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Genesis 17:4 World English Bible (WEB)

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4 "As for me, behold, my covenant is with you. You will be the father of a multitude of nations.

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Genesis 25:1-18 WEB

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Abraham took another wife, and her name was Keturah. She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Jokshan became the father of Sheba, and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim. The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah. Abraham gave all that he had to Isaac, but to the sons of the concubines who Abraham had, Abraham gave gifts. He sent them away from Isaac his son, while he yet lived, eastward, to the east country. These are the days of the years of Abraham's life which he lived: one hundred seventy-five years. Abraham gave up the spirit, and died in a good old age, an old man, and full of years, and was gathered to his people. Isaac and Ishmael, his sons, buried him in the cave of Machpelah, in the field of Ephron, the son of Zohar the Hittite, which is before Mamre, the field which Abraham purchased of the children of Heth. There was Abraham buried, with Sarah his wife. It happened after the death of Abraham, that God blessed Isaac, his son. Isaac lived by Beer Lahai Roi. Now this is the history of the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bore to Abraham. These are the names of the sons of Ishmael, by their names, according to the order of their birth: the firstborn of Ishmael, Nebaioth, then Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah. These are the sons of Ishmael, and these are their names, by their villages, and by their encampments: twelve princes, according to their nations. These are the years of the life of Ishmael: one hundred thirty-seven years. He gave up the spirit and died, and was gathered to his people. They lived from Havilah to Shur that is before Egypt, as you go toward Assyria. He lived opposite all his relatives.

Genesis 36:1-43 WEB

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Now this is the history of the generations of Esau (the same is Edom). Esau took his wives from the daughters of Canaan: Adah the daughter of Elon, the Hittite; and Oholibamah the daughter of Anah, the daughter of Zibeon, the Hivite; and Basemath, Ishmael's daughter, sister of Nebaioth. Adah bore to Esau Eliphaz. Basemath bore Reuel. Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau, who were born to him in the land of Canaan. Esau took his wives, his sons, his daughters, and all the members of his household, with his cattle, all his animals, and all his possessions, which he had gathered in the land of Canaan, and went into a land away from his brother Jacob. For their substance was too great for them to dwell together, and the land of their travels couldn't bear them because of their cattle. Esau lived in the hill country of Seir. Esau is Edom. This is the history of the generations of Esau the father of the Edomites in the hill country of Seir: these are the names of Esau's sons: Eliphaz, the son of Adah, the wife of Esau; and Reuel, the son of Basemath, the wife of Esau. The sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. Timna was concubine to Eliphaz, Esau's son; and she bore to Eliphaz Amalek. These are the sons of Adah, Esau's wife. These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons of Basemath, Esau's wife. These were the sons of Oholibamah, the daughter of Anah, the daughter of Zibeon, Esau's wife: she bore to Esau Jeush, Jalam, 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 who came of Eliphaz in the land of Edom; these are the sons of Adah. These are the sons of Reuel, Esau's son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah: these are the chiefs who came of Reuel in the land of Edom; these are the sons of Basemath, Esau's wife. These are the sons of Oholibamah, Esau's wife: chief Jeush, chief Jalam, chief Korah: these are the chiefs who came of Oholibamah the daughter of Anah, Esau's wife. These are the sons of Esau, and these are their chiefs. The same is Edom. These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. These are the chiefs who came of the Horites, the children of Seir in the land of Edom. The children of Lotan were Hori and Heman. Lotan's sister was Timna. These are the children of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam. These are the children of Zibeon: Aiah and Anah. This is Anah who found the hot springs in the wilderness, as he fed the donkeys of Zibeon his father. These are the children of Anah: Dishon and Oholibamah, the daughter of Anah. These are the children of Dishon: Hemdan, Eshban, Ithran, and Cheran. These are the children of Ezer: Bilhan, Zaavan, and Akan. These are the children of Dishan: Uz and Aran. These are the chiefs who came of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, chief Dishon, chief Ezer, and chief Dishan: these are the chiefs who came of the Horites, according to their chiefs in the land of Seir. These are the kings who reigned in the land of Edom, before any king reigned over the children of Israel. Bela, the son of Beor, reigned in Edom. The name of his city was Dinhabah. Bela died, and Jobab, the son of Zerah of Bozrah, reigned in his place. Jobab died, and Husham of the land of the Temanites reigned in his place. Husham died, and Hadad, the son of Bedad, who struck Midian in the field of Moab, reigned in his place. The name of his city was Avith. Hadad died, and Samlah of Masrekah reigned in his place. Samlah died, and Shaul of Rehoboth by the river, reigned in his place. Shaul died, and Baal Hanan, the son of Achbor reigned in his place. Baal Hanan the son of Achbor died, and Hadar reigned in his place. The name of his city was Pau. His wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab. These are the names of the chiefs who came from Esau, according to their families, after their places, and by their names: chief Timna, chief Alvah, chief Jetheth, chief Oholibamah, chief Elah, chief Pinon, chief Kenaz, chief Teman, chief Mibzar, chief Magdiel, and chief Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. This is Esau, the father of the Edomites.

Numbers 1:1-54 WEB

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Yahweh spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying, "Take a census of all the congregation of the children of Israel, by their families, by their fathers' houses, according to the number of the names, every male, one by one; from twenty years old and upward, all who are able to go out to war in Israel. You and Aaron shall number them by their divisions. With you there shall be a man of every tribe; everyone head of his fathers' house. These are the names of the men who shall stand with you: Of Reuben: Elizur the son of Shedeur. Of Simeon: Shelumiel the son of Zurishaddai. Of Judah: Nahshon the son of Amminadab. Of Issachar: Nethanel the son of Zuar. Of Zebulun: Eliab the son of Helon. Of the children of Joseph: Of Ephraim: Elishama the son of Ammihud. Of Manasseh: Gamaliel the son of Pedahzur. Of Benjamin: Abidan the son of Gideoni. Of Dan: Ahiezer the son of Ammishaddai. Of Asher: Pagiel the son of Ochran. Of Gad: Eliasaph the son of Deuel. Of Naphtali: Ahira the son of Enan." These are those who were called of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel. Moses and Aaron took these men who are mentioned by name. They assembled all the congregation together on the first day of the second month; and they declared their ancestry by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, one by one. As Yahweh commanded Moses, so he numbered them in the wilderness of Sinai. The children of Reuben, Israel's firstborn, their generations, by their families, by their fathers' houses, according to the number of the names, one by one, every male from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Reuben, were forty-six thousand five hundred. Of the children of Simeon, their generations, by their families, by their fathers' houses, those who were numbered of it, according to the number of the names, one by one, every male from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Simeon, were fifty-nine thousand three hundred. Of the children of Gad, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Gad, were forty-five thousand six hundred fifty. Of the children of Judah, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Judah, were sixty-four thousand six hundred. Of the children of Issachar, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Issachar, were fifty-four thousand four hundred. Of the children of Zebulun, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Zebulun, were fifty-seven thousand four hundred. Of the children of Joseph, of the children of Ephraim, their generations, by thir families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Ephraim, were forty thousand five hundred. Of the children of Manasseh, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Manasseh, were thirty-two thousand two hundred. Of the children of Benjamin, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war; those who were numbered of them, of the tribe of Benjamin, were thirty-five thousand four hundred. Of the children of Dan, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go forth to war; those who were numbered of them, of the tribe of Dan, were sixty-two thousand seven hundred. Of the children of Asher, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go forth to war; those who were numbered of them, of the tribe of Asher, were forty-one thousand five hundred. Of the children of Naphtali, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go forth to war; those who were numbered of them, of the tribe of Naphtali, were fifty-three thousand four hundred. These are those who were numbered, whom Moses and Aaron numbered, and the princes of Israel, being twelve men: they were each one for his fathers' house. So all those who were numbered of the children of Israel by their fathers' houses, from twenty years old and upward, all who were able to go out to war in Israel; even all those who were numbered were six hundred three thousand five hundred fifty. But the Levites after the tribe of their fathers were not numbered among them. For Yahweh spoke to Moses, saying, "Only the tribe of Levi you shall not number, neither shall you take a census of them among the children of Israel; but appoint the Levites over the Tabernacle of the Testimony, and over all its furnishings, and over all that belongs to it. They shall carry the tabernacle, and all its furnishings; and they shall take care of it, and shall encamp around it. When the tabernacle is to move, the Levites shall take it down; and when the tabernacle is to be set up, the Levites shall set it up. The stranger who comes near shall be put to death. The children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, according to their divisions. But the Levites shall encamp around the Tabernacle of the Testimony, that there may be no wrath on the congregation of the children of Israel: and the Levites shall be responsible for the Tabernacle of the Testimony." Thus the children of Israel did. According to all that Yahweh commanded Moses, so they did.

Numbers 26:1-65 WEB

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It happened after the plague, that Yahweh spoke to Moses and to Eleazar the son of Aaron the priest, saying, Take the sum of all the congregation of the children of Israel, from twenty years old and upward, by their fathers' houses, all who are able to go forth to war in Israel. Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan at Jericho, saying, [Take the sum of the people], from twenty years old and upward; as Yahweh commanded Moses and the children of Israel, that came forth out of the land of Egypt. Reuben, the firstborn of Israel; the sons of Reuben: [of] Hanoch, the family of the Hanochites; 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 those who were numbered of them were forty-three thousand seven hundred thirty. The sons of Pallu: Eliab. The sons of Eliab: Nemuel, and Dathan, and Abiram. These are that Dathan and Abiram, who were called of the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against Yahweh, and the earth opened its mouth, and swallowed them up together with Korah, when that company died; what time the fire devoured two hundred fifty men, and they became a sign. Notwithstanding, the sons of Korah didn't die. 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 Zerahites; of Shaul, the family of the Shaulites. These are the families of the Simeonites, twenty-two thousand two hundred. The sons 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 sons of Gad according to those who were numbered of them, forty thousand and five hundred. The sons of Judah: Er and Onan; and Er and Onan died in the land of Canaan. The sons of Judah after their families were: of Shelah, the family of the Shelanites; of Perez, the family of the Perezites; of Zerah, the family of the Zerahites. The sons of Perez were: of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites. These are the families of Judah according to those who were numbered of them, seventy-six thousand five hundred. The sons of Issachar after their families: [of] Tola, the family of the Tolaites; of Puvah, 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 who were numbered of them, sixty-four thousand three hundred. The sons of Zebulun after their families: of Sered, the family of the Seredites; of Elon, the family of the Elonites; of Jahleel, the family of the Jahleelites. These are the families of the Zebulunites according to those who 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 became the father of Gilead; of Gilead, the family of the Gileadites. These are the sons of Gilead: [of] Iezer, the family of the Iezerites; of Helek, the family of the Helekites; 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. 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 who were numbered of them were fifty-two thousand seven hundred. These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites. 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 who 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. 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 those who 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 who were numbered of them, were sixty-four thousand four hundred. The sons of Asher after their families: of Imnah, the family of the Imnites; of Ishvi, the family of the Ishvites; of Beriah, the family of the Berites. Of the sons of Beriah: of Heber, the family of the Heberites; of Malchiel, the family of the Malchielites. The name of the daughter of Asher was Serah. These are the families of the sons of Asher according to those who were numbered of them, fifty-three thousand and 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 those who were numbered of them were forty-five thousand four hundred. These are those who were numbered of the children of Israel, six hundred one thousand seven hundred thirty. Yahweh spoke to Moses, saying, To these the land shall be divided for an inheritance according to the number of names. To the more you shall give the more inheritance, and to the fewer you shall give the less inheritance: to everyone according to those who were numbered of him shall his inheritance be given. Notwithstanding, the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. According to the lot shall their inheritance be divided between the more and the fewer. These are those who were 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 Levi: 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. Kohath became the father of Amram. 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. To Aaron were born Nadab and Abihu, Eleazar and Ithamar. Nadab and Abihu died, when they offered strange fire before Yahweh. Those who were numbered of them were twenty-three thousand, every male 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 those who were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by the Jordan at Jericho. But among these there was not a man of them who were numbered by Moses and Aaron the priest, who numbered the children of Israel in the wilderness of Sinai. For Yahweh had said of them, They shall surely die in the wilderness. There was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.

Romans 4:11-18 WEB

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He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. For the law works wrath, for where there is no law, neither is there disobedience. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."

Galatians 3:28-29 WEB

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There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. If you are Christ's, then you are Abraham's seed and heirs according to promise.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Genesis 17

Commentary on Genesis 17 Matthew Henry Commentary

John Gill   Keil & Delitzsch   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

Chapter 17

This chapter contains articles of agreement covenanted and concluded upon between the great Jehovah, the Father of mercies, on the one part, and pious Abram, the father of the faithful, on the other part. Abram is therefore called "the friend of God,' not only because he was the man of his counsel, but because he was the man of his covenant; both these secrets were with him. Mention was made of this covenant (ch. 15:18), but here it is particularly drawn up, and put into the form of a covenant, that Abram might have strong consolation. Here are,

  • I. The circumstances of the making of this covenant, the time and manner (v. 1), and the posture Abram was in (v. 3).
  • II. The covenant itself. In the general scope of it (v. 1). And, afterwards, in the particular instances.
    • 1. That he should be the father of many nations (v. 4, 6), and, in token of this, his name was changed (v. 5).
    • 2. That God would be a God to him and his seed, and would give them the land of Canaan (v. 7, 8). And the seal of this part of the covenant was circumcision (v. 9-14).
    • 3. That he should have a son by Sarai, and, in token thereof, her name was changed (v. 15, 16). This promise Abram received (v. 17). And his request for Ishmael (v. 18) was answered, abundantly to his satisfaction (v. 19-22).
  • III. The circumcision of Abram and his family, according to God's appointment (v. 23, etc.).

Gen 17:1-3

Here is,

  • I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael.
    • 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast.
    • 2. So long the promise of Isaac was deferred.
      • (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed.
      • (2.) That Abram and Sarai being so far stricken in age God's power, in this matter, might be the more magnified, and their faith the more tried. See Deu. 32:36; Jn. 11:6, 15.
      • (3.) That a child so long waited for might be an Isaac, a son indeed, Isa. 54:1.
  • II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah, some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant.
  • III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, v. 3.
    • 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan. 8:17; 10:9, 15; Rev. 1:17. Or,
    • 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note,
      • (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Prov. 6:22. He talks with them by his Spirit, Jn. 14:26. This honour have all his saints.
      • (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves.
      • (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool.
  • IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, v. 1. Observe here,
    • 1. What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Ex. 6:3. He used it to Jacob, ch. 28:3; 43:14; 48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either,
      • (1.) As an avenger, from sdh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa. 13:6, and Joel 1:15. Or,
      • (2.) As a benefactor s for asr who, and dy sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough.
        • [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing.
        • [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Ps. 16:5, 6; 73:25.
    • 2. What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe,
      • (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (1 Sa. 2:30), and to be entire for him, in all holy conversation. I know no religion but sincerity.
      • (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him.
      • (3.) A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.

Gen 17:4-6

The promise here is introduced with solemnity: "As for me,' says the great God, "behold, behold and admire it, behold and be assured of it, my covenant is with thee;' as before (v. 2), I will make my covenant. Note, The covenant of grace is a covenant of God's own making; this he glories in (as for me), and so may we. Now here,

  • I. It is promised to Abraham that he should be a father of many nations; that is,
    • 1. That his seed after the flesh should be very numerous, both in Isaac and Ishmael, as well as in the sons of Keturah: something extraordinary is doubtless included in this promise, and we may suppose that the event answered to it, and that there have been, and are, more of the children of men descended from Abraham than from any one man at an equal distance with him from Noah, the common root.
    • 2. That all believers in every age should be looked upon as his spiritual seed, and that he should be called, not only the friend of God, but the father of the faithful. In this sense the apostle directs us to understand this promise, Rom. 4:16, 17. He is the father of those in every nation that by faith enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine Majesty.
  • II. In token of this his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was,
    • 1. To put an honour upon him. It is spoken of as the glory of the church that she shall be called by a new name, which the mouth of the Lord shall name, Isa. 62:2. Princes dignify their favourites by conferring new titles upon them; thus was Abraham dignified by him that is indeed the fountain of honour. All believers have a new name, Rev. 2:17. Some think it added to the honour of Abraham's new name that a letter of the name Jehovah was inserted into it, as it was a disgrace to Jeconiah to have the first syllable of his name cut off, because it was the same as the first syllable of the sacred name, Jer. 22:28. Believers are named from Christ, Eph. 3:15.
    • 2. To encourage and confirm the faith of Abraham. While he was childless perhaps even his own name was sometimes an occasion of grief to him: why should he be called a high father who was not a father at all? But now that God had promised him a numerous issue, and had given him a name which signified so much, that name was his joy. Note, God calls things that are not as though they were. It is the apostle's observation upon this very thing, Rom. 4:17. He called Abraham the father of a multitude because he should prove to be so in due time, though as yet he had but one child.

Gen 17:7-14

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, v. 7, 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, v. 8. God had before promised this land to Abraham and his seed, ch. 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, Acts 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, v. 9, 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 Ex. 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, 1 Co. 12:23, 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 (v. 12, 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, v. 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, Ex. 4:24, 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.

Gen 17:15-22

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, v. 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 (v. 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, v. 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 (Jn. 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, Ps. 126:1, 2.
  • IV. Abraham's prayer for Ishmael: O that Ishmael might live before thee! v. 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, Phil. 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 (v. 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, ch. 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, v. 19, 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, 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.

Gen 17:23-27

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, v. 23, 26. Sincere obedience is not dilatory, Ps. 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.