thee, and make thy seed as the sand of the sea, which cannot be numbered for multitude.
And these are the generations of Esau, that is Edom. Esau took his wives of the daughters of Canaan: Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, daughter of Zibeon the Hivite, and Basmath Ishmael's daughter, the sister of Nebaioth. And Adah bore to Esau Eliphaz; and Basmath bore Reuel. And Oholibamah bore Jeush and Jaalam and Korah. These are the sons of Esau that were born to him in the land of Canaan. And Esau took his wives, and his sons, and his daughters, and all the souls of his house, and his cattle, and all his beasts, and all his possessions, that he had acquired in the land of Canaan, and went into a country away from his brother Jacob. For their property was too great for them to dwell together, and the land where they were sojourners could not bear them, because of their cattle. Thus Esau dwelt in mount Seir; Esau is Edom. And these are the generations of Esau, the father of Edom, in mount Seir. These are the names of Esau's sons: Eliphaz, the son of Adah the wife of Esau; Reuel, the son of Basmath the wife of Esau. -- And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. And Timna was concubine to Eliphaz Esau's son, and she bore Amalek to Eliphaz. These are the sons of Adah Esau's wife. -- And these are the sons of Reuel: Nahath and Zerah, Shammah and Mizzah. These are the sons of Basmath Esau's wife. -- And these are the sons of Oholibamah, the daughter of Anah, daughter of Zibeon, Esau's wife: and she bore to Esau Jeush and Jaalam and Korah. These are the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz, chief Korah, chief Gatam, chief Amalek. These are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. And these are the sons of Reuel Esau's son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah: these are the chiefs of Reuel in the land of Edom; these are the sons of Basmath Esau's wife. -- And these are the sons of Oholibamah Esau's wife: chief Jeush, chief Jaalam, chief Korah; these are the chiefs of Oholibamah the daughter of Anah, Esau's wife. These are the sons of Esau, and these their chiefs: he is Edom. These are the sons of Seir the Horite, the inhabitant of the land: Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan. These are the chiefs of the Horites, the sons of Seir in the land of Edom. -- And the sons of Lotan were Hori and Hemam; and Lotan's sister was Timna. -- And these are the sons of Shobal: Alvan, and Manahath, and Ebal, Shepho and Onam. -- And these are the sons of Zibeon: both Ajah and Anah. This is the Anah that found the warm springs in the wilderness as he fed the asses of Zibeon his father. -- And these are the sons of Anah: Dishon, and Oholibamah the daughter of Anah. -- And these are the sons of Dishon: Hemdan, and Eshban, and Ithran, and Cheran. -- These are the sons of Ezer: Bilhan, and Zaavan, and Akan. -- These are the sons of Dishan: Uz and Aran. These are the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, chief Dishon, chief Ezer, chief Dishan. These are the chiefs of the Horites, according to their chiefs in the land of Seir. And these are the kings that reigned in the land of Edom before there reigned a king over the children of Israel. And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah. And Bela died; and Jobab the son of Zerah of Bozrah reigned in his stead. And Jobab died; and Husham of the land of the Temanites reigned in his stead. And Husham died; and Hadad the son of Bedad, who smote Midian in the fields of Moab, reigned in his stead. And the name of his city was Avith. And Hadad died; and Samlah of Masrekah reigned in his stead. And Samlah died; and Saul of Rehoboth on the river reigned in his stead. And Saul died; and Baal-hanan the son of Achbor reigned in his stead. And Baal-hanan the son of Achbor died; and Hadar reigned in his stead; and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred daughter of Mezahab. And these are the names of the chiefs of Esau, according to their families, after their places, with their names: chief Timna, chief Alvah, chief Jetheth, chief Oholibamah, chief Elah, chief Pinon, chief Kenaz, chief Teman, chief Mibzar, chief Magdiel, chief Iram. These are the chiefs of Edom, according to their dwelling-places in the land of their possession. This is Esau, the father of Edom.
And Jehovah spoke to Moses in the wilderness of Sinai in the tent of meeting, on the first of the second month, in the second year after their departure from the land of Egypt, saying, Take the sum of the whole assembly of the children of Israel, after their families, according to their fathers' houses, by the number of the names, every male, according to their polls; from twenty years and upward, all that go forth to military service in Israel: ye shall number them according to their hosts, thou and Aaron. And with you there shall be a man for every tribe, a man who is the head of his father's house. And these are the names of the men that shall stand with you: for Reuben, Elizur the son of Shedeur; for Simeon, Shelumiel the son of Zurishaddai; for Judah, Nahshon the son of Amminadab; for Issachar, Nethaneel the son of Zuar; for Zebulun, Eliab the son of Helon; for the children of Joseph: for Ephraim, Elishama the son of Ammihud; for Manasseh, Gamaliel the son of Pedahzur; for Benjamin, Abidan the son of Gideoni; for Dan, Ahiezer the son of Ammishaddai; for Asher, Pagiel the son of Ocran; for Gad, Eliasaph the son of Deuel; for Naphtali, Ahira the son of Enan. These were those summoned of the assembly, princes of the tribes of their fathers, the heads of the thousands of Israel. And Moses and Aaron took these men who are expressed by their names, and gathered the whole assembly together on the first of the second month. And they declared their pedigrees after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, according to their polls. As Jehovah had commanded Moses, so he numbered them in the wilderness of Sinai. And the sons of Reuben, Israel's eldest son, their generations, after their families, according to their fathers' houses, by the number of the names, according to their polls, every male from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Reuben, were forty-six thousand five hundred. Of the sons of Simeon: their generations, after their families, according to their fathers' houses, those that were numbered of them, by the number of the names, according to their polls, every male from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Simeon, were fifty-nine thousand three hundred. Of the sons of Gad: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Gad, were forty-five thousand six hundred and fifty. Of the sons of Judah: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Judah, were seventy-four thousand six hundred. Of the sons of Issachar: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Issachar, were fifty-four thousand four hundred. Of the sons of Zebulun: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Zebulun, were fifty-seven thousand four hundred. Of the sons of Joseph: of the children of Ephraim: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Ephraim, were forty thousand five hundred. Of the children of Manasseh: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Manasseh, were thirty-two thousand two hundred. Of the sons of Benjamin: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Benjamin, were thirty-five thousand four hundred. Of the sons of Dan: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Dan, were sixty-two thousand seven hundred. Of the sons of Asher: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Asher, were forty-one thousand five hundred. Of the sons of Naphtali: their generations, after their families, according to their fathers' houses, by the number of the names, from twenty years old and upward, all that went forth to military service: those that were numbered of them, of the tribe of Naphtali, were fifty-three thousand four hundred. These are those that were numbered, whom Moses and Aaron numbered, and the princes of Israel, the twelve men: each one was for the house of his fathers. And all those that were numbered of the children of Israel, according to their fathers' houses, from twenty years old and upward, all that went forth to military service in Israel, all they that were numbered were six hundred and three thousand five hundred and fifty. But the Levites after the tribe of their fathers were not numbered among them. For Jehovah had spoken to Moses, saying, Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel. But thou, appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all its vessels; and they shall serve it, and round about the tabernacle shall they encamp; and when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle encampeth, the Levites shall set it up; and the stranger that cometh near shall be put to death. And the children of Israel shall encamp every man in his camp, and every man by his own standard, according to their hosts; but the Levites shall encamp round about the tabernacle of testimony, that there come not wrath upon the assembly of the children of Israel; and the Levites shall keep the charge of the tabernacle of testimony. And the children of Israel did so; according to all that Jehovah had commanded Moses, so did they.
And it came to pass after the plague, that Jehovah spoke to Moses and to Eleazar the son of Aaron the priest, saying, Take the sum of the whole assembly of the children of Israel, from twenty years old and upward, according to their fathers' houses, all that go forth to military service in Israel. And Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan of Jericho, saying, From twenty years old and upward ...; as Jehovah had commanded Moses and the children of Israel, who went forth out of the land of Egypt. Reuben, the firstborn of Israel: the children of Reuben: [of] Enoch, the family of the Enochites; of Pallu, the family of the Palluites; of Hezron, the family of the Hezronites; of Carmi, the family of the Carmites. These are the families of the Reubenites; and they that were numbered of them were forty-three thousand seven hundred and thirty. And the sons of Pallu: Eliab; and the sons of Eliab were Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, summoned of the assembly, who contended against Moses and against Aaron in the band of Korah, when they contended against Jehovah. And the earth opened its mouth, and swallowed them up together with Korah, when that band died, when the fire devoured the two hundred and fifty men; and they became a sign. But the children of Korah died not. The sons of Simeon, after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites; of Jachin, the family of the Jachinites; of Zerah, the family of the Zarhites; of Saul, the family of the Saulites. These are the families of the Simeonites, twenty-two thousand two hundred. The children of Gad, after their families: of Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Shuni,the family of the Shunites; of Ozni, the family of the Oznites; of Eri, the family of the Erites; of Arod, the family of the Arodites; of Areli, the family of the Arelites. These are the families of the children of Gad according to those that were numbered of them, forty thousand five hundred. The sons of Judah: Er and Onan; and Er and Onan died in the land of Canaan. And the sons of Judah, after their families: of Shelah, the family of the Shelanites; of Pherez, the family of the Pharzites; of Zerah, the family of the Zarhites. And the sons of Pherez: of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites. These are the families of Judah according to those that were numbered of them, seventy-six thousand five hundred. The sons of Issachar, after their families: of Tola, the family of the Tolaites; of Puah, the family of the Punites; of Jashub, the family of the Jashubites; of Shimron, the family of the Shimronites. These are the families of Issachar according to those that were numbered of them, sixty-four thousand three hundred. The sons of Zebulun, after their families: of Sered, the family of the Sardites; of Elon, the family of the Elonites; of Jahleel, the family of the Jahleelites. These are the families of the Zebulunites according to those that were numbered of them, sixty thousand five hundred. The sons of Joseph, after their families: Manasseh and Ephraim. The sons of Manasseh: of Machir, the family of the Machirites (and Machir begot Gilead); of Gilead, the family of the Gileadites. These are the sons of Gilead: of Jeezer, the family of the Jeezerites; of Helek, the family of the Helkites; and of Asriel, the family of the Asrielites; and of Shechem, the family of the Shechemites; and of Shemida, the family of the Shemidaites; and of Hepher, the family of the Hepherites. -- And Zelophehad the son of Hepher had no sons, but daughters; and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah. -- These are the families of Manasseh; and those that were numbered of them, fifty-two thousand seven hundred. These are the sons of Ephraim, after their families: of Shuthelah, the family of the Shuthalhites; of Becher, the family of the Bachrites; of Tahan, the family of the Tahanites. And these are the sons of Shuthelah: of Eran, the family of the Eranites. These are the families of the sons of Ephraim according to those that were numbered of them, thirty-two thousand five hundred. These are the sons of Joseph after their families. The sons of Benjamin, after their families: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites; of Shephupham, the family of the Shuphamites; of Hupham, the family of the Huphamites. And the sons of Bela were Ard and Naaman; [of Ard] the family of the Ardites; of Naaman, the family of the Naamites. These are the sons of Benjamin after their families; and they that were numbered of them were forty-five thousand six hundred. These are the sons of Dan, after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families. All the families of the Shuhamites, according to those that were numbered of them, were sixty-four thousand four hundred. The sons of Asher, after their families: of Jimnah, the family of the Jimnites; of Jishvi, the family of the Jishvites; of Beriah, the family of the Beriites. Of the sons of Beriah: of Heber, the family of the Heberites; of Malchiel, the family of the Malchielites. And the name of the daughter of Asher was Serah. These are the families of the sons of Asher according to those that were numbered of them, fifty-three thousand four hundred. The sons of Naphtali, after their families: of Jahzeel, the family of the Jahzeelites; of Guni, the family of the Gunites; of Jezer, the family of the Jezerites; of Shillem, the family of the Shillemites. These are the families of Naphtali, according to their families; and they that were numbered of them were forty-five thousand four hundred. These were the numbered of the children of Israel, six hundred and one thousand seven hundred and thirty. And Jehovah spoke to Moses, saying, Unto these shall the land be divided for an inheritance according to the number of the names; to the many thou shalt increase their inheritance, and to the few thou shalt diminish their inheritance; to every one shall his inheritance be given according to those that were numbered of him. Notwithstanding the land shall be divided by lot; according to the names of the tribes of their fathers shall they inherit; according to lot shall his inheritance be divided to each, be they many or few in number. And these are the numbered of the Levites, after their families: of Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; of Merari, the family of the Merarites. These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. -- And Kohath begot Amram. And the name of Amram's wife was Jochebed, the daughter of Levi, who was born to Levi in Egypt; and she bore to Amram Aaron and Moses, and Miriam their sister. And to Aaron were born Nadab, and Abihu, Eleazar, and Ithamar. And Nadab and Abihu died, when they presented strange fire before Jehovah. And those that were numbered of the [Levites] were twenty-three thousand, all males from a month old and upward; for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel. These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab, by the Jordan of Jericho. But among these there was not a man numbered by Moses and Aaron the priest, who numbered the children of Israel in the wilderness of Sinai. For Jehovah had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.
And he received [the] sign of circumcision [as] seal of the righteousness of faith which [he had] being in uncircumcision, that he might be [the] father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also; and father of circumcision, not only to those who are of [the] circumcision, but to those also who walk in the steps of the faith, during uncircumcision, of our father Abraham. For [it was] not by law that the promise was to Abraham, or to his seed, that he should be heir of [the] world, but by righteousness of faith. For if they which [are] of law be heirs, faith is made vain, and the promise made of no effect. For law works wrath; but where no law is neither [is there] transgression. Therefore [it is] on the principle of faith, that [it might be] according to grace, in order to the promise being sure to all the seed, not to that only which [is] of the law, but to that also which [is] of Abraham's faith, who is father of us all, (according as it is written, I have made thee father of many nations,) before the God whom he believed, who quickens the dead, and calls the things which be not as being; who against hope believed in hope to his becoming father of many nations, according to that which was spoken, So shall thy seed be:
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 17
Commentary on Genesis 17 Keil & Delitzsch Commentary
The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Genesis 17:22), He said to him, “ I am El Shaddai (almighty God): walk before Me and be blameless .” At the establishment of the covenant, God had manifested Himself to him as Jehovah (Genesis 15:7); here Jehovah describes Himself as El Shaddai , God the Mighty One. שׁדּי : from שׁדד to be strong, with the substantive termination ai , like חגּי the festal, ישׁישׁי the old man, סיני the thorn-grown, etc. This name is not to be regarded as identical with Elohim , that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai , which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah , and describing Jehovah , the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of “his own body now dead,” and “the deadness of Sarah's womb” (Romans 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, “ Walk before Me (cf. Genesis 5:22) and be blameless ” (Genesis 6:9). “Just as righteousness received in faith was necessary for the establishment of the covenant, so a blameless walk before God was required for the maintenance and confirmation of the covenant.” This introduction is followed by a more definite account of the new revelation; first of the promise involved in the new name of God (Genesis 17:2-8), and then of the obligation imposed upon Abram (Genesis 17:9-14). “ I will give My covenant, ” says the Almighty, “ between Me and thee, and multiply thee exceedingly .” בּרית נתן signifies, not to make a covenant, but to give, to put, i.e., to realize, to set in operation the things promised in the covenant - equivalent to setting up the covenant (cf. Genesis 17:7 and Genesis 9:12 with Genesis 9:9). This promise Abram appropriated to himself by falling upon his face in worship, upon which God still further expounded the nature of the covenant about to be executed.
On the part of God אני placed at the beginning absolutely: so far as I am concerned, for my part) it was to consist of this: (1) that God would make Abram the father ( אב instead of אני chosen with reference to the name Abram) of a multitude of nations, the ancestor of nations and kings; (2) that He would be God, show Himself to be God, in an eternal covenant relation, to him and to his posterity, according to their families, according to all their successive generations; and (3) that He would give them the land in which he had wandered as a foreigner, viz., all Canaan, for an everlasting possession. As a pledge of this promise God changed his name אברם , i.e., high father, into אברהם , i.e., father of the multitude, from אב and רהם , Arab . ruhâm = multitude. In this name God gave him a tangible pledge of the fulfilment of His covenant, inasmuch as a name which God gives cannot be a mere empty sound, but must be the expression of something real, or eventually acquire reality.
On the part of Abraham ( ואתּה thou , the antithesis to אני , as for me , Genesis 17:4) God required that he and his descendants in all generations should keep the covenant, and that as a sign he should circumcise himself and every male in his house. המּול Niph . of מוּל , and נמלתּם perf . Niph . for נמלּתם , from מלל = מוּל . As the sign of the covenant, circumcision is called in Genesis 17:13, “ the covenant in the flesh, ” so far as the nature of the covenant was manifested in the flesh. It was to be extended not only to the seed, the lineal descendants of Abraham, but to all the males in his house, even to every foreign slave not belonging to the seed of Abram, whether born in the house or acquired (i.e., bought) with money, and to the “ son of eight days, ” i.e., the male child eight days old; with the threat that the uncircumcised should be exterminated from his people, because by neglecting circumcision he had broken the covenant with God. The form of speech ההיא הנּפשׁ נכרתה , by which many of the laws are enforced (cf. Exodus 12:15, Exodus 12:19; Leviticus 7:20-21, Leviticus 7:25, etc.), denotes not rejection from the nation, or banishment, but death, whether by a direct judgment from God, an untimely death at the hand of God, or by the punishment of death inflicted by the congregation or the magistrates, and that whether יוּמת מות is added, as in Exodus 31:14, etc., or not. This is very evident from Leviticus 17:9-10, where the extermination to be effected by the authorities is distinguished from that to be executed by God Himself (see my biblische Archäologie ii. §153, 1). In this sense we sometimes find, in the place of the earlier expression “ from his people, ” i.e., his nation, such expressions as “from among his people” (Leviticus 17:4, Leviticus 17:10; Numbers 15:30), “from Israel” (Exodus 12:15; Numbers 19:13), “from the congregation of Israel” (Exodus 12:19); and instead of “that soul,” in Leviticus 17:4, Leviticus 17:9 (cf. Exodus 30:33, Exodus 30:38), we find “that man.”
The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai ( שׂרי , probably from שׂרר with the termination ai , the princely), but שׂרה , the princess; for she was to become nations, the mother of kings of nations. Abraham then fell upon his face and laughed, saying in himself (i.e., thinking), “ Shall a child be born to him that is a hundred years old, or shall Sarah, that is ninety years old, bear? ” “The promise was so immensely great, that he sank in adoration to the ground, and so immensely paradoxical, that he could not help laughing” (Del.). “Not that he either ridiculed the promise of God, or treated it as a fable, or rejected it altogether; but, as often happens when things occur which are least expected, partly lifted up with joy, partly carried out of himself with wonder, he burst out into laughter” (Calvin). In this joyous amazement he said to God (Genesis 17:18), “O that Ishmael might live before Thee!” To regard these words, with Calvin and others, as intimating that he should be satisfied with the prosperity of Ishmael, as though he durst not hope for anything higher, is hardly sufficient. The prayer implies anxiety, lest Ishmael should have no part in the blessings of the covenant. God answers, “Yes ( אבל imo), Sarah thy wife bears thee a son, and thou wilt call his name Isaac (according to the Greek form Ἰσαάκ , for the Hebrew יצחק , i.e., laughter, with reference to Abraham's laughing; Genesis 17:17, cf. Genesis 21:6), and I will establish My covenant with him,” i.e., make him the recipient of the covenant grace. And the prayer for Ishmael God would also grant: He would make him very fruitful, so that he should beget twelve princes and become a great nation. But the covenant, God repeated (Genesis 17:21), should be established with Isaac, whom Sarah was to bear to him at that very time in the following year. - Since Ishmael therefore was excluded from participating in the covenant grace, which was ensured to Isaac alone; and yet Abraham was to become a multitude of nations, and that through Sarah, who was to become “nations” through the son she was to bear (Genesis 17:16); the “multitude of nations” could not include either the Ishmaelites or the tribes descended from the sons of Keturah (Genesis 25:2.), but the descendants of Isaac alone; and as one of Isaac's two sons received no part of the covenant promise, the descendants of Jacob alone. But the whole of the twelve sons of Jacob founded only the one nation of Israel, with which Jehovah established the covenant made with Abraham (Ex 6 and 20-24), so that Abraham became through Israel the lineal father of one nation only. From this it necessarily follows, that the posterity of Abraham, which was to expand into a multitude of nations, extends beyond this one lineal posterity, and embraces the spiritual posterity also, i.e., all nations who are grafted ἐκ πίστεως Ἀβραάμ into the seed of Abraham (Romans 4:11-12, and Romans 4:16, Romans 4:17). Moreover, the fact that the seed of Abraham was not to be restricted to his lineal descendants, is evident from the fact, that circumcision as the covenant sign was not confined to them, but extended to all the inmates of his house, so that these strangers were received into the fellowship of the covenant, and reckoned as part of the promised seed. Now, if the whole land of Canaan was promised to this posterity, which was to increase into a multitude of nations (Genesis 17:8), it is perfectly evident, from what has just been said, that the sum and substance of the promise was not exhausted by the gift of the land, whose boundaries are described in Genesis 15:18-21, as a possession to the nation of Israel, but that the extension of the idea of the lineal posterity, “Israel after the flesh,” to the spiritual posterity, “Israel after the spirit,” requires the expansion of the idea and extent of the earthly Canaan to the full extent of the spiritual Canaan, whose boundaries reach as widely as the multitude of nations having Abraham as father; and, therefore, that in reality Abraham received the promise “that he should be the heir of the world” (Romans 4:13).
(Note: What stands out clearly in this promise-viz., the fact that the expressions “ seed of Abraham ” (people of Israel) and “ land of Canaan ” are not exhausted in the physical Israel and earthly Canaan, but are to be understood spiritually, Israel and Canaan acquiring the typical significance of the people of God and land of the Lord - is still further expanded by the prophets, and most distinctly expressed in the New Testament by Christ and the apostles. This scriptural and spiritual interpretation of the Old Testament is entirely overlooked by those who, like Auberlen , restrict all the promises of God and the prophetic proclamations of salvation to the physical Israel, and reduce the application of them to the “Israel after the spirit,” i.e., to believing Christendom, to a mere accommodation.)
And what is true of the seed of Abraham and the land of Canaan must also hold good of the covenant and the covenant sign. Eternal duration was promised only to the covenant established by God with the seed of Abraham, which was to grow into a multitude of nations, but not to the covenant institution which God established in connection with the lineal posterity of Abraham, the twelve tribes of Israel. Everything in this institution which was of a local and limited character, and only befitted the physical Israel and the earthly Canaan, existed only so long as was necessary for the seed of Abraham to expand into a multitude of nations. So again it was only in its essence that circumcision could be a sign of the eternal covenant. Circumcision, whether it passed from Abraham to other nations, or sprang up among other nations independently of Abraham and his descendants (see my Archäologie , §63, 1), was based upon the religious view, that the sin and moral impurity which the fall of Adam had introduced into the nature of man had concentrated itself in the sexual organs, because it is in sexual life that it generally manifests itself with peculiar force; and, consequently, that for the sanctification of life, a purification or sanctification of the organ of generation, by which life is propagated, is especially required. In this way circumcision in the flesh became a symbol of the circumcision, i.e., the purification, of the heart (Deuteronomy 10:16; Deuteronomy 30:6, cf. Leviticus 26:41; Jeremiah 4:4; Jeremiah 9:25; Ezekiel 44:7), and a covenant sign to those who received it, inasmuch as they were received into the fellowship of the holy nation (Exodus 19:6), and required to sanctify their lives, in other words, to fulfil all that the covenant demanded. It was to be performed on every boy on the eighth day after its birth, not because the child, like its mother, remains so long in a state of impurity, but because, as the analogous rule with regard to the fitness of young animals for sacrifice would lead us to conclude, this was regarded as the first day of independent existence (Leviticus 22:27; Exodus 22:29; see my Archäologie , §63).
When God had finished His address and ascended again, Abraham immediately fulfilled the covenant duty enjoined upon him, by circumcision himself on that very day, along with all the male members of his house. Because Ishmael was 13 years old when he was circumcised, the Arabs even now defer circumcision to a much later period than the Jews, generally till between the ages of 5 and 13, and frequently even till the 13th year.