Genesis 17

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My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 10. Every man child among you shall be circumcised—This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called “covenant of circumcision” (Acts 7:8 ; Romans 4:11 ). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.

My Notes Authors John Calvin - Commentaries **Ye shall circumcise the flesh of your foreskin Very strange and unaccountable would this command at first sight appear. The subject treated of, is the sacred covenant, in which righteousness, salvation, and happiness are promised; whereby the seed of Abraham is distinguished from other nations, in order that it may be holy and blessed; and who can say that it is reasonable for the sign of so great a mystery to consist in circumcision?408408 “Tanti mysterii insigne statui in pudendis partibus.” But as it was necessary for Abraham to become a fool, in order to prove himself obedient to God; so whosoever is wise, will both soberly and reverently receive what God seems to us foolishly to have commanded. And yet we must inquire, whether any analogy is here apparent between the visible sign, and the thing signified. For the signs which God has appointed to assist our infirmity, should be accommodated to the measure of our capacity, or they would be unprofitable. Moreover, it is probable that the Lord commanded circumcision for two reasons; first, to show that whatever is born of man is polluted; then, that salvation would proceed from the blessed seed of Abraham. In the first place, therefore, whatever men have peculiar to themselves, by generation, God has condemned, in the appointment of circumcision; in order that the corruption of nature being manifest, he might induce them to mortify their flesh. Whence also it follows, that circumcision was a sign of repentance. Yet, at the same time, the blessing which was promised in the seed of Abraham, was thereby marked and attested. If then it seem absurd to any one, that the token of a favor so excellent and so singular, was given in that part of the body, let him become ashamed of own salvation, which flowed from the loins of Abraham; but it has pleased God thus to confound the wisdom of the world, that he may the more completely abase the pride of the flesh. And hence we now learn, in the second place, how the reconciliation between God and men, which was exhibited in Christ, was testified by this sign. For which reason it is styled by Paul a seal of the righteousness of faith. (Romans 4:11 .) Let it suffice thus briefly to have touched upon the analogy between the thing signified and the sign.

My Notes Authors John Calvin - Commentaries **_For an everlasting covenant _The meaning of this expression may be twofold: either that God promises that his grace, of which circumcision was a sign and pledge, should be eternal; or that he intended the sign itself to be perpetually observed. Indeed, I have no doubt that this perpetuity ought to be referred to the visible sign. But they who hence infer, that the use of it ought to flourish among the Jews even of the present time, are (in my opinion) deceived. For they swerve from that axiom which we ought to regard as fixed; that since Christ is the end of the law, the perpetuity which is ascribed to the ceremonies of the law, was terminated as soon as Christ appeared. The temple was the perpetual habitation of God, according to that declaration,

My Notes Authors John Calvin - Commentaries **And the uncircumcised man-child In order that circumcision might be the more attended to, God denounces a severe punishment on any one who should neglect it. And as this shows God’s great care for the salvation of men; so, on the other hand, it rebukes their negligence. For since God thus benignantly offers a pledge of his love, and of eternal life, for what purpose does he add threatening but to rouse the sluggishness of those whose duty it is to run with diligence? Therefore, this denunciation of punishment virtually charges men with foul ingratitude, because they either reject or despise the grace of God. The passage however teaches, that such contempt shall not pass unpunished. And since God threatens punishment only to despisers, we infer that the uncircumcision of children would do them no harm, if they died before the eighth day. For the bare promise of God was effectual to their salvation. He did not so attest this salvation by external signs, as to restrict his own effectual working to those signs. Moses, indeed, sets aside all controversy on this subject, by adducing as a reason, that they would make void the covenant of God: for we know, that the covenant was not violated, when the power of keeping it was taken away. Let us then consider, that the salvation of the race of Abraham was included in that expression, ‘I will be a God to thy seed.’ And although circumcision was added as a confirmation, it nevertheless did not deprive the word of its force and efficacy. But because it is not in the power of man to sever what God has joined together; no one could despise or neglect the sign, without both rejecting the word itself; and depriving himself of the benefit therein offered. And therefore the Lord punished bare neglect with such severity. But if any infants were deprived by death of the tokens of salvation, he spared them, because they had done nothing derogatory to the covenant of God. The same reasoning is at this day in force respecting baptism. Whoever, having neglected baptism, feigns himself to be contented with the bare promise, tramples, as much as in him lies, upon the blood of Christ, or at least does not suffer it to flow for the washing of his own children. Therefore, just punishment follows the contempt of the sign, in the privation of grace; because, by an impious severance of the sign and the word, or rather by a laceration of them, the covenant of God is violated. To consign to destruction those infants, whom a sudden death has not allowed to be presented for baptism, before any neglect of parents could intervene, is a cruelty originating in superstition. But that the promise belongs to such children, is not in the least doubtful. For what can be more absurd than that the symbol, which is added for the sake of confirming the promise, should really enervate its force? Wherefore, the common opinion, by which baptism is supposed to be necessary to salvation, ought to be so moderated, that it should not bind the grace of Gods or the power of the Spirit, to external symbols, and bring against God a charge of falsehood.

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 15, 16. As for Sarai … I will … give thee a son also of her—God’s purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai. Matthew Henry - Commentary on the Whole Bible 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.

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 18. O that Ishmael might live before thee—natural solicitude of a parent. But God’s thoughts are not as man’s thoughts [Isaiah 55:8 ]. John Calvin - Commentaries **And Abraham said unto God Abraham does not now wonder silently within himself, but pours forth his wish and prayer. His language, however, is that of a mind still perturbed and vacillating, O that (or I wish that) Ishmael might live! For, as if he did not dare to hope for all that God promises, he fixes his mind upon the son already born; not because he would reject the promise of fresh offspring, but because he was contented with the favor already received, provided the liberality of God should not extend further. He does not, then, reject what the Lord offers; but while he is prepared to embrace it, the expression, O that Ishmael! yet flows from him through the weakness of his flesh. Some think that Abraham spoke thus, because he was afraid for his firstborn. But there is no reason why we should suppose that Abraham was smitten with any such fear, as that God, in giving him another son, would take away the former, or as if the latter favor should absorb that which had preceded. The answer of God, which follows shortly after, refutes this interpretation. What I have said is more certain; namely, that Abraham prayed that the grace of God, in which he acquiesced, might be ratified and confirmed to him. Moreover, without reflection, he breaks forth into this wish, when, for very joy, he could scarcely believe what he had heard from the mouth of God. ‘To live before Jehovah’ is as much as, to be preserved in safety under his protection, or to be blessed by Him. Abraham therefore desires of the Lord, that he will preserve the life which he has given to Ishmael.

My Notes Authors John Calvin - Commentaries **And I will make my covenant He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love; to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavor to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace; and then immediately had descended to the design of miscalling; namely, that Abram should be upright. He now subjoins a more ample declaration of his grace, in order that Abram may endeavor more willingly to form his mind and his life, both to reverence towards God, and to the cultivation of uprightness; as if God had said ‘See how kindly I indulge thee: for I do not require integrity from thee simply on account of my authority, which I might justly do; but whereas I owe thee nothing, I condescend graciously to engage in a mutual covenant.’ He does not, however, speak of this as of a new thing: but he recalls the memory of the covenant which he had before made, and now fully confirms and establishes its certainty. For God is not wont to utter new oracles, which may destroy the credit, or obscure the light, or weaken the efficacy of those which preceded; but he continues, as in one perpetual tenor, those promises which he has once given. Wherefore, by these words, he intends nothing else than that the covenant, of which Abram had heard before should be established and ratified: but he expressly introduces that principal point, concerning the multiplication of seed, which he afterwards frequently repeats.

My Notes Authors John Calvin - Commentaries **And as for Ishmael. He here more clearly discriminates between the two sons of Abraham. For in promising to the one wealth, dignity, and other things pertaining to the present life, he proves him to be a son according to the flesh. But he makes a special covenant with Isaac, which rises above the world and this frail life: not for the sake of cutting Ishmael off from the hope of eternal life, but in order to teach him that salvation is to be sought from the race of Isaac, where it really dwells. We infers however, from this passage, that the holy fathers were by no means kept down to earth, by the promises of God, but rather were borne upwards to heaven. For God liberally and profusely promises to Ishmael whatever is desirable with respect to this earthly life: and yet He accounts as nothing all the gifts He confers on him, in comparison with the covenant which was to be established in Isaac. It therefore follow, that neither wealth, nor power, nor any other temporal gift, is promised to the sons of the Spirit, but an eternal blessing, which is possessed only by hope, in this world. Therefore, however we may now abound in delights, and in all good things, our happiness is still transient, unless by faith we penetrate into the celestial kingdom of God, where a greater and higher blessing is laid up for us.

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