Genesis 17

Chap. XVII. Ver. 1—14. Abram’s name changed, and ctr tained it for but a few generations only; on this ground, therefore, not only Jews, but very many Christians, expect that their country, though now overrun by Mahometans, will be restored to the children of Abraham, even to the end of time, which is as far as the term can be extended. But if we admit the Apostle’s exposition, and extend the promise to another and a better country, then, whether or not the Jews return to Palestine, the true seed of Abraham, believers in the promised Messiah, shall obtain an inheritance more abundant and enduring. (See on (Genesis 13:14-18).); ” We have here the origin of circumcision, an institution which, however revolting to European feelings, is held in such veneration to this day by a large portion of mankind, that they look down with execration and disgust on every male uncircumcised, and treat him as a dog.

In this institution we are to consider, 1. Its divine authority: it was no human invention, as some have pretended, for it was the command of God to Abraham. 2. Its political design, as making a separation between the seed of Abraham and other nations. 3. Its moral (or spiritual) signification, as pointing to a greater purity of life and manners, “laying apart all filthiness and superfluity of naughtiness.” (James 1.21.) Hence St. Paul, in the Romans, argues at length on the spiritual import of this rite, as a “seal of the righteousness of faith;” and the “circumcision of the heart,” is used by him for its purification by faith. St. Stephen also speaks of those Jews who refused to hear and to obey the gospel, as “uncircumcised in heart and ears.” ((Acts 7)

51.) Hence also the Apostle tells us, that “he is not a Jew [a true child of Abraham] who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly: and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of men, but of God”—alluding to the name of Judah, (whence Jew is derived,) which signifies praise. ((Romans 2:28-29).) Nor was the spiritual import of the rite unknown among the ancient Hebrews; for thus saith Moses to Israel, “The Lord God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart,” &c. ((Deuteronomy 30:6). See also (Jeremiah 4:4).) Ver. 15—27. Sarai’s name changed, and Isaac promised.— The change of Sarai’s name, as well as Abram’s, has been a matter meriting farther observation.

1. His great surprise and joy as to the promise of Isaac; “Abraham fell on his face, and laughed!” The text evidently expresses a high degree of joy, bordering on ecstasy and rapture; but not the levity which we usually connect with laughter, for Abraham at the same moment fell on his face before God. It should seem, that Abraham never doubted the divine promise, as to his having a numerous issue, but he hesitated as to the means of its accomplishment: “O that Ishmael might live before thee!” 2. This paternal affection was not displeasing in the sight of God: it is our duty to plead on behalf of all our children, however unpromising appearances may be, and a blessing may be obtained, though not exactly according to our wishes.

“As for Ishmael, I have heard thee; twelve princes shall he beget,” &c. (The fulfilment of this promise we shall find, (Genesis 25:12-16).) 3. We may remark Abraham’s prompt obedience: in the self-same day that the command was given it was obeyed, or at least began to be obeyed. 4. It may be farther remarked, that not only children, but servants, were included in this covenant, and partakers of this sacrament: and even females, though not subjects of this rite, were not excluded from the blessing; and under the dispensation of the gospel there is indeed no difference, for “in Christ Jesus there is neither male nor female.” The first verse of this chapter may form a proper practical conclusion of the whole.

“Walk before me, and be thou perfect;” or, as the margin reads it, “upright” or sincere. Integrity is true scriptural perfection; and without that every thing is defective, and all religion vain. We may not attain absolute perfection on earth, but we should study as nearly as possible to approach it, which is only to be done by “walking with God”—by a steady course of prayer and communion with him. Difficulties, to try our faith, may daily occur, and irksome and unpleasant duties will frequently present themselves; but we must walk on, “pursue the even tenor of our way,” and not turn aside, either to avoid the one or evade the other.

Notes on the verses

Chap. XVII. Ver. 1. I am the Almighty God.—El-Shaddai—This name is supposed to allude to the infinite bounty and all-sufficiency of Providence, which the heathen expressed latterly by the image of Diana covered with breasts, to intimate the beneficence of Nature, as they explained it; but which St. Paul attributes to the God of Nature, (Acts 14:17). _ Ver. 5. Thy name shall be Abraham.—The H (or He) inserted in this name, is supposed to be a part of the word Hamon, which signifies a multitude.— Ver. 8. The land wherein thou art a stranger.—Hebrew, “The land of thy sojournings.” I will be their God.—This is the first time this expression occurs. See (Exodus 6:7). Ver. 10. Every man child among you shall be circumcised.—This was the first institution of circumcision, and it was an institution of God, and not of man.

Indeed Herodotus says, that ‘the Colchi, Egyptians, and Ethiopians only, of all men circumcised from the beginning; and the Phoenicians and Syrians, which are in Palestine, learnt it of the Egyptians, as they themselves confess.’ So Diodorus Siculus speaks of circumcision as an Egyptian rite, and says there are some who make the nation of the Colchi, and of the Jews, to come from the Egyptians; hence he observes, that with these nations there is an ancient tradition to circumcise their new-born infants, which rite was derived from the Egyptians; but as the original of the Jewish nation is mistaken, so likewise is the original of this rite….. Those in Palestine that were circumcised, were the Jews only, as Josephus observes; but they did not learn it from the Egyptians, nor do they ever confess it; but, on the contrary, suggest that the Egyptians learnt it from them in the times of Joseph. The Colchi, indeed, who were a colony of the Egyptians, might learn it from them; and so the Ethiopians, who were their neighbours likewise.”—Dr.

Gil, in loc. It is more remarkable that the inhabitants of Mexico practised a kind of circumcision when the Spaniards came there; and the same rite is said to prevail among some of the savages of the South Sea. It is probable that there are more than 150 millions of persons among whom the rite is still observed, including the Mahometans. See Orient. Lit.: Ver. 12. He that is eight days old.—Marg. ‘A son of eight days;” the usual mode of expressing the age in Hebrew. Circumcision being a religious rite, might be performed upon the Sabbath. Ver. 13. Or bought with money—of any stranger, which is not of thy seed. This is, we believe, the origin of domestic slavery, and in its original, was a privilege, since it brought the child of a heathen within the limits of the covenant.

Slavery probably originated in war, and the Hebrews circumcised (but never without the consent of the party) those prisoners which other nations often sacrificed to their idols.—Michaelis’ Com. \ Ver. 4. The uncircumcised shall be cut off.—The Rabbins understand this of cutting off by death, either by the magistrates, when the case was brought before them, or by an untimely death from the hand of God.— Ainsworth, We have noticed above, that the ancient Hebrews were not ignorant of the spiritual import of this rite; and it appears that even Rabbins of more modern date were not wholly strangers to it. Thus it is written in the book