An Exposition of Genesis, Genesis · Chapter 17
CHAP. XVII.
In this chapter after thirteen years silence of God to Abram, (for we have no apparition of God unto him recorded after the birth of Ishmael unto this time) we have here the history of the Church revived and continued in the 99th year of Abram.
The generall heads of this chapter are two.
1. Gods apparition to Abram, with it's concomitants, from ver. 1. to 27.
2. Abram's obedience to Gods will revealed. ver. 23. to 27.
In the former we have these effects of Gods appearing. (1) The renewing of Gods covenant to him. ver. 1. to 8. (2) The addition of seal thereunto. ver. 9. to 14. (3) The special promise about Sarai's Isaac, ver. 15. to ver. 22.
Within the compasse of the first we have to note. (1) A generall intimation of Gods appearance and the scope of it, ver. 1.2. (2) Abrams reception of this discovery. ver. 3. (3) A more special revelation of the covenant to him in the particulars of it. ver. 3. to 8.
First, the general expression of Gods appearance and covenant is in ver. 1. 2. wherein occurre,
1. The time recorded, thus.
Ver. 2.And Abram was the son of ninety year & nine years. So the letter, Hebr. so the Caldee. — And Abram was of ninety nine years. Sept. He was then entring into that year of his age, which is not noted in vain by the Spirit, but it sheweth Gods visible discoveries were not every dayes work unto his Saints, but at his owne pleasure, and upon solemne occasion; and not without an hint of rebuking Abrams haste, to have the promised seed in a way of his own: sure it is, God exercizeth his faith and patience 14 years longer, before the seed is born, which God promised.
2. The apparition expressed, — And Jehovah was seen to Abram. so the Sept. — The Lord appeared, Calde. That is probably, in a visible shape of a man, as also afterward he did. Chap. 18. this was the fifth eminent appearance of God unto him:
3. The revelation of his will made upon this appearance — And God said unto him; The word which here he giveth him is threefold in form of speech, (1) narrative, foreign I am God almighty or alsufficient. — I am thy God, Sept. — Cald. as Hebr:
It is conceiv'd to be a promise, and so it may, but the form of speech is onelyonly declarative, where may be noted. (1) What God declareth; and that is the attribute of his power or all sufficiency, to perform in another way his promise made, though as yet it was not done; neither was it Gods will to doe it, as yet, to the uttermost. So God best interprets himself unto Moses, I appeared to Abram El-schaddai a God able to doe what I promised; but not Jehovah to put in present being then, what I was able to doe. Exod. 6.3. So that this attribute was most fitt for Abram; he contenting himself with Ismael as the promised seed, and looking upon himself and Sarai, as dead to generation at this time; now therefore God makes himself known a mighty God, an almighty one and all-sufficient; to whom nothing was impossible to bring about his owne promise. This supported Abrams faith. Rom. 4.20. Isai. 13.6. Nothing stands before him. (2) To whom this was declared; and that is to Abram, content enough as it seemeth, with the Son of the bond-woman, not seeing thorough the promise, but crying to earnestly for the promised seed as before: yet ready to beleeve what God should reveal unto him. (3) Why God declareth himself thus: surely it was most sutable to overcome the present difficulties incountring Abrams faith; for nothing but impossibilities appeared unto him to have a seed out of a dead body and dead womb. But seeing El-schaddai by faith, against hope he beleeved in hope. Rom. 4.18. (2) Preceptive, or mandatory, which injoyneth. 1. Exactness of walking, — Walk in my sight, or before mee, the Septuag. read, be pleasing before mee, the Caldee, Serve thou before me. Two terms are significant here. 1. That which note's the matter or duty injoyned, Walking, pleasing, and serving, as translated, which indeed carry in them the whole work of faith, love, and obedience to God in all things commanded by him. 2. The form, before me as I looking on. 2. Pureness of being, — And thou shalt be perfect — and be blamelesse; Sept. — be perfect, Cald. This notes the very form of life and working required, which is as some read perfection, others integrity, and others sincerity in being, professing, and working towards God. So that a pure, blameless, sincere frame of Spirit is all here required; and not perfection of degree's of grace not here attainable. ver. 1.
(3) Promissory, which is thus expressed ver. 2.Ver. 2. — And I will give my Covenant between me, and between thee, and I will multiply thee in exceeding exceedingly. — And I will put my Covenant, &c. and I will multiply thee vehemently. Septu. — Between my word and between thee, and I will multiply thee vehemently vehemently. Cald. In which generall discovery note.
1. The connection of the promise is observable which knits it to the forgoing command. 2. The promiser, I, El-schaddai, I am not onelyonly almighty but I will shew it. 3. The matter promised, in two expressions. (1) I will give my Covenant, viz. That made before, Chap. 5.18. Which is mainly the Covenant of grace and afterward is more distinctly delivered. (2) I will multiply thee abundantly, abundantly, which is annexed unto the Covenant of grace, and is the answerable effect of the former attribute, which nothing else but almightiness can doe, to give such an inumerable seed; so vehemently vehemently multiplied out of dead bodies, as before it was spoken, as the starrs or dust. ver. 2.
These truth's may be learned from the premises.
D. 1. Mans haste to get Gods promise in his own way may meet with Gods delayes.
D. 2. God stajeth his fulfilling promises until the time may most sute his glory.
D. 3. Gods extraordinary discoveries are more rare and unfrequent; not every day.
D. 4. God doth appear at last to perform his promise, when perhaps his servants look not for it.
D. 5. Jehovah declares himself in the forlorn conditions of his servants God almighty, that we might live upon him.
D. 6. Gods almightiness doth challenge exactness of faith, love, and obedience, in his peoples walking with him.
D. 7. Sincerity of being crowneth all walking with God, and so is commanded by him. Ver. 1.
D. 8. The almighty God, in a way of sincere walking before him will make good his Covenant to his Saints.
D. 9. Excessive multiplication of the Churches seed is annexed to Gods Covenant with Abram. Ver. 2.
(2) The next particular in the first head is Abrahams reception and entertainment of this Gods discovery, as it is expressed in the beginning of ver. 3.Ver. 3. And Abram fell upon his face.
His posture onelyonly is here noted as a symbol of his stipulation unto God upon this appearance unto him. It is no less than prostration which is here expressed; Worship of God appearing is surely the meaning of it. (1) In an awful fear of that Majestie visible. Dan. 8.17. (2) In an obediential restipulation, yeelding to Gods command and waiting for his promise. (3) In a grateful worshipping of God who came now to awaken him, for a new and better reception of his Covenant and promise than before; hereby expressing his faith and thankfulness, honouring God.
Note from it.
D. 1. Gods gracious appearances in his Covenant to his Saints are humbling discoveries to them.
D. 2. Saints humbly submit to all Gods will discovered in his vision to them.
D. 3. Saints humbly Worship and honor God in the revelation of his Covenant of love to them. Ver. 3.
(3) Now followeth a more distinct relation of Gods Covenant unto him, wherein we have, (1) The revealer, thus described — And Elohim spake with him, in saying, ver. 3.Ver. 3. The same God almighty who appeared to him, of whose word there could be no doubt. (2) The matter revealed, which is his Covenant, and this in two special parts of it is made known.
1. In that which concern's Abram by himself, ver. 4.5.6.
2. In that which concern's Abram and his seed joyntly; ver. 7.8.
In the first of these we have to consider.
(1) The singling out of the Covenant maker, I, behold my Covenant, Ver. 4.— And behold my Covenant. Sept. — Behold I have made my Covenant. Cald. Two special heads of comfort doth God hold out.
1. Himself. I. It is I. Abram, be not afraid, behold me God almighty, able to support This Abram needed, when he fell upon his face with some consternation at the appearance of God.
2. His Covenant, behold my Covenant; that is his former promise solemnly confirmed, let this discovery yet uphold thee.
(2) The specifying of the confederat peculiar in this Covenant, it is with thee — Sept. and Cald. same, that is, to Abram eminently and by himself.
(3) The special matter of the Covenant here made unto him. In general it was, that however now he might conceive himself very unlikely to have any more but one Ishmael, yet God Covenants with him as to that matter, that he should be the Father of many nations.
Wherein we have to note.
(1) The promise itself; And thou shalt be for a Father of multitudes of nations — Ver. 4. This according to the mind of Gods Spirit is rendred, 1. To the letter, concerning the natural seed of Abram, and so he was a Father or fountaine of a numerous seed, Ishmaelites, Kethureans, Israelites, &c. 2. To the spiritual application of this, and so it notes the seed of the Church, as well to be adopted to Abram, as such who did arise out of his loines. And this way the Spirit carrieth it. Rom. 4.16.17. Rom. 11.17. Gal. 3.7. And this doubtless by the Spirits interpretation is the main good promised to Abram to be the Father of the faithful, or of the multitude of beleeving nations; such as make up the Church of God. Therefore the expression for a Father in the original serves fitly here;foreign though Abram was not the natural Father of them, yet he was by Gods Covenant, as, or for a Father to them, who were gathered to his faith; and his name to be named upon them, as Abrams children. 1. The relation promised, a Father. 2. The correlate, of nations, not onelyonly worldly but spiritual. 3. The extent of this correlate multitudes, no small number, but all the Church which spread into nations, groweth to multitudes.
(2) A special signe or token of this priviledg in the change of his name. Ver. 5.Ver. 5.
Wherein occurre.
1. The actual change of his name, And thy name shal not be called farther, Abram, but thy name shal be Abraham. — Sept. and Cald. same. This is the first name we read of changed by God and doubtless as an act of grace, though sometime it is as a token of wrath and judgment. Wherein we have to observe, 1. Somthing denied, as derogatory to him, Thy name shall not any more be called Abram, that is, an high Father, or Abram alone without children. 2. Somthing affirmed, thy name shall be Abraham, that is, thou shalt be called and so surely be Abram or an high Father with a multitude of children. H. Is the first letter of foreign a multitude, and put for it, though abbreviated for better pronounciation, which otherwise should be Abrahamon: wherein may be observed, (1) A period put to Abrams orbity, or childlesness. (2) A beginning of Abrahams fruitfulness. (3) A special token of it in his name, which might stil put him in remembrance of it.
(2) A special reason of this token expressed, Because I have given thee the Father of the multitude of nations — foreign. I have set or made thee, Sept. — Cald. same. Herein note 1. The author of this constitution, God almighty, 1. 2. The constitution itself which carrieth in, it, (1) Reality of effect, it is set and done (2) Freeness, it is given, (3) Stability, it is without repentance, 3. The priviledge of constitution, a Fater of multitude of nations; according as was expressed before, so that Gods change of name here carrieth in it a real effect; and not onelyonly made a new addition to him at circumcision, as is conceived by some.
Thirdly. A confirmation of the same Covenant, by doubling and trebling it. Ver. 6.Ver. 6. Three expressions are added.
1. And I wil make thee to be fruitful in abundance, abundantly. — And I wil increase thee mightily. Sept. — I wil multiply thee very much, very much. Caldee.
(1) The priviledg promised is the same, fruitfulness or multiplication of seed unto him by God. (2) The extent of it, which is to the utmost multitude, therefore so doubly expressed.
2. And I wil give thee for nations — And I wil set thee. Septua. and Cald. That is to become nations or that nations should be of thee; The certainty, freeness, and greatness of this priviledge, is here again repeated.
3. And kings shal goe out from thee — And kings of nations shal be of thee. Sept. — And kings who shal rule over people, &c. Cald. In this the dignity of his seed, as well as the multitude and reality is signified; the truth of which was accomplished. 1. In the letter, as in the kings of several nations from Ishmael, Esau, &c. and the kings of Israel and Judah. 2. In the spiritual application, Christ the eminent king was to come from him,1 Pet. 2. v. 9. Rev. 1.6. whose day he saw. All this properly belongs to Abraham to be the Father of these.
Note from it.
D. 1. The almighty God speaks kindly to his humbled Worshippers.
D. 2. God almighty holds out himself a support to dejected soules.
D. 3. God almighty makes out himself in his Covenant unto his humbled prostrate soules.
D. 4. Temporal and spiritual paternity doth God give in his Covenant to barren Abram.
D. 5. Multitude of nations are the promised seed of Abram, both in the flesh, and in the Spirit.
D. 6. As Abram was a Father properly to his natural seed, so he is a Father to adopted nations. Ver. 4.
D. 7. There is a time of Gods putting an end unto Abram's and his Churches barrenness.
D. 8. God almighty changeth the name of the solitary into multitudes of children.
D. 9. God makes real to his people what he name's on them.
D. 10. God freely give's Abraham the Father of his multiplied people, and them children unto him. V. 5.
D. 11. Repeated promises from God to his, are strong obligations for duty from them to God.
D. 12. God is firmly ingaged for Abrahams and the Churches exceeding fruitfulnes; he will fructifie them vehemently, vehemently.
D. 13. God giveth Abraham to the nations, as well as to his natural seed, to be their Father.
D. 14. A royal seed is the Church from Abraham, especially in the king Christ.
D. 15. Gods Covenant to Abraham carrieth in it political order. Ver. 6. Kings as well as people shall come out of him.
2. The next part of the Covenant concerns Abraham and his seed together: as expressed, ver. 7.8. Wherein we have to consider these particulars. (1) The Coven…nt-maker, the same El-Schaddai, (2) The Covenant-making thus expessed.
Ver. 7.And I have made to stand my Covenant. It is in time past, though the matter requireth it to be read in future, being of things not yet accomplished. So the Sept. foreign, — I wil establish, and so the Caldee.
The making of it here is not onelyonly by gift, but by establishment; I will make my Covenant to arise against any thing that may hurt thee, and it shall not fall. (3) The Covenantees or confederates.
Between me and between thee, &c. 1. The parties confederat are Abraham and his seed. 2. The succession of them in their generations. The Sept. readeth so, but the Cald. reads, Between my word, and between thee, and between thy sonnes, &c. This is conceived to be the name of the son of God; but the parties here are God, and Abraham with his seed,
Quest. What is meant by this seed?
Answ. All Abrahams children natural in the line of Isaac and Jacob, together with all afterward under Christ ingrafted, and taken under his name. Of which the Apostle maketh two sorts.
1. The true seed of promise such as Isaac was. 2. The children of the flesh, such as were not the true Israel, to whome yet did appertain the external adoption, &c. Rom. 9. ver. 3. to 9. Which several seeds are reckoned under the Gospel as well as before, and under the Law. Both must be comprehended in Abrahams seed.
(4) The Covenant itself, of which are two parts expressed.
1. Principal and Spiritual, — For an everlasting Covenant to be unto thee for Elohim, and to thy seed after thee. — To be thy God and thy seed after thee. Sept. — To thy sonnes. Cald. Which properly is the promise of adoption of Abraham and his seed out of the world to become a peculiar people unto God amongst whom he was resolved especially to place his Name.
Herein is by Covenant granted. 1. Special relation, that El-schaddaj. (though he be God of heaven and earth), yet now will become more peculiarly by grace the God of Abraham, Isaac, Jacob and Israel: So to be a God to thee, and to bee thy God is all one. Now this was twofold according to the double seed. 1. External to those who were the seed in the flesh which had it's mortal ever. Rom. 9.4. 2. Internal which was to the true seed of promise, and to them was it an everlasting name indeed. Isai. 56.5. 2. Special communication unto his covenanted ones. I will be for a mighty to thee and to thy seed. And that two wayes. 1. By outward common salvation, and Church communion in externals, unto all the seed of Abraham; so they were all called the sonnes and children of the Kingdom, to whom the Law was given, and the service, &c. Rom. 9.4. 2. By inward and special salvation, and spiritual communion in all saving graces, Righteousness, Holines in truth, &c. So the force of this expression is, I will be to thee for a Mighty God, as if he had said, Whatever I am, or have, or can doe, I will be all that to thee and to thy seed. Almighty Righteousness, Life and Salvation. To be for a God, is the highest expression to set forth the communication of all good; what can there be that is not in God? Truly therefore are they blessed whose God is Jehovah. Psalm 144.15. 3. Special duration, for an everlasting Covenant, which according to the parts of it, and subjects concerned in it must admit a double sense. (1) Of outward adoption, and good vouchsafed to the seed of the flesh, it was a Covenant for their ever, that is so long as the carnal Israel should continue in their Church state, which was unto Christ, then the children of the Kingdom were cast out. Math. 8.11, 12. It was therefore but a bounded ever, as the Law of Ordinances had, that is so long as the subjects did continue: So what is for a mans life, we say he hath it for ever; it is indeed his ever. (2) Of inward adoption and grace vouchsafed to the true seed, and this is everlasting truly, that shall never end, as they are Gods seed established for ever. Ver. 7.
2. Additional, consisting of some external advantages; wherein also we have to consider.
(1) The external good by Covenant bequeathed, where note, 1. The freeness of the Douer, — And I have given, read in future, because yet to come, but very certain, and therefore exprest in time past. — I will give, Sept. and Cald. 2. The subjects to whom, Abraham and his seed both of flesh and promise; both injoy this portion, — 3. The matter of the gift expressed (1) By Abrahams travels, — The land of thy travels, pilgrimage and peregrinations. — which thou inhabitest, Sept. That should be his for rest. This was a type of Heaven unto which Abraham and his true seed should come. (2) By its name and extent, — Even all the land of Canaan; the bounds whereof were discribed before. Chap. 15. 4. The use or end of it, for a Possession everlasting, that is a quiet habitation, wherein they might walk with God, and serve him, and that for ever; even unto Christ: when the partition wall was to go down, and Abraham to become indeed the Father of all Nations.
12) The relation-promise repeated, — And I will be to them for a Mighty God, this beareth the same meaning as before expressed.
And all together teacheth us.
D. 1. Gods Covenant with Abraham is a standing Covenant, it riseth, but falleth not.
D. 2. The same Covenant which maketh Abraham the Father, maketh the Church his seed.
D. 3. Abraham and his seed are the onelyonly confederats with God in his Covenant to his Church.
D. 4. All the seed of Abraham after the flesh and after the promise have their respective places in the Covenant of God.
D. 5. Abraham's seed in successive generations are all in Covenant with God.
D. 6. The Almighty God hath given himself to Abraham, and all his seed in special relation to be their God. To carnal, outwardly: To spiritual, inwardly.
D. 7. God Almighty hath given himself to be for a God to Abraham and his seed. Common good to carnal, and special good to spiritual seed. All that God is, hath, or can do, to bring to Glory.
D. 8. Gods Covenant is everlasting; of outward priviledge to the Jewes ever, and of inward to the children of promise absolutly for ever. Ver. 7.
D. 9. Gods Covenant of Grace hath the promise of outward comforts additional to it.
D. 10. The place of the Churches Pilgrimage, God can give to be the place of their rest.
D. 11. Gods Covenant for a time confined his Church within the bounds of Canaan.
D. 12. The Churches station and possession there, was for a limited ever.
D. 13. The Almighty was Israel's God in that place eminently known.
D. 14. God will much more own his true seed in Heaven for ever. V. 8.Ver. 8.
2. The next special head in the first general of this Chapter is, the addition of a new seal unto the former Covenant.
Where about we have to observe.
1. The prescription of it, Ver. 9.
2. The description of it, Ver. 10, 11.
3. The subject of it with it's time stated, Ver. 12, 13.
4. The pressing motive to observation, Ver. 14.
(1) In the prescription of this sacramental seal, Ver. 9.Ver. 9. we have to note, 1. The connection of this institution with the former giving of his Covenant, I will be a God to thee and thine, and will doe you good in this land, and moreover thou shalt have this token of my Covenant; stiled Covenant here, according to the use of Gods expression. 2. The authority prescribing, And Elohim said unto Abraham; the same God almighty who gave the Covenant, institutes this seal. 3. The subject of this prescription, Abraham and his seed, in their successive generations; as before. 4. The matter prescribed, — And thou shalt keep my Covenant. 1. The act is conscientious observation, or use of it. foreign. Sept. 2. The object is Gods Covenant, that is, the token or seal of his Covenant, called God's eminently both in respect of original, and authority, and end, whereunto it is intended.
(2) In the description of this token of Gods Covenant are delivered, Ver. 10.Ver. 10. 1. A peculiar assertion of that which was prescribed, — This is my Covenant which ye shall keep. viz. Circumcision following.
Quest. But was not that the Covenant, I will be a God &c. Ver. 7.
Answ. Yea surely, therefore where God calleth Circumcision his Covenant, it must be understood figuratively, that is, This Circumcision is the seal of my Covenant which I have made and it shall be in your flesh; so that it is usual in sacramental expressions to attribute the thing unto the signe.
Or else to this purpose, This is my additional Ordinance to my Covenant, which yee shall observe toward me in your generations; that yee shall have a signe of my Covenant in your flesh. — Between my word and you. Cald. 2. A full expression of the Ordinance itself commanded.
That all males with you be circumcised; — Every male shall be circumcised, Sept. — In which proposition are observable. 1. The subject on whome this ordinance was imposed, Every male, for none els could be capable of it. 2. The signe it self ordained, Circumcision, ye shall bee circumcised: the nature whereof is afterward described. 3. The limitation of it, onelyonly among you, or for you, or with you this shall be done. It was enough for them all in Abrahams family the Church, for God's appointed time, that the males were circumcised; for the females were included in them; and the Covenant of promise was no less to them. 3. A special description of this Circumcision. — And ye shall circumcise the flesh of your foreskin. Ver. 11.— And ye shall be circumcised in the flesh of your foreskin. Sept. and Cald. the same with Hebr. Wherein occurre. 1. The agents, ye…. That is Abraham first, and so after parents, and others deputed by God for that work. 2. The act, Circumcise, or cut of round. 3. The object, the flesh of the foreskin, called foreign. by naturallists, whence is thought, praeputium is made, with some change of letter. The Greek foreign notes the top of the flesh which covers all the genital member. Why God should put the signe of his Covenant upon such a place? Though blasphemous wretches have derided it, yet surely it was his will, thought most fit by him, and for holy ends as by Moses and the Prophets is made apparent. 4. A special use or end of this ordinance, — And it shall be for a signe of Covenant between me and between you. — So Sept. — between my word and you. Cald. Here we have the plain interpretation of the former proposition. Circumcision is the Covenant, that is the token and seal of it, and of righteousness by it. Rom. 4.11. Now under this expression of a signe or token sacramental, are carried. (First) Signification; it was a signe to betoken somthing. (1) Pollution of Nature, in all before Circumcision. (2) Distinction of the Church from the people of the world. (3) Abolition of the body of the sinnes of the flesh. Therefore though Circumcision be enjoyned upon one member, yet is virtually upon all: as we read of the Circumcision of the Ear, the Lips, and Heart. Exod. 6.30. Jer. 6.10. Isai. 6.10. Deut. 10.16. Chap. 30. ver. 6. Col. 2.11. (4) Collation of the promise, of the Almighty being their God who were circumcised. (5) Restipulation of mans faith and obedience unto God to walk before him, and to bee upright. (6) Confession of faith in the promised seed to come, in whom this Circumcision should be finished. (Secondly) Application of all the benefits of this Covenant unto the Circumcised. (Thirdly) Obsignation of the whole Covenant, and all the benefits of the same unto the Soul. Rom. 4, 11. Thus farre from what is here praescribed and described unto us.
These observations may be noted.
D. 1. God Almighty think's fit to annexe visible seales to his Covenant, for his Churches edifying.
D. 2. Gods Authority injoyneth such as be in Covenant, to receive the visible seals thereof.
D. 3. The carnal seed of Abraham (as well as true) are in Gods account subjects fitt for outward Covenant seales. Ver. 9.
D. 4. The very Covenant of grace and the good of it are attributed to the external pledges of the same.
D. 5. A conscientious observation doth God require of the ordinance, for the participation of the Covenant blessing.
D. 6. Circumcision of all the males in Abrahams family was Gods sealing ordinance to them for the time appointed. Ver. 10.
D. 7. The cutting of the flesh of the fore-skin is that Circumcision first appointed by God.
D. 8. Gods Ordinance of Circumcision is the very signe and seal of the Covenant of grace; confirming Gods promise to man, and ingaging mans duty unto God, in mortification of the flesh, and walking in the Spirit perfectly before him. Ver. 11.
3. The subject of this seal with its stated time of administration, Ver. 12, 13. is to be scanned.
Herein these particulars occurre.
1. The subject of this signe described by these characters.
(1) Of Age, as recorded Ver. 12.Ver. 12. — And the son of eight dayes shall be Circumcised for …ou, or with you. — And a child of 8 dayes — Sept. — Cald. reads as He…r. The plaine sense is that the child having reached the eight day, and not before, was to be Circumcised, so it was exactly observed to the last, when the Ordinance could be administreth. So John the Baptist was Circumcised, and Christ also upon the eight day. Lu…k. 1.50. Chap. 2.21,
Quest. But why was the eight day the specifying time of the ripeness of the subject for this seal?
Answ. 1. This being positive, depends onelyonly upon Gods will, which is a full reason of it; as here he expressely commandeth it. 2. Somthing of natural consideration did also concurre as reason, That the child might have more strength to bear so severe a Sacrament. 3. Somthing of legal signification is also hinted, as some space for the mothers cleansing and sitting her to bear, as well as disposing the child which was accounted as in it's bloods untill the eighth-day; which Law also concerned the beasts which were to be sacrificed to God. Levit. 12.2, 3. Chap 22, 27. Other mysterious conjectures the Jewes make, as that a Sabbath might passe over them to sanctifie them, as there must be one Sabbath in eight dayes. But Scripture hints no such thing.
Quest. Was it alwayes then administred at that time? Or was it unlawful to Circumcise at other times? This is certain,
Answ. 1. Sooner they might not Circumcise any. 2. In some cases of such impediments as were allowed, it was not unlawful to deferre it; as in case of the child's weakness, and in their troublesome motions in the wilderness. Josh. 5.6, 7. But otherwise; no reasonable let withstanding, they were to Circumcise though the day fell out on the Sabbath. Joh. 7.22.
(2) Of Sexe, — Every male in your generations. 1. The subject is Males, onelyonly who were capable of it. 2. The succession, these in their generations.
(3) Of Condition, in respect of outward state; so the males are here discovered to be of two sorts. 1. Natural, as his owne seed successively springing from him. 2. Ascititious, such as he took besides these into his family, and they were also of two kindes. 1. — The birth of the house, or the son of the house, He that is born in the house, — The house-born of thy house, so the Sept. Which doubtless note's such servants as were borne of servants in his house. 2. Such as were — The acquisition of silver, that is, servants bought into his family at any price, — foreign. Sept. Three notes are of this. (1) He was a purchase by mony, or price of any kind. (2) He was a stranger, — Heb. Of every son of a stranger, so that others besides Abraham's natural children might be admitted. (3) He was none of Abraham's natural of-spring. He who is not of thy seed. — So that this is punctually noted; that this subject was not of Abraham's flesh and blood: and therefore neither Covenant nor seal were bound thereunto. — Sept. and Cald. the same. V. 12.
2. The necessity of the ordinance injoyned upon this.
By circumcising he shall be circumcised, Ver. 13.so Sept, and Cald. Which doubled phrase noteth. 1. The thoroughnes of the work, 2. The necessity of it, both in respect of the nature, and time of the duty. It must be even so in every circumstance as God hath commanded: onelyonly mercy reserved which God will have rather then sacrifice upon the weak and such as were not able to bear it.
3. The end of this covenant seal repeated.
And my covenant shall be in your flesh for an everlasting covenant. — So also read's the Sept. and Cald. Wherein are these termes. (1) The subject of whom it is spoken, Covenant, that is metonymically taken for the sign or seal of Gods Covenant, this token of my Covenant, circumcision, now injoyned. (2) The attribute, wherein is affirmed. 1. The use of it, a signe or seal of covenant it shall be; intended in that expression for a covenant. 2: The subject in which it shall appear, in your flesh, or circumcised part. (3) The duration, for ever, which applied unto the outward sign must needs signify a limited ever, to those generations, untill Christ, and no longer. Some queries would be answeared here about.
Quest. 1. Whether it be the same Covenant here to Abraham, as it is to us under the Gospell in Christ?
Answ. It is wholly the same 1. In its principle. 2. In its matter and substance, 3. In its end; so the Spirit affirmeth. Gal. 3.6.7.8.9.29. OnelyOnly in respect of external adjuncts of signes and administration it is not the same.
Quest. 2. Doth this covenant concern such kind of persons now under Christ as it did, when given to Abraham?
Answ. Yea altogether, both for sexe, and age, and condition; neither is there a title from Christ excluding any: but expresse reception even of infants, as members of the Kingdom of God. Mark. 10.14.
Quest. 3. Is the same Covenant capable of variety of outward signes, or seales?
Answ. Yea surely, for so God from Adam after he had revealed the same covenant in the seed of the woman, gave visible sacrifices, wherein somthing was sacramentall; after that, to Noah he gave the Ark & rainbow, signes of the same; after this, circumcision, and the passover to Abraham and Moses; and after all, baptisme and the Lords supper to us in Christ.
Quest. 4. Doth baptism succeed and come in the place of circumcision?
Answ. Yea, the Apostle speaks plainly to it. Col. 2.11.12. — Besides, circumcision being ended, baptism now serveth to the very same ends; to seal the covenant of grace, to initiate into the Church, to ingage soules to faith and obedience; in all which it is a like figure unto circumcision.
Quest. 5. Is not the subject of this seal changed?
Answ. No: for as in the first gathering of the Church into Abrahams family, old and yong were circumcised in their respective wayes, so in the bringing in of nations to the faith of Abraham in Christ, the elder beleeving and confessing are to be baptised and all their little ones together with them; for the covenant takes them in all. Acts. 2.39.
Quest. 6. Is the time then of the eighth day binding for baptism as for circumcision?
Answ. No: For the time was but a circumstance belonging unto that ordinance, and upon special reason both in respect of God and the creature; which being taken away, and an easier burden laid on all sexes by Christ, no reason can tye it unto the same time.
Quest. 7. What necessity was there for this ordinance to bee administred at such a time?
Answ. 1. No absolute necessity but conditionall so farre as it was possible at such a time. 2. The necessity was of precept, for our obedience, not of meanes to our salvation.
Hence learn wee.
D. 1. Gods Covenant of grace unto Abraham did take in infants, who were sealed also.
D. 2 Gods wisdom and mercy pointed out a set time for infants admission into his Church by circumcision.
D. 3. Gods seal of his Covenant in circumcision, as it was sharper, so it was straiter, onelyonly to males.
D. 4. God in building the partition between his Church and the world, left some gap for strangers to enter by.
D. 5. Abrahams charge was to bring his servants to Gods covenant and ordinances, as well as come himself. V. 12.
D. 6. God by his command hath laid a necessity on his of receiving his seals as his covenant,
D. 7. Gods will is to set some visible token of his spirituall covenant in the flesh of his.
D. 8. Such seals God hath made everlasting tokens of his covenant, circumcision to Jewes, baptism to Christians; which must require everlasting obedience.
(4) The last particular in the second general followeth, viz. The motive pressing Abraham and his seed unto the former duty, which is the danger of neglect, expressed in the 14th Ver. In summe, he commands obedience unto his Ordinance, under a most severe penalty that should be inflicted upon the offenders. Wherein these terms are considerable. 1. The subject of the penalty punctually described, — And the uncircumcised, or covered, Ver. 14.manchild or male, who shall not circumcise the flesh of his foreskinne. — Cald. same; — Sept. adde, in the eighth day. In which description, (1) The Sexe is mentioned, the male, but no age as the Septuagint expresseth of the eighth day; for surely God would lay no such Law nor penalty upon that age. The male therefore intended here, is he that was grown up to know the will of God, who was bound, if his parents did neglect it, to be obedient unto God himself; such is the subject threatned. (2) The condition of him as threatned, uncircumcised, or having the flesh of his foreskin abiding, and covering him; and he soe continuing. (3) The aggravation of it, who shall not circumcise, the flesh of his forskin, the active reading of this passage is to the letter and more easy to be understood than the passive. As it is read, whose flesh of his foreskin is not circumcised; or in whose flesh the foreskin is not circumcised; this seemes to cast the sentence upon poor infants who are not circumcised: so many ancients have erred, and others with them laying this severe sentence where God did not lay it. But this being read actively,foreign who shall not circumcise, &c, note's a wilful neglect or contempt of this ordinance when men come to knowledge, and then should submit themselves to this command of God; he that shall refuse, neglect or contemne this ordinance when he should subject himself thereunto is the person under penalty. 2. The sentence of penalty itself.
Even that soul shall be cut of from its people. — Sept. That soul shall be destroyed and blotted out from it's stocke. — Cald. even that man shall perish from his people (1) The subject is here again repeated that soul, i. e. The uncircumcised man, that shall neglect and despise it. (2) The sentence expressed, shal be c… of from his people, his stocke or kindred. 1. The term from whence he must be taken, is his people; which may be meant either politically, from the people of the same state, or ecclesiastically, from the people of the same Church, 2. The penalty, to be cut of from them, foreignwhich carrieth.
1. Somtimes death by the Magistrate, Exod. 31.14. 2. Somtimes excommunication from the Church, Exod. 12. v. 15. 3. Somtimes destruction from God, which might be by temporal and eternal death. Lev. 22.3. Upon this account Moses was like to be killed, Ex. 4.24.
3. The reason of this sentence thus recorded — He hath broken my Covenant — Sept. for he hath dissipated my Covenant — Cald. he hath made voyd my Covenant. The reason of the former sentence is the greatness of the sin, expressed here by the breach of Gods Covenant. 1. The object violated, is Gods Covenant, wherein he promised to become a God unto poore soules; now in the neglect and contempt of this signe in the flesh the very Covenant and God himself is despised; they are all united, one cannot be wronged without the other. 2. The act addes to the sin, (1) In the nature of it, it is a violent breaking, tearing, frustrating Gods promise or Covenant; so the word carrieth in it. (2) In the wilfulness of it, so he doth, and will do, who doth not submit to Gods ordinance; God himself, his Covenant and seal are trampled upon by the uncircumcised soul, therefore it must be cutt of. It is queried here.
Quest. 1. Whether every one that was uncircumcised, and so lived and died was cutt of from God, or no?
Ans. 1. If it be meant of uncircumcision plainly in the flesh, which was not executed in time as required, the omission lying on necessity, this did not cut of from God; otherwise those who died in the wildernes perished, which were many who had neither time, place, nor ability to subject themselves to this ordinance.
2. suppose it in some that did neglect to observe this Sacrament. The sentence however did not exclude repentances. Every threatning of judgment hath this in the bowels of it unles they repent. Christ grants this. Luke. 13.3.5.
Quest. 2. Is the same penalty upon neglect & contempt of the Covenant-seals now?
Answ. No less; but rather more, upon them that reject the counsail of God in Baptism; and spill the Lords blood at his supper. Luke. 7.30. 1 Cor. 11.27.29.
Learn hence.
D. 1. Threatnings are Gods own way to presse on duties on his own.
D. 2. Wilful neglect or contempt of Covenant-signes is grievous sin.
D. 3. Cutting of from the Church, and living, by death temporal and eternal, is the reward of such contempt.
D. 4. Be Covenant seals never so mean in themselves, yet God himself, and his Covenant of life are rejected in them. Ver. 14.
Thirdly. The third particular head is Gods special discovery of the promised seed to come of Sarai, wherein, 1. Gods revelation of his will concerning Sarai, ver. 15.16. 2. Abrahams reply to God, ver. 17.18. 3. Gods answer to Abraham, ver. 19.20.21.22.
(1) In God's gracious dignation unto Sarai, we have, 1. His will revealed concerning the change of her name, ver. 15.Ver. 15. wherein, 1. The revealer, thus described.
And Elohim said to Abraham. 1. The term of connection some read, by a word of order, afterward; some by way of addition, furthermore, besides; also; others onelyonly by a copulative, and. All note, that the revelation following is annexed to the duty required before. 2. The revealer is Elohim, God almighty, who was able to doe it. 3. The revelation is in plain termes, he spake it. 4. The subject of reception Abraham Gods friend. 2. The matter here revealed, which was a priviledge personally concerning Sarai, and implicitly the whole Church of God, and it is contained in Gods charge concerning the change of her name, exprest, 1. negatively, — Sarai thy wife, thou shalt not call her name Sarai — Cald. the same — Sept. Sara thy wife, her name shall not be called any more Sara. In which negation. 1. The authority is divine. 2. The thing denied, is not as a matter unlawful, to use the name, but a putting of an end unto her barren condition now at her 90th year. The name therefore imports in it the matter denied; the name Sarai signifieth my lady or princesse, which was but singular and limited, and in the denial of this is the taking away of her limited preheminence over one family onelyonly, and her long continued barrenness. 2. Affirmatively in what should succeed it — For Sarah is her name — Cald. same, — Sept. thus, but Sarra shal be her name; as the Apostles also read, the Greeks wanting an h at the end of words do supply it by double r. In which assertion, 1. The authority imposing is the same, the almighty God. 2. The name imposed is with the change of i, into h, Sarah, which letter was added to her husbands name before, as being the first letter of Hamon a multitude; noting him to be the high Father of multitudes, and so here it is put to her name, noting her also a princess or lady of multitudes issuing from her owne body. So that here is asserted under this name that exceeding fruitfulness of the barren which did not bear, that for her great issue is made a type of Jerusalem above, the mother of us all. 2. The reason of Gods will for this change, is given in the 16th ver. Which in general is Gods promise of bl…ssing her, signified in her name, which blessing as exprest, is twofold, 1. Immediate, upon her owne body, thus recorded, and I am blissing her, Ver. 16.and also I have given thee, &c. Cald. same, — Sept. And I will give thee a son of her, & I will belss him, — Which last clause is not in the Hebrew, in which promise may be noted, (1) The doner, God. The same Elohim as before, able to effect what he promiseth. 2. The good promised to be bestowed on her by him, exprest generally. 1. Ablessing. 2. The kind of blessing, a son, even the promised seed. Chap. 15. ver. 4. (3) The certainty, I have given, he speak's of what was to come as past, so we read I wil give. (4) The subject to whom, Abraham. (5) The person from whome the son was to issue. Sarah his own wife, from her. This is the first place where express mention is made of the mother of the promised seed; though no doubt but God alwayes intended this by his owne wife, which he easily might have understood; therefore here is a secret hint of reproof both to him and her for taking Hagar to help in this work; it was their weaknes to make such haste, therefore God makes them stay 15 years more, and then glorifieth his power, when they expected it not. 2. The mediate blessing which shee should have by the seed born of her, and I am blessing her, and she shall be for nations, and Kings of people shall be of her. — Cald. Kings who shal reign over peoples, &c. — Sept. thus, And he shall be for nations, and Kings of nations shall be of him. This was true but yet the blessing is here given to Sarah, as the reason of changing her name. Where we have.
(1) The causal good promised as before, I wil bl…ss her, not onelyonly speak good to her, but effect it. Such is God blessing, doing good to soules.
(2) The effect of this, which was fruitfulness mediate by her owne issue to come after. This is set out. 1. In the numerousness of the seed, She shal be for nations, i. e, a mother of them as Abraham the father; not one but many nations; which was true naturally in people, which came from her, but eminently in the accesse of all nations unto the covenant of grace typified by her, and the true Church of God. 2. In the eminency of her seed. Kings of people should be of her. Which was a royal seed issuing from such a Princesse, and this was acted. (1) Litterally in the Kingdoms from her. (2) Spiritually in the King Christ which was the main seed intended, and all his royal people with him. In him all nations were blessed. He was King of Kings, and Lord of Lords, and hee makes all his Kings and Priests unto God their Father.
Note hence.
D. 1. God joyneth promises to command, and giveth his Church for ordinances, as well as them unto his Church. From the connect.
D. 2. The almighty God is still revealing words of grace to his Abrahams.
D. 3. God in his owne time can forbid barrenness natural and spiritual.
D. 4. In forbidding barrenness God maketh abundantly fruitfull; as the mother of the faithfull so they themselves.
D. 5. Change of names carrieth reall change of natures and conditions with God. Ver. 15.
D. 6. God blessing is the cause of all fruitfulness, and it is doubled on the Church.
D. 7. God perform's his promise of seed in a right way, by Sarah, not by Hagar.
D. 8. All the numbers of the Church, and dignities thereof here, have Sarah their mother, as Abraham their father. Ver. 16.
2. The next particular is Abrahams reply unto God, ver. 17.18.
Wherein these things are observable.
1. His prostration at Gods discovery, even as it was ver. 3. recorded.
Ver. 17.And Abraham fel upon his face, — Sept. and Cald. the same.
It is a paraphrase of worshipping God, as before expressed. ver. 3. wherein faith, humility, and holy fear are expressed as the necessary attendants on true worship. A real apprehension of Gods presence, and due carriage to the same, as well as to the promise made now concerning Sarah, is intimated in this posture; where he layeth his own face to Gods foot. 2. His affection toward Gods discovery about Sarah's bearing of seed, — And he laughed, this action is but the symbol of his affection,foreign therefore the Caldee paraphraseth, And he rejoyced; It is controverted somthing about the meaning of this act.
Q. 1. Whether it were not an effect of unbelief as Sarah's laughing was? Some think so; but yet it is not here reproved as hers was: which evidenceth against it.Genes. 18. v. 12.
Q. 2. Whether it were not a pure effect of faith noting his gladnes in the good tidings given him by God? Ans. the Apostle seemeth so to commend the faith of Abraham in this matter, that there was not the least wavering. Rom. 4.19.20. Laughing note's affection as well as scorn. Psalm. 126.7. And so it may be the rejoicing of faith. Christ seemeth to commend it. John. 8.56. which day there, may referre unto this very time, wherein Abraham had the promise of the son of promise of whom according to the flesh our Lord came.
Q. 3. Whether it were not a mixt action, between faith and sense? Which is not hard to grant, so that sense be considered subordinat to faith, guided by it; & so against hope (for there was none in sense) he believed in hope as the Apostle speaketh, Rom. 4.18, 19. The whole carriage of Abraham therefore in this matter is commended by God. His laughing then, though an act of sense, was by way of admiration at the strangeness of this newes which God had told him. 3. His meditation or inward reasoning hereupon, (1) The form of it is expressed thus. — And he said in his heart. — And he spake to his mind saying, Sept.
It was an heart-reasoning; thoughts were there tossed up and down but no doubtful ones. OnelyOnly Gods word received by faith puts on serious considerations about his own and wifes condition. (2) The matter of it in two questions.
1. Shal there be born to a son of a hundred year? — shall a son be born to him, &c. Sept.
2. And shal Sarah the daughter of ninety years bring forth? Sept. and Cald. same. (1) The matter of both questions is the same, Whether it were possible that out of a dead womb, and dead body as to generation; a son could now be born? which deadness also might so much the more discourage because it was inflicted on them in youth as well as confirmed by age. (2) The form of the questions, is not of denying such a thing to be, but beleeving the thing to be possible with God, and admiring that such an event should be now produced upon what was barren from her youth. The phrase of a son of an hundred year, is of one entring into the hundredth year, as Abraham now was. So also a daughter of ninety, notes her entring into the nineteth year; wherein Isaac was born.
4. His supplication,Ver. 18. wherein occurre to note. 1. The Suppliant, And Abraham said unto God, — This is Abraham who beleeved the former promise made concerning Sarah. 2. The object petitioned, Elohim, the Almighty God. 3. The form of supplication, he spake by way of prayer. 4. The matter of supplication, — O that Ishmael might live before thee. — Let this Ismael live before thee, Sept. — I would that Ismael might stand, or abide before thee; Cald. (1) The subject prayed for; is the son of the flesh, whom perhaps Abraham formerly might suppose to be heir of promise but was the son of the bondwoman. (2) The blessing prayed for was, that hee might life. (3) The specification of this life, In the sight of God,foreign which may note both life temporal and aeternal; for in the face or favour of God all life consists. Psal. 39.5. (4) The scope of this petition, not as if he slighted the present promise of a son by Sarah, but in tender desire that his other seed might be under Gods blessing also.
Take these Notes from the promises.
D. 1. Gods sweetest discoveries of grace make Saints the more humble. Abraham prostrates himself when God promiseth to blesse him.
D. 2. The Saints face is fittest to meet with Gods foot. Greatest prostration to Gods condescention is most answearable.
D. 3. Joy and prostration may meet together towards God. Be humbled and yet laugh.
D. 4. Faith laugh's for joy in the promise; though sense in unbelief, as Sarah.
D. 5. The more improbable a promise is in sense, the more joy it works by beleeving. Ver. 17.
D. 6. Gracious parents may seek life and blessing for the worst of children.
D. 7. Good parents may somtimes preferre that which God will have come after. Abraham after the promise beggs for Ismael. Ver. 18.
3. Gods answer to Abrahams reply now followeth, Ver. 19.Ver. 19.
Wherein are these particulars. 1. His confirmation of the promise to Sarah concerning the seed, — And Elohim said surely Sarah thy wife is bearing, or shall bear to thee a son. — Sept. Behold Sarah thy wife shall bear to thee a son. — Cald. In truth &c. — 1. The form of confirmation — rendred,foreign yea, indeed, truly, in truth; which expression is by way of ratifying his former promise, ver. 16. And an hint to take him of from doting upon Ishmael, as if he should be his onelyonly son; as if he should say, I have promised it, and in truth it shall come to passe; it shall not faill. 2. The matter confirmed, that Sarah notwithstanding the deadness of her womb at such an age, shall certainly yet conceive, and bear to Abraham the son of promise; as was before declared, 2. His nomination of the son promised, And thou shalt call his name Jitschak. — Sept. and Cald. to same. Where note. 1. The Imposer, God. 2. The instrument of imposition, Abraham. 3. The imposition, thou shalt call. 4. The name itself, Jitschak, Laughter, or Joy. 5. The reason of this name, Abrahams laughing in faith; and rejoycing in the promised seed, and Christ in him. The Turks glory that Ismael their father had a better name, Gods hearing; but little reason for the name, For joy in God, is as good as Gods hearing of man. But we know good names may be cast upon bad men, as here it was; Gods Covenant carrieth the blessing to be gloried in, and not a mans name.
3. His Sanction of the Covenant of grace with this son. — And I have made, or will make to stand my Covenant to him for a Covenant of aeternity to his seed after him. — Sept. same. — and to his sonnes. Cald. Here also occurre. 1. The Establisher, God Almighty. 2. The establishment, have made to stand, in time past, to note the certainty of it to come, as if done already. It did stand firm in Gods purpose, and it should be no less established to Isaac in Gods time. 3. The object or matter established, my Covenant, which doubtless was the whole body of Gods promises made yea and Amen in Christ Jesus. 4. The duration of it, for a Covenant of aeternity it should be, which here is to be understood to be endless, for as much as the subject of it is immortal. The Covenant of grace ends not but in the perfection of Gods covenanted ones in glory. 5. The subject to whom this establishment was made, Isaac, and his seed, doubtless such as were children of faith both natural and ingrafted branches, for so Isaac's as wel as Abraham's seed must be reckoned; of him came Christ in whom all Gods chosen among the nations are blessed. ver. 19.
4. His dignation unto Ishmael according to Abraham's prayer; whe…ein God vouchsafeth these benefits. 1. Audience, thus expressed, — And for Ismael, I have heard thee — Sept. Behold I have heard, &c. — Cald. I have rereived thy prayer. That is, God accepted his prayer in part, but not in whole, so far as it seemed good unto him. 2. Beneficence, in these four things granted to Ismael, 1. In blessing of him, — so Sept. and Cald. Behold I have blessed him, giving portions of outward good. 2. In fructifying, or making him fruitful, And I have made him to increase. So Sept. and Cald. I will increase him; time past is put for the future. 3. In multiplying his fruit, And I have made him to multiply to very much, very much. Sept. and Cald. same. And I will multiply him, that is in his seed, to very much, very much: to a numerous seed. 4. In nobilitating him in the world, Twelve Princes shall he beget and I will give him to be a great Nation, — Sept. Twelve Nations shall he beget, &c. Cald. as Hebr.
This was made good as is read, Gen. 25, ver. 12, 16. whence this may be better understood; so God vouchsafeth the son of the flesh, fleshly things in abundance; and as yet it is made good unto his seed the Saracens unto this day. ver. 20.Ver. 20.
5. Gods exception followeth next, wherein we have, 1. The excepting particle, (1) is here well rendred, but, Ver. 21.wherein God sheweth he did not heare Abraham in all, which was not after his will. 2. The matter excepted, But my Covenant will I establish with Jitschak, &c. Sept and Cald. same.
(1) The matter is the establishment of the covenant of grace, my covenant will I establish, not with him, that God excepts. (2) The subject mentioned to whom this is reserved, set out, both by his name, Isaac; and by his mother, whom Sarah shall bear; and by the time of his birth.
In, or at this set time in the year following. — Sept. and Cald. same. That is the stated time of so many moneths wherein women usually bear children; by which time Abraham accomplished the hundred years, and Sarah the ninety, spoken of — ver. 21. Sixtly. Gods conclusion, and decession, or parting from Abraham, thus recorded.
And he finished to speak to him, and Elohim ascended up from Abraham. — Sept. same. — Cald. The glory of the Lord ascended. 1. Here we have Gods close of his revelation to Abraham at this time; at this last word he shut up his speech for this time. 2. Gods departure from Abraham into heaven; wherein must be concluded, that God appeared unto Abraham in a visible shape; so the Caldee read's, the glory of the Lord ascended, which doubtless was some visible symtome of his gracious presence with him, for otherwise God silleth heaven and earth in his beeing; neither can any local motion be attributed unto him. So that the summe is, this visible discovery of Gods mind to Abraham now ceased for this time. All these particulars being thus opened let us, gather the truths which may be fruitful to us, ver. 22.Ver. 22.
D. 1. God doubleth his promise sometimes to strengthen faith in his covenanted Saints. His revelation can only support faith.
D. 2. In harder cases and conflicts with sense God useth more solemne assertions of his promise. So now with Sarah who was so long barren.
D. 3. God almighty revealeth his will himself to raise faith in his people.
D. 4. Ninety years barrenness cannot hinder God from making a wombe fruitfull. Sarah thy wife, &c.
D. 5. The promised seed will answer the joy of beleevers in name and nature. Isaac in the time, Christ in truth.
D. 6. The covenant of grace is reciprocally established to the promised seed. To keep it as well as to receive it. Ver. 19.
D. 7. God may hear gracious parents in something for children of the flesh. Abraham for an Ismael.
D. 8. Children of the flesh God may bless with outward good, an increase, and multiplied seed, and worldly honors. V. 20.
D. 9. Gods special Covenant of grace doth God specially reserve for the promised seed.
D. 10. The seed of promise in whom all are blessed is punctually described by name and birth, and time. So it was with Isaack, so with Christ.
D. 11. At Gods set time, be it never so improbable unto sence, Gods promise shall be fulfilled. 21.
D. 12. God measureth out the revelation of his good pleasure, and shuts it up according to his will. And he left of talking with him.
D. 13. Extraordinary visible appearances of himself, God takes away at pleasure; but his saving discovery in his word and ordinances abide. V. 22. And God went up from Abraham.
The second general head of this chapter is Abrahams obedience unto Gods discovery of his will for the impressing of the token of Gods covenant upon himself and family, which then were the visible Church. ver. 23. to the end;
Wherein these particulars are considerable.
1. His obedience plainly expressed. ver. 23.24.25.
2. His obedience again repeated. ver. 26.27.
In the first narration of his obedience are observable. 1. The connection of it with Gods revelation of his will, that preceed's, and this followeth. A sweet order. 1.Ver. 23. 2. The subject of obedience, Abraham, to whom God was pleased to make known his covenant, Abraham. But here a querie or two must be resolved.
Quest. Did Abraham do all this work spoken of in circumcising such a family himself? He had 318 servants, &c. Gen. 14.14.
Answ. 1. He was the party to whome God spake, and the very head of the family, who did all either by his hand, or by his order.
2. It is very likely that he did ordain others helpfull in so great a work; for it is not credible, that he could do such a work himself in the time mentioned; neither did God bind him to do it himself, but onelyonly commanded it to be done; and that was his care to whom God made it known. By way of proportion it is further queried.
Quest. May any administer the signes of the Covenant now, as baptism, whomsoever any man may desire?
Answ. No. 1. Any might not do it now in circumcision, but such as were appointed. The Father is the head in the action; upon extraordinary case the mother hath done it as Sipporah, Exod. 4. Somtimes the supreme magistrate saw it done, as Joshua. 5.
Secondly. Nothing was done without rule then; much lesse may it now under the Gospel. 3. The command now runns to such as Christ calleth to preach the Gospel; therefore no other may do it. — The dispensations to women were wicked. — 3. The obedience performed appeareth in these particulars. 1. The object on whom he worketh, described. 1. In variety of relations within his family. (1) His son, — even Ishmael his son. (2) His children of the house, — All home born servants. (3) His purchased servants — All the purchase of his silver, which were servants bought or hired. 2. In the universality of the sexe, every male among the men or poor men of the house of Abraham; upon all he performed Gods will. 2. The act of obedience expressed, is twofold.
1. Hee took them, — that is, doubtless by preparatory speeches and counsells prevailed with them to set them apart, and fit them for such a difficult duty: for it is not credible, that he took any by force. 2. Hee circumcised the flesh of their foreskin, — that is, he cut off or caused to be cut of,foreign the skin that covered the top of the genitall member in all those males. A painful and shamefull work, had not God commanded it. 4. The time of this obedience, in the body of that day. — Some read it onelyonly demonstratively, in that very self same day, but others, in the body or strength of that day, when yet the sun was fully apparent; as the expression may carry: whence the Jewes account it unlawful to circumcise in the night, when the sun is downe; but how rationally, may be judged; where there is no rule against it. 5. The rule of this obedience, — as God had said unto him; by Gods word and no other canon did Abraham proceed in this work; wherein the purity and exactness of his obedience doth appear; strictly to act by Gods will. ver. 23. Sept. and Cald. same. 6. The age of Abraham, when he received the token of the covenant as it is registerd in the 24. ver.Ver. 24.
And Abraham was the son of 99 years in his being circumcised in the flesh of his foreskin. So at the first discovery of this Covenant-token to Abraham, the old received it with their yong. And no other did Christ intend in taking away this, and giving an easier signe in Baptism, but that parents who submitted unto faith, with their children should receive it, as an initial entrance into Gods Covenant.
But here it would be resolved.
Quest. Why is Abrahams age here mentioned when he was circumcised?
Answ. Although the reason be not expressed, yet safely may it be presumed. 1. To note Gods continued care of him unto this day; as his age is mentioned in other places. 2. To set the chronologie of the Church more clear.
Quest. Why did God deferre it so long, till he commanded it?
Answ, 1. To try him with an hard Sacrament at this time that his faith might appear more glorious. 2. To be the Father of the promised seed in circumcision; a figure of the cutting of the body of the sinnes of the flesh. — Ver. 24. Sept. and Cald. to the same 7. The age of Ismael is thus declared.
And Ismael his son was the son of thirteen year in the flesh of his foreskin being circumcised to him. — Sept. and Cald. to the same purpose.
Quest. Why was Ismael circumcised at this age?
Answ. At such a stature the command found him, as his Father at 99. And God would not have it delayed. Gods will is both law and reason.
Quest. Was this exemplary for others for the future to be circumcised.
Answ. No, for we see the word generally tyeth it unto the eighth day however the Arabians and Turks who boast of being his seed make it a rule to bee circumcised in the thirteenth year; such have they bin that would not be baptised until thirty year old as they conceive Christ was; making that a rule which God never meant.
Quest. Why was Ismael circumcised, seing the Covenant was not given to him?
Answ. 1. The outward part of the Covenant did belong to him as Abrahams seed, and in the visible Church; therefore the outward sign according to Gods will. 2. Abraham doubtles was commanded to circumcise him, as the rest in his house. 3. This was an outward meanes of grace, however abused by such a child of the flesh. It get's God glory in the aggravating of his sin. — Ver. 25.Ver. 25. And hence we may put Christians in mind, that though some say none but such who are true Christians must be baptised, visibility of profession is as much as any man can require for such an admission to this Covenant seed.
Secondly. In his obedience repeated by the work done, the same particulars are spoken of which need no more explication than what hath bin opened. So ver. 26.27. Only it may be demanded.
Quest. Why then is it repeated?
Answ. 1. To shew the certainty of this obdience in submitting unto this ordinance, which carried pain and shame and reproach as to man in it, yet Abraham and his house by faith went through all. 2. To shew the blessing of a conscionable governour; he hath his family sweetly concurring to submit unto God. 3. To be an example unto all Abrahams children to walk in the steps of his faith, and express it by ready submission unto all Gods commands.
Now take these observations.
D. 1. The beleevers obedience must alwayes follow Gods revelation. from connection.
D. 2. Such as know Gods will are bound to do it, and be obedient. So Abraham.
D. 3. All lawful administrators of his ordinances must have their warrant from God. So had Abraham.
D. 4. All of all ages within the outward priviledge of Gods Covenant hath he injoyned the initial token of it.
D. 5. Due preparation and execution faith doth make in administring God's sealing ordinances. So Abraham.
D. 6. Difficulty, shame, reproach and pain, cannot hinder faith from submitting to Gods ordinances. Gods command fenceth them against all this.
D. 7. Faith delayeth not to keep Gods commandments. The same day as God command's, Abraham obeyeth.
D. 8. Faith in all administrations steereth according to the word of God onelyonly. So did Abraham. Ver. 23.
D. 9. Every year of Gods Saints hath some special providence of God upon it.
D. 10. The eldest and the yongest are taken into Gods Churh-Covenant together.
D. 11. Faith will make age submit to hard services upon Gods command. So did Abraham. Ver. 24. What would not old age doe for God being so Spiriturll.
D. 12. Obedience is to be performed to Gods ordinances in such ages as Gods revelation find's them.
D. 13. Children of the flesh have bin and are allowed by God to share in outward priviledges of the Church.
D. 14. Vnsanctified soules may submit themselves to hard duties in the Church of God, Ver. 25.
D. 15. Eminent obedience to God hath a double memorial from his Spirit.
D. 16. It is commendable with the Spirit to have head and family all submitting to the ordinance of God. Especially when they yeeld to circumcision of hearts, which this of the flesh doth represent.
D. 17. Dangers affright not faith from obedience. All being sore together might be assaulted, Yet they submitt to it, as knowing God was guard and defence enough.
For the close of this Chapter, I shall onelyonly adde Luthers observation, upon the eminency of Abrahams obedience. Although the command of circumcising might seem to carry in it somthing of folly, and filthiness, as well as bitterness unto such an old Saint: Abraham did not so much as ask God, why this should be done? But goeth and doth it. Adam asked, why should this tree be forbidden? and so by unbelief fell. So of all popery he saith, Nihil est nisi unum quare. And againe, Crucifigamus hanc pestem quare. Pestilens hoc quare Abraham simpliciter jugulat, & ex corde evellit, &c. Luth. in Cap. 17. Gen. Fol. 103. 104.