Genesis 17
PATme?. There are various interpretations of these words: the plainest is that of De Dieu, who observes, that the word halom always signifies place, not time; or, that which is done in any place, and so we translate it by the word here* But there he makes a stop after that word, by way of admiration, in this manner: And even here also! or, even thus far! It had been less wonder, if God had taken care of me in my master’s houso; but doth ho follow ine with his favour even hither? This is wonderful! And then the next words, (have I looked after him that seeth me?) carried this sense, Have I “beheld God, who taketh care of me? What a favour is this, that he would so far condescend to me? It ought never to be forgotten; therefore shQ called his name, Thou God seest me. It may be proper here to add, that covenants were anciently made in those eastern countries, by dipping their weapons in blood (as Xenophon tells us), and by pricking the flesh, and sucking each other’s blood, as we read in Tacitus; who observes, (lib. ii. Annal.) that when kings made a league, they took each other by the hand, and, their thumbs being hard tied together, they pricked them, “when the blood was forced to the extreme parts, and each party licked it; which, he saith, was accounted “Arcanum foedus, quosi mutuo cruore sacratum;” a mysterious covenant, being made sacred by their mutual blood. How old this custom had been, we do not know; but it is evident God’s covenant with Abraham was solemnized on Abraham’s part by his own and his son Isaac’s blood, and so continued through all generations, by cutting off the foreskin of their flesh (as it follows in the next verse); whereby, as they were made the select people of God, so God in conclusion sent his own Son, who, by this very ceremony of circumcision, was consecrated to be their God and their Redeemer, appearance in the world than they would have done, after they were more endeared to them. But the child could not be circumcised before the eighth day after his birth; because till then he was looked upon as imperfect; and not yet sufficiently cleansed and purged; for which reason beasts were not accepted by God, till seven days were passed after their birth, (Exod. xxii. 30.) Sec More Nevoch. par. iii. cap. 49. And, as the child was not to be circumcised before the eighth day, so he was not (unless, perhaps, in cases of great weakness) to be kept uncircumcised beyond that day. On which, if the parents did not cause it to be circumcised, the house of judgment, as the Jews speak, were bound to do it. And if they did not (being ignorant perhaps of the neglect) the child when he came of age (i. e. was thirteen years old) was bound himself to get it done. If he did not, the judges (if it were known to them) were obliged to take care of it: as Mr. Scldcn observes, lib. i. do Synedr. cap. 0. p. 9G, 97.
Genesis 17:1
rrHEN Abram was ninety-nine years old. Thirteen years after Ishmael’s birth. The Lord appeared to Abram.] In a visible majesty, to satisfy him that the promise made, (xv. 4, 5.) should not be fulfilled in Ishmael. I am the Almighty God.] Or, All-sufficient. This is the first time we meet with this name; which was most fitly used here, when he speaks of a thing very difficult to be done, but not beyond the power of God, who can do all things, and needs none to assist him. Walk before me.] Go on to pleaso me. And be thou perfect.] Till thou hast completed thy faith and obedience.
Genesis 17:2
And I tvill make my covenant, &c. Establish and perform my covenant; for it was made before, and now only confirmed by a sign or token of it, (ver. 11.)
Genesis 17:3
Abram fell on his face. Being astonished at the brightness of that Majesty which appeared to him, (ver. 1.)
Genesis 17:4
As for me, behold, my covenant y &c. Be not afraid, for it is I, who am constant to my word, and now again engage myself unto thee. Thau shalt be a father of many nations.] Not only of Jews, and Ishmaelites, and others, but, in the spiritual sense, of all the gentile world.
Genesis 17:5
Neither shall thy name, &c. Abram is commonly interpreted high father; and Abraham, the father of a multitude. So the very text expounds the reason of this name: " For a father of many nations have I made thee.” There are many ways of making out this meaning, but none seems to inc so plain as that of Hottinger’s; who makes it a composition of Ab (a father), and the old word Raham, which still in Arabic signifies a great number. Smegma Orient, cap. viii. §. 19. Ver. G. And I will make thee exceeding fruitful, &c] I observed before, (xii. 7.) that Abram’s obedience was constantly rewarded in kind, &c. of which here is a new proof. For, upon his submission to be circumcised (wherein his obedience was next tried), which might seem to weaken the power of generation, (as Maimonides affirms it doth, More Nevoch. par. iii. cap. 49.) God promises that he would make him so exceeding fruitful, that nations and kings should proceed from him; as there did both by Israel, Edom, and Ishmael, from whom the Saracens came, &c.
Genesis 17:7
An everlasting covenant. The word olam, which we translate everlasting, hath often a limited signification, to the end of such a period, (as, Exod. xxi. 6. a servant for ever, is, till the year of jubilee) though, with respect to the thing signified, this covenant is absolutely everlasting, and continues now that the sign is abolished. The next words tell us what was signified in this covenant of circumcision. To be a God unto thee, &c] I think Maimonides hath truly observed, that in circumcision they covenanted with God, to have no othdr God but him; or, in his phrase, they covenanted concerning " the belief of the unity of God,” (More Nev. par. iii. cap. 49.) who promised to be their God; that is, to bestow all manner of blessings upon them, and at last to send the Messiah.
Genesis 17:8
And I will give thee, &c. Here he again renews his promise, (xii. 7. xiii. 15. xv. 18.) and confirms it by this covenant, to give him that land, wherein he was at present a stranger, and to put his seed in possession of it. An everlasting possession.] If they did not forfeit it by their disobedience to him.
Genesis 17:9
Thou shalt keep my covenant therefore, &c. Now follows Abraham’s part of this covenant, which was mutual between God and him.
Genesis 17:10
This is my covenant. Which the next verse explains, by the sign or token of the covenant. As the paschal lamb is called the passover of the Lord; (Exod. xii. 11.) that is, the memorial of the angel’s passing them by, when he killed the Egyptian children, (xiii. 9.) But circumcision was such a sign, that they entered thereby into a covenant with God to be his people. For it was not a mere mark, whereby they should be known to be Abraham’s seed, and distinguished from other nations; but they were made by this the children of the covenant, and entitled to the blessings of it: though, if there had been no more in it but this, that they who were of the same faith, as Maimonides speaks, should have one certain character, whereby they should be known and joined one to another, without the mixture of any other people, it had been a very wise appointment. And this mark was very fitly chosen, because it was such a token as no man would have set upon himself and upon his children, unless it were for faith and religion’s sake. For it is not a brand upon the arm, or an incision in the thigh, but a thing very hard, and in a most tender part: which nobody would have undertaken but on the forcnamed account, (par. iii. More Nev. cap. 49.)
Genesis 17:11
Ye shall circumcise the flesh of your foreskin. i.e. The foreskin of your flesh; for that member, which is the instrument of generation, is peculiarly called by the name of flesh, in many places, (Lev. xv. 2. Ezek. xvi. 26.) In which part of the body, rather than in any other, God appointed the mark of his covenant to be made; that they might be denoted to be a holy seed, consecrated to him from the beginning. The pagans made marks in several parts of their bodies (some in one, some in another), whereby they were consecrated to their gods; but the character which God would have imprinted upon his people, was in one peculiar part and no other (from which they never varied), viz. in that part which served for the propagation of mankind. Of which some have given natural, others moral reasons; but the most plain and obvious is, that it might be an apt token of the Divine covenant made with Abraham and his posterity, that God would multiply their seed, and make them as the stars of heaven, (xv. 5.) It is probable, also, that this part was chosen, rather than any other, to make them sensible that this was a Divine sacrament; for nothing but God’s institution could at first engage men to lay that part bare, which nature hath covered. It is of late, indeed, made a question by some learned men, whether this were the original of circumcision; which they fancy the Jews borrowed from the Egyptians, and not the Egyptians from the Jews. Certain it is, that not only the Egyptians, but several other nations, did very anciently use circumcision. Now it is improbable, say they, that the Egyptians (who seem to have had it the most early of all nations who sprang not from Abraham) would borrow this custom from the Hebrews, whom they perfectly hated (shepherds being an abomination to them, xlvi. 34.) and therefore they give themselves the liberty to say, that God did not now enjoin Abraham a new thing, when he ordered him to be circumcised, but only made this a sign of his covenant with him, which it was not with other nations. But unless it can be proved that circumcision was in use before Abraham’s time, (which doth not appear from any good authors, though such as Celsus were so bold as to affirm it, as we find in Origen, lib. v.) such arguments as these will not persuade us to believe, that it came from the Egyptians, or any other nation; but they had it, if not from the Hebrews, yet from the posterity of Ishmael, or other people descended from Abraham: who, being highly beloved of God, it is not credible that God would set the mark of Ham’s race upon him and his posterity; much less make it the token of his covenant with them. (See J. Ludolphus, lib.iii. Comment, in Histor. Ethiop. cap.i. n. 5.) The only authority upon whom the broachers of this novelty rely, is Herodotus, who, iii this second book, cap* 104. says, " The people of Colchis, and the Egyptians, were the only nations that were circumcised, an tf^Cj from the beginning: the Syrians and Phoenicians who live in Palestine, acknowledging they had this rite from them/ 5 Which is just such a tale as he tells in the second chapter of that book, that the Egyptians were the first inhabitants of the earth, unless, perhaps, the Phrygians. This opinion proceeded from their own vain conceit, which made them loath to confess they received circumcision from any other people. Though I think there is a convincing argument of it in Moses himself, who tells us, in chapter x. 14. that the Philistim came from the Casluchim; i.e. the people of Colchis, as that people came originally from Egypt. (So Herodotus himself, Diodorus, and abundanco of other credible authors, testify.) This, it appears by what I noted there, was before the time of Moses, nay, before Abraham; for the Philistim had a king among them in his days, as we read in this book, (xx. and xxvi.) Now these Philistim were anuncircumcised people, and therefore the people of Colchis, no doubt, were so also, when they Avent out of their country, and drove the Avim out of Palestine. And, consequently, the Egyptians had no such rite among them, when the Casluchim came from Egypt, but put a gross cheat upon Herodotus when they made him believe they had been circumcised, aw* ap^c, from the beginning. And in like manner they imposed upon him, who told him the inhabitants of Palestine (whom he calls Syrians and Phoenicians) confessed they received circumcision from the Egyptians: for there were no inhabitants of Palestine circumcised but the Jews, who always professed they received it from Abraham; who, we may be confident, was the first person in the world that was circumcised; there being nothing to induce any body to use such a rite, unless they had been directed to it by God, as Abraham was; from whom the Ishmaelites received it, and from them the Arabians; and from those countries, or from Abraham’s children by Keturah, it was derived (as seems most probable to me) to the Egyptians; from whom the people of Colchis, who knew themselves to be an Egyptian breed, embraced it, in imitation of their famous ancestors. But, after Abraham’s time, we find no such rite among tho Philistim, a colony of theirs; to whom, in all likelihood, they would have communicated it, as the Egyptians did to them, if it had been then used in that country.
Genesis 17:12
And he that is eight days old, &c. Maimonides thinks, that if circumcision had not been performed in their infancy, itmight have been in danger to have been neglected afterward. For “an infant felt not so much pain as ar^adult person would have done; in whom the flesh is more compact, and his imagination stronger. Hie parents also (especially fathers) have not so strong an affection to a child when he is newly born, as they have when he is grown up; and so more easily submitted to this harsh rite at their first
Genesis 17:13
He that is born in thy house, or bought with money, must needs be circumcised. Not whether they would or nor for men were not to be compelled to religion; which had been a profanation of this covenant. But Abraham was to persuade them to it; and, if they consented not, to keep them no longer in his house; but to sell them to some other people. So Maimonides expounds it, in his Book of Circumcision, cap. 1. which is true both of servants born in the house, and bought with money: but as for the children of these slaves, they were to be circumcised whether their parents would or no; because they were the possession of their masters, not of their parents. For which cause, when the parents were set free, their children were left behind, as their master’s goods, Exod. xxi. 4.
Genesis 17:14
Beer-lahai-roi. Some would have this refer both to Hagar and to God, in this manner: " The well of her that liveth, and of him (hat seeth,” (i. e. who preserves me in life.) So it was an acknowledgment that she owed her life and safety to God. That soul shall be cut off from his people.] That is, if, when he came to the age of thirteen years, he did not cause it to be done.. What it is to be cut off, is very much disputed. The simplest sense seems to be, he shall not be accounted one of God’s people. But the Hebrew doctors generally take this to. have been a punishment inflicted by the hand of heaven; i.e. of God: though they be much divided in their opinions about it. Of which Mr. Selden treats, at large, in lib. vii. De Jure N. et G. cap. 9. and De Synedr. lib. i. cap. C. and more briefly 1/ Empereur in his notes upon Chron. 1. Bertram de Republ. Jud. p. 351. Some say it was the shortening of the man’s life; others say it was the making him childless; so that his family and name perished in Israel. Maimonides would have it the extinction both of soul and body, like a brute. And Abarbincl takes it for the loss of the happiness of the world to come. Some Christians would have it to be excommunication: which cannot be, because such a person was never a member of the church, which he was to be made by circumcision..The first of these opinions seems more probable than the rest: for God himself saith of several offenders, to whom he threatens this punishment, " I will cut him off, and I will set my face against him,", (Lev. xvii. 10. xx. 5, 6. xxiii. 30.) Yet, in other places, it must be confessed, this cereth, or cutting oil*, signifies more largely, a punishment by the judge, and not by the hand of God. And therefore the signification of it must be determined by the matter with which it is joined. Thus the violation of the sabbath is threatened with cutting off, (Exod. xxxi. 14-.) which was to be done by stoning him: and so were incestuous persons, blasphemers, idolaters, and others, to be judiciously cut off by the rulers.
Genesis 17:15
Abram called his son’s name, &c. Hagar having told him at her return the foregoing story, he gave his son this name, in obedience to the angel’s command, (ver. 11.) Sarah shall be her name.] The same letter is added to her name, that was to Abraham’s, and for the same reason; for in the next verse it is said, " she shall be a mother of nations." Ver. 1G. Give thee a son also of her.] Here now the promised seed is determined to spring from Sarah. See xvi. 2.
Genesis 17:16
Fourscore and six years old. He was seventyfive years old when he came into Canaan, (xii. 4.) and had been ten years there when he took Hagar to wife (ver. 3. of this chapter), and therefore was then eighty-five years old; and consequently eighty-six the next year, when Ishmael was born.
Genesis 17:17
Abraham fell on his face. Worshipped God with the humblest reverence. And laughed.] Not doubting of the promise, (for the apostle tells us quite contrary, Rom. iv. 19.) but out of the exceeding great joy wherewith he was transported; and the admiration wherewith he was surprised. Which produced the following questions: Shall a child be bom unto him, who is a hundred years old? &c] As if he had said, Strange! that I and Sarah, at this age, should have a child! What joyful news is this! Accordingly, the Chaldcc translates the word laughed, he rejoiced.
Genesis 17:18
O that Ishmael may live before thee!. In his posterity; as appears by God’s answer to this petition, verse 20.
Genesis 17:19
Call his name Isaac. He had this name from Abraham’s, not from Sarah’s laughter Tfor that was after this; and proceeded not from the same cause with Abraham’s.
Genesis 17:20
I have heard thee. He shall have a numerous posterity. See Doctor Jackson’s first book on the Creed, chap. 2G. where he shews how the Hagarcns grew a mighty nation: and at last (when they were called Saracens) became the scourges of all these parts of the world.
Genesis 17:21
But my covenant will I establish with Isaac. The great blessings I have promised in the covenant I have made with thee, shall come to thy posterity by Isaac, not by Ishmael: particularly the Messiah.
Genesis 17:22
And God went up from Abraham. That visible majesty wherein he appeared to him, (ver. 1.) called often, in aftertimes, " the glory of the Lord," went up to heaven from whence it came.
Genesis 17:25
Ishmael ivas thirteen years old, &c. From hence it was, that the Saracens, descended from him, did not circumcise their children till they were thirteen years old. So it was in the days of Josephus, (lib. i. Antiq. cap. L3.) And the Saracens in Spain and Africa observed the. same custom.
Genesis 17:26
In the selfsame day. The Jews will have this to be the same with the great day of expiation instituted in Moses’s time: so that God every year remembered,‘say they, the covenant of circumcision. But this is an ungrounded fancy.
Genesis 17:27
A?id all the men of his house. Maimonides understands by the men of his house, those whom Abraham had converted from idolatry, and made proselytes to the true religion. So do others among the Jews; (see his treatise of the Worship of the Planets, cap. i. §. 9.) But it is more proper to understand by the men of his house, all his family in general: who were either (as it follows) born in his house (and therefore it is likely were bred up in the true religion, and so easily persuaded to receive the mark