Text -- Genesis 17:1-5 (NET)

The Sign of the Covenant

17:1 When Abram was 99 years old, the Lord appeared to him and said, “I am the sovereign God. Walk before me and be blameless. 17:2 Then I will confirm my covenant between me and you, and I will give you a multitude of descendants.” 17:3 Abram bowed down with his face to the ground, and God said to him, 17:4 “As for me, this is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be Abram. Instead, your name will be Abraham because I will make you the father of a multitude of nations.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 17:1

Full thirteen years after the birth of Ishmael.

Wesley: Gen 17:1

hasty marrying of Hagar. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified.

Wesley: Gen 17:1

In some visible display of God's immediate glorious presence with him. And said, I am the Almighty God - By this name he chose to make himself known to Abram, rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 35:11. They called him by this name, Gen 28:5, Gen 43:14, Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely.

Wesley: Gen 17:1

Shaddai. It speaks the almighty power of God, either As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took this title from the destruction of the old world: Or, As a benefactor, v for rva who, and yr it sufficeth. Our old English translation reads it here, very significantly, I am God All - sufficient. The God with whom we have to do, is self - sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls.

But the covenant is mutual, walk before me, and be thou perfect - That is, upright and sincere. Observe, That to walk before God, is to set God always before us, and to think, and speak, and act, in every thing as those that are always under his eye. It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation.

Wesley: Gen 17:1

sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him.

Wesley: Gen 17:1

sufficiency will have a great influence upon our upright walking with him.

Wesley: Gen 17:3

Either, As one overcome by the brightness of the Divine glory: Daniel and John did so likewise. Or. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face.

Wesley: Gen 17:4

The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant is with thee.

Wesley: Gen 17:4

This implies, That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and in the sons of Keturah. And the event answered, for there have been, and are, more of the children of men descended from Abraham, than from any one man at equal distance with him from Noah, the common root. That all believers, in every age, should be looked upon as his spiritual seed, as the father of the faithful. In this sense the apostle directs us to understand this promise, Rom 4:16-17. He is the father of those, in every nation, that, by faith, enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine majesty.

Wesley: Gen 17:5

In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.

JFB: Gen 17:1

Thirteen years after the birth of Ishmael [Gen 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar.

JFB: Gen 17:1

Some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence.

JFB: Gen 17:1

The name by which He made Himself known to the patriarchs (Exo 6:3), designed to convey the sense of "all-sufficient" (Psa 16:5-6; Psa 73:25).

JFB: Gen 17:1

Upright, or sincere (Psa 51:6) in heart, speech, and behavior.

JFB: Gen 17:3

The attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence.

JFB: Gen 17:4

Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour.

JFB: Gen 17:5

In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Rev 2:17).

Clarke: Gen 17:1

The Lord appeared to Abram - See note on Gen 15:1

Clarke: Gen 17:1

I am the Almighty God - אני אל שדי ani El shaddai , I am God all-sufficient; from שדה shadah , to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually

Clarke: Gen 17:1

Walk before me - התהלך לפני hithhallech lephanai , set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience

Clarke: Gen 17:1

Be thou perfect - והיה תמים vehyeh thamim , and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Mat 5:48 : Εσεσθε ὑμεις τελειοι, ὡσπερ ὁ Πατηρ ὑμων ὁ εν τοις ουρανοις τελειος εστι· Ye Shall Be perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect - to be perfect as our Father who is in heaven is perfect, to be filled with the fullness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, "You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience."If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera , "without wax;"and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be Sincere! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement.

Clarke: Gen 17:3

And Abram fell on his face - The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his knees, and touched the earth with his forehead. A very painful posture, but significative of great humiliation and reverence.

Clarke: Gen 17:5

Thy name shall be Abraham - Abram אברם literally signifies a high or exalted father. Ab -ra -ham אברהם differs from the preceding only in one letter; it has ה he before the last radical. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch’ s name is this: For a father of many nations have I made thee, אב המון גוים ab -hamon goyim , "a father of a multitude of nations."This has led some to suppose that אברהם Abraham , is a contraction for אב רב המון ab -rab -hamon , "the father of a great multitude.

Aben Ezra says the name is derived from אביר המון abir -hamon , "a powerful multitude.

Rabbi Solomon Jarchi defines the name cabalistically, and says that its numeral letters amount to two hundred and forty-eight, which, says he, is the exact number of the bones in the human body. But before the ה he was added, which stands for five, it was five short of this perfection

Rabbi Lipman says the ה he being added as the fourth letter, signifies that the Messiah should come in the fourth millenary of the world

Clarius and others think that the ה he , which is one of the letters of the Tetragrammaton, (or word of four letters, יהוה YeHoVaH ), was added for the sake of dignity, God associating the patriarch more nearly to himself, by thus imparting to him a portion of his own name

Having enumerated so many opinions, that of William Alabaster, in his Apparatus to the Revelation, should not be passed by. He most wisely says that ab -ram or ab -rom signifies father of the Romans, and consequently the pope; therefore Abraham was pope the first! This is just as likely as some of the preceding etymologies

From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed

Hottinger, in his Smegma Orientale, supposes the word to be derived from the Arabic root rahama , which signifies to be very numerous. Hence ab raham would signify a copious father or father of a multitude. This makes a very good sense, and agrees well with the context. Either this etymology or that which supposes the inserted ה he to be an abbreviation of the word המן hamon , multitude, is the most likely to be the true one. But this last would require the word to be written, when full, אב רם המון ab -ram -hamon

The same difficulty occurs, Gen 17:15, on the word Sarai , שרי which signifies my prince or princess, and Sarah, שרה where the whole change is made by the substitution of a ה he for a י yod . This latter might be translated princess in general; and while the former seems to point out her government in her own family alone, the latter appears to indicate her government over the nations of which her husband is termed the father or lord; and hence the promise states that she shall be a mother of nations, and that kings of people should spring from her. See Gen 17:15, Gen 17:16

Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both names, I cannot help concluding that some mystery was designed by its insertion; and therefore the opinion of Clarius and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out

From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of explanations of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false or absurd.

Calvin: Gen 17:1

1.And when Abram was ninety years old and nine Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had in the meantime occurred; but because the Spirit of God, according to his own will, selects those things which are most necessary to be known. He purposely points out the length of time which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials; yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain; namely, that Abram being contented with his only son, ceased to desire any other seed. The want of offspring had previously excited him to constant prayers and sighings; for the promise of God was so fixed in his mind, that he was ardently carried forward to seek its fulfillment. And now, falsely supposing that he had obtained his wish, he is led away by the presence of his son according to the flesh, from the expectation of a spiritual seed. Again the wonderful goodness of God shows itself, in that Abram himself is raised, beyond his own expectation and desire, to a new hope, and he suddenly hears, that what it never came into his mind to ask, is granted unto him. If he had been daily offering up importunate prayers for this blessing, we should not so plainly have seen that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before however we speak of Isaac, it will repay our labor, to notice the order and connection of the words.

First, Moses says that the Lord appeared unto him, in order that we may know that the oracle was not pronounced by secret revelation, but that a vision at the same time was added to it. Besides the vision was not speechless, but had the word annexed, from which word the faith of Abram might receive profit. Now that word summarily contains this declaration, that God enters into covenant with Abram: it then unfolds the nature of the covenant itself, and finally puts to it the seal, with the accompanying attestations.

I am the Almighty God ⁴⁰⁰ The Hebrew noun El, which is derived from power, is here put for God. The same remark applies to the accompanying word שדי ( shaddai,) as if God would declare, that he had sufficient power for Abram’s protection: because our faith can only stand firmly, while we are certainly persuaded that the defense of God is alone sufficient for use and can sincerely despise everything in the world which is opposed to our salvation. God, therefore, does not boast of that power which lies concealed within himself; but of that which he manifests towards his children; and he does so, in order that Abram might hence derive materials for confidence. Thus, in these words, a promise is included.

Walk before me The force of this expression we have elsewhere explained. In making the covenant, God stipulates for obedience, on the part of his servant. Yet He does not in vain prefix the declaration that he is ‘the Almighty God,’ and is furnished with power to help his own people: because it was necessary that Abram should be recalled from all other means of help, ⁴⁰¹ that he might entirely devote himself to God alone. For no one will ever retake himself to God, but he who keeps created things in their proper place, and looks up to God alone. Where, indeed, the power of God has been once acknowledged, it ought so to transport us with admiration, and our minds ought so to be filled with reverence for him, that nothing should hinder us from worshipping him. Moreover, because the eyes of God look for faith and truth in the heart, Abram is commanded to aim at integrity. For the Hebrews call him a man of perfections, who is not of a deceitful or double mind, but sincerely cultivates rectitude. In short, the integrity here mentioned is opposed, to hypocrisy. And surely, when we have to deal with God, no place for dissimulation remains. Now, from these words, we learn for what end God gathers together for himself a church; namely, that they whom he has called, may be holy. The foundation, indeed, of the divine calling, is a gratuitous promise; but it follows immediately after, that they whom he has chosen as a peculiar people to himself, should devote themselves to the righteousness of God. ⁴⁰² For on this condition, he adopts children as his own, that he may, in return, obtain the place and the honor of a Father. And as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore, let us know, that God manifests himself to the faithful, in order that they may live as in his sight; and may make him the arbiter not only of their works, but of their thoughts. Whence also we infer, that there is no other method of living piously and justly than that of depending upon God.

Calvin: Gen 17:2

2.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.

Calvin: Gen 17:3

3.And Abram fell on his face We know that this was the ancient rite of adoration. Moreover, Abram testifies, first, that he acknowledges God, in whose presence all flesh ought to keep silence, and to be humbled; and, secondly that he reverently receives and cordially embraces whatever God is about to speak. If, however, this was intended as a confession of faith, we must observe, that the faith which relies upon the grace of God cannot be disjoined from a pure conscience. God, in offering his grace to Abram, requires of him a sincere disposition to live justly and homily. Abram, in prostrating himself, declares that he obediently receives both. ⁴⁰³ Let us therefore remember, that in one and the same bond of faith, the gratuitous adoption in which our salvation is placed, is to be combined with newness of life. And although Abram utters not a word, he declares more fully by his silence, than if he had spoken with a loud and sounding voice, that he yields obedience to the word of God.

Calvin: Gen 17:4

4.As for me, behold, my covenant is with thee ⁴⁰⁴ They who translate the passage, ‘Behold, I make a covenant with thee,’ or, ‘Behold, I and my covenant with thee;’ do not seem to me faithfully to represent the meaning of Moses. For, first, God declares that he is the speaker, in order that absolute authority may appear in his words. For since our faith can rest on no other foundation than his eternal veracity, it becomes, above all things, necessary for us to be informed that what is proposed to us, has proceeded from his sacred mouth. Therefore, the pronoun I, is to be read separately as a preface to the rest; in order that Abram might have a composed mind, and might engage, without hesitation, in the proposed covenant. Whence a useful doctrine is deduced, that faith necessarily has reference to God: because, although all angels and men should speak to us, never would their authority appear sufficiently great to confirm our minds. And it cannot but be, that we should at times waver, until that voice sounds from heaven, ‘I am.’ Whence also it appears what kind of religion is that of the Papacy: where, instead of the word of God, the fictions of men are alone the subject of boast. And they are justly exposed to continual fluctuation, who, depending upon the word of men, act unjustly towards God, by ascribing to them more than is right. But let us have no other foundation of our faith than this word ‘I’, not as spoken indifferently by any mouth whatever, but by the mouth of God alone. If, however, myriads of men set themselves in opposition, and proudly exclaim, ‘We, we,’ let this single word of God suffice to dissipate the empty sound of multitudes.

And thou shalt be a father of many nations ⁴⁰⁵ It is asked what is this multitude of nations? It obviously appears, that different nations had their origin from the holy Patriarch: for Ishmael grew to a great people: the Idumeans, from another branch were spread far and wide; large families also sprung from other sons, whom he had by Keturah. But Moses looked still further, because, indeed, the Gentiles were to be, by faith, inserted into the stock of Abram, although not descended from him according to the flesh: of which fact Paul is to us a faithful interpreter and witness. For he does not gather together the Arabians, Idumeans, and others, for the purpose of making Abram the father of many nations; but he so extends the name of father, as to make it applicable to the whole world, in order that the Gentiles, in other respects strangers, and separated from each other, might, from all sides combine in one family of Abram. I grant, indeed, that, for a time, the twelve tribes were as so many nations; but only in order to form a prelude to that immense multitude, which, at length, is collected together as the one family of Abram. And that Moses speaks of those sons, who, being regenerate by faith, acquire the name, and pass over into the stock of Abram, is sufficiently proved by this one consideration. For the carnal race of Abram could not be divided into different nations, without causing those who had departed from the unity, to be immediately accounted strangers. Thus the Church rejected the Ishmaelites, the Idumeans, and others, and regarded them as foreigners. Abram therefore was not called the father of many nations, because his seed was to be divided into many nations; but rather, because many nations were to be gathered together unto him. A change also of his name is added as a token. For he begins to be called Abraham, in order that the name itself may teach him, that he should not be the father of one family only; but that a progeny should rise up to him from an immense multitude, beyond the common course of nature. For this reason, the Lord so often renews this promise; because the very repetition of it shows that no common blessing was promised.

Defender: Gen 17:2

God used the term "covenant" (Hebrew berith) no less than thirteen times in Genesis 17. Although He gives instructions and commandments here to Abram, they are not given as conditions of God's covenant; His promises again were unconditional. Three times (Gen 17:7, Gen 17:13, Gen 17:19) God calls it an "everlasting" covenant, and He promised again the land to Abram's seed as an "everlasting" possession (Gen 17:8). His name was changed from Abram ("exalted father") to Abraham ("father of a multitude"). Not only would he be the father of multitudes of physical descendants (Jews, Arabs, etc.), but the spiritual father of all them that believe in the true God."

TSK: Gen 17:1

am 2107, bc 1897

was : Gen 16:16

the Lord : Gen 12:1

Almighty : Gen 18:14, Gen 28:3, Gen 35:11; Exo 6:3; Num 11:23; Deu 10:17; Job 11:7; Psa 115:3; Jer 32:17; Dan 4:35; Mat 19:26; Eph 3:20; Phi 4:13; Heb 7:25

walk : Gen 5:22, Gen 5:24, Gen 6:9, Gen 48:15; 1Ki 2:4, 1Ki 3:6, 1Ki 8:25; 2Ki 20:3; Psa 116:9; Isa 38:3; Mic 6:8; Luk 1:6; Act 23:1, Act 24:16; Heb 12:28

perfect : or, upright, or sincere, Gen 6:9; Deu 18:13; Job 1:1; Mat 5:48

TSK: Gen 17:2

And I : Gen 17:4-6, Gen 9:9, Gen 15:18; Psa 105:8-11; Gal 3:17, Gal 3:18

multiply : Gen 12:2, Gen 13:16, Gen 22:17

TSK: Gen 17:3

Gen 17:17; Exo 3:6; Lev 9:23, Lev 9:24; Num 14:5, Num 16:22, Num 16:45; Jos 5:14; Jdg 13:20; 1Ki 18:39; Eze 1:28, Eze 3:23, Eze 9:8; Dan 8:17, Dan 8:18, Dan 10:9; Mat 17:6; Rev 1:17

TSK: Gen 17:4

a father : Gen 12:2, Gen 13:16, Gen 16:10, Gen 22:17, 25:1-18, Gen 32:12, Gen 35:11, 36:1-43; Num. 1:1-54; Num. 26:1-65; Rom 4:11-18; Gal 3:28, Gal 3:29

many nations : Heb. multitude of nations

TSK: Gen 17:5

but thy name : Gen 17:15, Gen 32:28; Num 13:16; 2Sa 12:25; Neh 9:7; Isa 62:2-4, Isa 65:15; Jer 20:3; Jer 23:6; Mat 1:21-23; Joh 1:42; Rev 2:17

Abraham : i.e. father of a great multitude

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 17:1-27

- The Sealing of the Covenant

1. שׁדי shaday , Shaddai, "Irresistible, able to destroy, and by inference to make, Almighty." שׁדד shādad "be strong, destroy."This name is found six times in Genesis, and thirty-one times in Job.

5. אברהם 'abrâhām , Abraham, from אברם 'abrām "high-father,"and הם hām the radical part of המין hāmôn a "multitude,"is obtained by a euphonic abbreviation אברהם 'abrâhām , "father of a multitude."The root רהם rhm is a variation of רום rvm ; affording, however, a link of connection in sound and sense with the root המה hāmâh "hum, be tumultuous,"from which comes המון hāmôn a "multitude."The confluence of the biliterals רם rm and הם hm yields the triliteral רהם rhm occurring in Arabic, though not elsewhere in our written Hebrew. The law of formation here noticed is interesting and real, though רהם rhm may not have been an actual result of it.

11. נמלתם n^e maltem formed from נמל nāmal , "circumcised." מוּל mûl "cut, circumcise."

15. שׂרה śārâh Sarah, "princess."

19. יצהק yı̂tschāq Jitschaq, "laughing."

The present form of the covenant is not identical with the former. That referred chiefly to the land; this chiefly to the seed. That dwelt much on temporal things; this rises to spiritual things. That specifies only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram ברית כרת kārat b^e rı̂yt , Gen 15:18); at present he takes the first step in the fufillment of the covenant ברית נתן nātan b^e rı̂yt , seals it with a token and a perpetual ordinance, and gives Abram and Sarai new names in token of a new nature. There was an interval of fourteen years at least between the ratification of the covenant and the preparation for the fulfillment of its conditions, during which Abraham’ s faith had time to unfold.

Gen 17:1-8

The covenant in its spiritual aspect. "The Lord,"the Author of existence and performance. "God Almighty,"El Shaddai. "El,"the Lasting, Eternal, Absolute. "Shaddai,"the Irresistible, Unchangeable, Destructive Isa 13:6; Joe 1:15. This term indicates on the one hand his judicial, punitive power, and points to his holiness; and on the other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration and defense of holiness. It refers to potence, and potence combined with promise affords ground for faith.

Walk before me and be perfect. - In the institution of the covenant we had "fear not"- an encouragement to the daunted or the doubting. In its confirmation we have a command, a rule of life, prescribed. This is in keeping with the circumstances of Abraham. For, first, he has now faith in the Lord, which is the fruit of the new man in him prevailing over the old, and is therefore competent to obey; and, next, the Lord in whom he believes is God Almighty, the all-efficient Spirit, who worketh both to will and to do in the destroying of sin and building up of holiness. "Walk"- act in the most comprehensive sense of the term; "before me,"and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; "and be perfect,"not sincere merely, unless in the primitive sense of duty, but complete, upright, holy, not only in walk, which is provided for in the previous clause, but in heart, the spring of action.

Gen 17:2

My covenant - which I have already purposed and formally closed. "I will grant,"carry into effect, the provisions of it. "Multiply thee."The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.

Gen 17:3-6

Abram fell on his face. - This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. "God talked with him."Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.

Gen 17:4

As for me. - The one party to the covenant is here made prominent, as in Gen 17:9 the other party is brought out with like emphasis. The exalted Being who has entered into it imparts a grandeur, solemnity, and excellence to the covenant. "Father of many nations."The promise of seed is here expanded and particularized. A multitude of nations and kings are to trace their descent from Abram. This is true in a literal sense. The twelve tribes of Israel and many Arab tribes, the twelve princes of Ishmael, Keturah’ s descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. "Nations"is a term usually applied, not to the chosen people, but to the other great branches of the human race. This points to the original promise, that in him should all the families of the earth be blessed. "Abraham."The father of many nations is to be called by a new name, as he has come to have a new nature, and been elevated to a new dignity. The high father has become the father of the multitude of the faithful.

Gen 17:7

Next, the spiritual part of the covenant comes into view. "To be a God unto thee, and to thy seed after thee."Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. "A perpetual covenant."This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on man’ s side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.

Gen 17:8

Thirdly, the temporal and the spiritual are brought together. The land of promise is made sure to the heir of promise, "for a perpetual possession,"and God engages to "be their God."The phrase "perpetual possession"has here two elements of meaning - first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession in all the variety of its ever grander phases will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be their chief glory that God is their God.

Gen 17:9-14

The sign of the covenant. "And thou."The other party to the covenant now learns his obligation. "Every male of you shall be circumcised."Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant was an artificial process, and therefore, though prescribed by God, was dependent on the voluntary agency of man. The former marked the sovereignty of God in ratifying the covenant and insuring its fulfillment, notwithstanding the mutability of man; the latter indicates the responsibility of man, the trust he places in the word of promise, and the assent he gives to the terms of the divine mercy. As the former covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special spiritual blessing and contemplates its universal acceptance. The rainbow was the appropriate natural emblem of preservation from a flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham to be the parent of a holy seed. And as the former sign foreshadows an incorruptible inheritance, so the latter prepares the way for a holy seed, by which the holiness and the heritage will at length be universally extended.

It is worthy of remark that in circumcision, after Abraham himself, the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant. Hereby is taught the lesson of parental responsibility and parental hope. This is the first formal step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the formal admission of the believing parents’ offspring into the privileges of the covenant, and therefore cheers the heart of the parent in entering upon the parental task. This admission cannot be reversed but by the deliberate rebellion of the child.

Still further, the sign of the covenant is to be applied to every male in the household of Abraham. This indicates that the servant or serf stands in the relation of a child to his master or owner, who is therefore accountable for the soul of his serf, as for that of his son. It points out the applicability of the covenant to others, as well as the children of Abraham, and therefore its capability of universal extension when the fulness of time should come. It also intimates the very plain but very often forgotten truth, that our obligation to obey God is not cancelled by our unwillingness. The serf is bound to have his child circumcised as long as God requires it, though he may be unwilling to comply with the divine commandments.

Gen 17:12-14

The time of circumcision is the eighth day. Seven is the number of perfection. Seven days are therefore regarded as a type of perfectage and individuality. At this stage, accordingly, the sign of sanctification is made on the child, betokening the consecration of the heart to God, when its rational powers have come into noticeable activity. To be "cut off from his people"is to be excluded from any part in the covenant, and treated simply as a Gentile or alien, some of whom seem to have dwelt among the Israelites. It was sometimes accompanied with the sentence of death Exo 31:14; and this shows that it did not of itself imply such a doom. Excommunication, however, for the omission of circumcision, would be extremely rare, as no parent would intentionally neglect the sacred interest of his child. Yet the omission of this rite has not been unprecedented, as the children of Israel did not generally circumcise their children in the wilderness Jos 5:5.

Gen 17:15-22

Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, "princess."Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. "Abraham fell upon his face and laughed."From the reverential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. "Said in his heart."The following questions of wonder are not addressed to God; they merely agitate the breast of the astonished patriarch. Hence, his irrepressible smile arises not from any doubt of the fulfillment of the promise, but from surprise at the unexpected mode in which it is to be fulfilled. Laughing in Scripture expresses joy in the countenance, as dancing does in the whole body.

Gen 17:18-20

Abraham seems up to this time to have regarded Ishmael as the promised seed. Hence, a feeling of anxiety instantly penetrates his breast. It finds utterance in the prayer, "Oh that Ishmael might live before thee."He asks "life"for his beloved son - that is, a share in the divine favor; and that "before God"- that is, a life of holiness and communion with God. But God asseverates his purpose of giving him a son by Sarah. This son is to be called Isaac - he that laughs or he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abram’ s prayer for Ishmael, however, is not unanswered. He is to be fruitful, beget twelve princes, and become a great nation. But Isaac is to be the heir of promise. At the present season next year he is to be born. The communication being completed, "God went"up from Abram.

Gen 17:23-27

In the self-same day. - In this passage we have the prompt and punctual fulfillment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was thirteen years of age when he was circumcised. Josephus relates that the Arabs accordingly delay circumcision until the thirteenth year (Ant. I. 12. 2).

Poole: Gen 17:1

I am the Almighty God who can do all that I have promised, or shall promise to time, and whatsoever pleaseth me; and therefore do thou firmly believe all my words.

Walk before me as becomes one in the presence of thy Lord, and Judge, and Rewarder, being careful to please and obey me in all things, and depending upon me for thy well-doing and well-being. See the same phrase, Gen 48:15 1Ki 8:25 Psa 116:9 . And be thou perfect i.e. sincere, universal, and constant in my belief of my promises, and obedience to my commands. See Gen 6:9 .

Poole: Gen 17:2

I am come to renew, establish, and enlarge that covenant which I formerly made with thee.

Poole: Gen 17:3

Abram fell on his face partly in self-abasement, and a humble sense of his own undeservedness of such favours; and partly in reverence and worship to God, and a thankful acknowledgment of his marvellous kindness. Compare Lev 9:24 Eze 43:3 .

Poole: Gen 17:4

Both literally, or after the flesh, of the Israelites, Ishmaelites, Edomites, &c., and spiritually, of all believers of all nations, to whom Abram hath in some sort the place of a father, Rom 4:12,17 . Not only as he was the great example and teacher of that faith by which they are all saved, (as the instructors of others are called their fathers, both in Scripture, as Gen 4:20,21 , and in profane authors,) but as he was made by God the head of the covenant, by or through whom the covenant right was conveyed to all his natural seed, and afterwards to the spiritual seed, all Gentile believers.

Poole: Gen 17:5

Abraham i.e. the father of a multitude; Ham in the Hebrew being put for Hamon, which signifies a multitude, by a figure called apocope, which is usual in proper names.

Haydock: Gen 17:1

Walk, &c. by assiduous meditation and advancement in virtue. This apparition was to inform Abram, that the promised seed should be born of Sarai. (Haydock)

Haydock: Gen 17:4

I am unchangeable, and faithful to my promises, the only God. (Du Hamel) ---

Nations. Jews, Saracens or Arabs, Idumeans, and, by faith, of all nations who shall believe in Christ, the King of kings. (Calmet) ---

The true Church will never then be reduced to a few unknown believers, as the Donatists and Protestants assert. (Worthington)

Haydock: Gen 17:5

Abraham. Abram, in the Hebrew, signifies a high father; but Abraham, the father of the multitude: Sarai signifies my Lady, but Sara absolutely Lady. (Challoner) ---

God thus receives them, as it were, into his own family. (Calmet)

Gill: Gen 17:1

And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai:

the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God:

and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" ^c, as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:

walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12,

and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews ^d fancy Abram became perfect, but was not till circumcised.

Gill: Gen 17:2

And I will make my covenant between me and thee,.... The covenant of circumcision, so called from the token of it, which God is said to make or give ^e, being his own constitution, and depended on his sovereign will and pleasure, see Act 7:8,

and will multiply thee exceedingly; as he had before promised at several times, and now renews it, lest be should think that Ishmael was the promised seed; for though Hagar's seed is promised to be multiplied, yet here Abram's seed by Sarai is intended, which should be exceeding exceedingly, or in great abundance multiplied; and especially as this may include both his natural seed by her, and his spiritual seed among all nations, who are of the same faith with him, see Gen 12:2.

Gill: Gen 17:3

And Abram fell on his face,.... At the sight of so glorious a Person that appeared to him, and in reverence of his majesty, and as sensible of his unworthiness of such a visit, and of having such favours bestowed upon him; and not because he was not as yet circumcised, as the Targum of Jonathan expresses it; and so other Jewish ^f writers observe, that before he was circumcised he fell, when God spoke to him, but afterwards he sat and stood, Gen 18:1; but it may be observed, that not only uncircumcised persons, as Balaam, Num 22:31, in whom Jarchi instances, but circumcised ones, as Ezekiel, Eze 1:28, Joshua, Jos 5:14, and others, have fallen on their faces at a divine appearance:

and God talked with him; after he was raised up, and was strengthened and encouraged to stand up before God, and hear what he had to say to him; for after this we read of his falling on his face again, Gen 17:17; which shows that he had been erect, after he first fell on his face: saying; as follows.

Gill: Gen 17:4

As for me, behold, my covenant is with thee,.... Who was gracious to make it, faithful to keep it, and immutable in it, though Abram was but a man, and sinful:

and thou shalt be a father of many nations: as he was of many Arabian nations, and of the Turks in the line of Ishmael; and of the Midianites, and others, in the line of his sons by Keturah; and of the Israelites in the line of Isaac, as well as of the Edomites in the line of Esau; and in a spiritual sense the father of all that believe, in all the nations of the world, circumcised or uncircumcised, as the apostle explains it, Rom 4:11.

Gill: Gen 17:5

Neither shall thy name be any more called Abram,.... Which signifies an "high father", which name he bore for many years before he was the father of anyone:

but thy name shall be Abraham: with all addition of the letter ה inserted into it, and makes the last syllable two, "raham": which word in the Arabic language, as Hottinger ^g observes, signifies "numerous" ^h; so that with this addition his name Abraham may be interpreted, the father of a numerous offspring; and with this agrees the reason of it, as follows:

for a father of many nations have I made thee; not that he was so already in fact, but in the purpose and promise of God, Rom 4:17; Abraham has not only been the father of many nations, in a literal sense, as before observed, but in a mystical sense, of the whole world; that is, of all in it that believe, whether Jews or Gentiles; and so the Rabbins ⁱ interpret it: at first, they say, he was the father of Aram, and therefore his name was called Abram, but now he is the father of the whole world, and therefore called Abraham; and so Maimonides ^k himself says, quoting this passage,"behold he is the father of the whole world, who are gathered under the wings of the Shechinah.''

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 17:1

¹ tn Heb “the son of ninety-nine years.”

² tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

³ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

⁴ tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

⁵ tn Or “in my presence.”

⁶ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

NET Notes: Gen 17:2

¹ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

² tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

NET Notes: Gen 17:3

¹ tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.

² tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.

NET Notes: Gen 17:4

¹ tn Heb “I.”

² tn Heb “is” (הִנֵּה, hinneh).

NET Notes: Gen 17:5

¹ tn Heb “will your name be called.”

² sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

³ tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

Geneva Bible: Gen 17:4

As for me, behold, my covenant [is] with thee, and thou shalt be a ^{( a )} father of many nations.

^{( a )} Not only physical descendants, but of a far greater multitude by faith, (Rom 4:17).

Geneva Bible: Gen 17:5

Neither shall thy name any more be called Abram, but thy name shall be ^{( b )} Abraham; for a father of many nations have I made thee.

^{( b )} The changing of his name is a seal to confirm God's promise to him.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 17:1-27

1 God renews the covenant with Abram, and changes his name to Abraham, in token of a greater blessing.

9 Circumcision is instituted.

15 Sarai's name is changed to Sarah, and she is blessed.

17 Isaac is promised, and the time of his birth fixed.

23 Abraham and Ishmael are circumcised.

Maclaren: Gen 17:1-9

Genesis 17:1-9

Abram was seventy-five years old when he left Haran. He was ninety-nine when God appeared to him, as recorded in this chapter. There had been three divine communications in these twenty-five years--one at Bethel on entering the land, one after the hiring off of Lot, and one after the battle with the Eastern kings. The last-named vision had taken place before Ishmael's birth, and therefore more than thirteen years prior to the date of the lesson.

We are apt to think of Abraham's life as being crowded with supernatural revelations. We forgot the foreshortening necessary in so brief a sketch of so long a career, which brings distant points close together. Revelations were really but thinly sown in Abram's life. For something over thirteen years he had been left to walk by faith, and, no doubt, had felt the pressure of things seen, silently pushing the unseen out of his life.

Especially would this be the case as Ishmael grew up, and his father's heart began to cling to him. The promise was beginning to grow dimmer, as years passed without the birth of the promised heir. As verse 18 of this chapter shows, Abram's thoughts were turning to Ishmael as a possible substitute. His wavering confidence was steadied and quickened by this new revelation. We, too, are often tempted to think that, in the highest matters, a bird in the hand is worth two in the bush,' and to wish that God would be content with our Ishmael's, which satisfy us, and would not withdraw us from possessed good, to make us live by hope of good unseen. We need to reflect on this vision when we are thus tempted.

1. Note The Revelation Of God's Character,

And of our consequent duty, which preceded the repetition of the covenant. I am the Almighty God.' The aspect of the divine nature, made prominent in each revelation of Himself, stands in close connection with the circumstances or mental state of the recipient. So when God appeared to Abram after the slaughter of the kings, He revealed Himself as thy Shield,' with reference to the danger of renewed attack from the formidable powers which He had bearded and beaten. In the present case the stress is laid on God's omnipotence, which points to doubts whispering in Abram's heart, by reason of God's delay in fulfilling His word, and of his own advancing years and failing strength. Paul brings out the meaning of the revelation when he glorifies the faith which it kindled anew in Abram, being fully assured that, what He had promised, He was able also to perform' (Rom. 4:21). Whenever our faith has fallen asleep,' and we are ready to let go our hold of God's ideal and settle down on the low levels of the actual, or to be somewhat ashamed of our aspirations after what seems so slow of realization, or to elevate prudent calculations of probability above the daring enthusiasms of Christian hope, the ancient word, that breathed itself into Abram's hushed heart, should speak new vigor into ours. I am the Almighty God--take My power into all thy calculations, and reckon certainties with it for the chief factor. The one impossibility is that any word of Mine should fail. The one imprudence is to doubt My word.'

What follows in regard to our duty from that revelation? Walk before Me, and be thou perfect.' Enoch walked with God; that is, his whole active life was passed in communion with Him. The idea conveyed by walking before God' is not precisely the same. It is rather that of an active life, spent in continual consciousness of being naked and opened before the eyes of Him to whom we have to give account.' That thrilling consciousness will not paralyze nor terrify, if we feel that we are not only ever in the great Task-Master's eye,' but that God's omniscience is all-knowing love, and is brought closer to our hearts and clothed in gracious tenderness in Christ whose eyes were as a flame of fire,' but whose love is more ardent still, who knows us altogether, and pities and loves as perfectly as He knows.

What sort of life will spring from the double realization of God's Almightiness, and of our being ever before Him? Be thou perfect.' Nothing short of immaculate conformity with His will can satisfy His gaze. His desire for us should be our aim and desire for ourselves. The standard of aspiration and effort cannot be lowered to meet weakness. This is nobility of life--to aim at the unattainable, and to be ever approximating towards our aim. It is more blessed to be smitten with the longing to win the unwon than to stagnate in ignoble contentment with partial attainments. Better to climb, with faces turned upwards to the inaccessible peak, than to lie at ease in the fat valleys! It is the salt of life to have our aims set fixedly towards ideal perfection, and to say, I count not myself to have apprehended: but … I press toward the mark.' Toward that mark is better than to any lower. Our moral perfection is, as it were, the reflection in humanity of the divine Almightiness. The wide landscape may be mirrored in an inch of glass. Infinity may be, in some manner, presented in miniature in finite natures. Our power cannot represent God's omnipotence, but our moral perfection may, especially since that omnipotence is pledged to make us perfect if we will walk before Him.

2. Note The Sign Of The Renewed Covenant.

Compliance with these injunctions is clearly laid down as the human condition of the divine fulfillment of it. Be thou perfect' comes first; My covenant is with thee' follows. There was contingency recognized from the beginning. If Israel broke the covenant, God was not unfaithful if He should not adhere to it. But the present point is that a new confirmation is given before the terms are repeated. The main purpose, then, of this revelation, did not lie in that repetition, but in the seal given to Abram by the change of name.

Another sign was also given, which had a wider reference. The change of name was God's seal to His part. Circumcision was the seal of the other party, by which Abram, his family, and afterwards the nation, took on themselves the obligations of the compact.

The name bestowed is taken to mean Father of a Multitude.' It was the condensation into a word, of the divine promise. What a trial of Abram's faith it was to bid him take a name which would sound in men's ears liker irony than promise! He, close on a hundred years old, with but one child, who was known not to be the heir, to be called the father of many! How often Canaanites and his own household would smile as they used it! What a piece of senile presumption it would seem to them! How often Abram himself would be tempted to think his new name a farce rather than a sign! But he took it humbly from God, and he wore it, whether it brought ridicule from others or assurance in his own heart. It takes some courage for any of us to call ourselves by names which rest on God's promise and seem to have little vindication in present facts. The world is fond of laughing at saints,' but Christians should familiarize themselves with the lofty designations which God gives His children, and see in them not only a summons to life corresponding, but a pledge and prophecy of the final possession of all which these imply. God calls things that are not, as though they were'; and it is wisdom, faith, and humility--not presumption--which accepts the names as omens of what shall one day be.

The substance of the covenant is mainly identical with previous revelations. The land is to belong to Abram's seed. That seed is to be very numerous. But there is new emphasis placed on God's relation to Abram's descendants. God promises to be a God unto thee, and to thy seed after thee,' and, again, I will be their God' (Gen. 17:8). That article of the old covenant is repealed in the new (Jer. 31:33), with the addition, And they shall be My people,' which is really involved in it. We do not read later more spiritual ideas into the words, when we find in them here, at the very beginning of Hebrew monotheism, an insight into the deep truth of the reciprocal possession of God by us, and of us by God. What a glimpse into the depths of that divine heart is given, when we see that we are .is possession, precious to Him above all the riches of earth and the magnificence of heaven! What a lesson as to the inmost blessedness of religion, when we learn that it takes God for its very own, and is rich in possessing Him, whatever else may be owned or lacking!

To possess God is only possible on condition of yielding ourselves to Him. When we give ourselves up, in heart, mind, and will, to be His, tie is ours. When we cease to be our own, we get God for ours. The self-centered man is poor; he neither owns himself nor anything besides, in any deep sense. When we lose ourselves in God, we find ourselves, and being content to have nothing, and not even to be our own masters or owners, we possess ourselves more truly than ever, and have God for our portion, and in Him all things are ours.'

MHCC: Gen 17:1-6

The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, " a high father," to Abraham, " the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed.

Matthew Henry: Gen 17:1-3

Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed. (2.) That Abram and Sarai being so far stricken in age God's power, in this matter, might be the more magnified, and their faith the more tried. See Deu 32:36; Joh 11:6, Joh 11:15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa 54:1.

II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah , some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant.

III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, Gen 17:3. 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan 8:17; Dan 10:9, Dan 10:15; Rev 1:17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Pro 6:22. He talks with them by his Spirit, Joh 14:26. This honour have all his saints. (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool.

IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, Gen 17:1. Observe here,

1. What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 28:3; Gen 43:14; Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from shôdeh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa 13:6, and Joe 1:15. Or, (2.) As a benefactor shin for 'ăsher who, and day sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Psa 16:5, Psa 16:6; Psa 73:25.

2. What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe, (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (1Sa 2:30), and to be entire for him, in all holy conversation. I know no religion but sincerity. (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him. (3.) A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.

Matthew Henry: Gen 17:4-6

The promise here is introduced with solemnity: " As for me, "says the great God, "behold, behold and admire it, behold and be assured of it, my covenant is with thee;"as before (Gen 17:2), I will make my covenant. Note, The covenant of grace is a covenant of God's own making; this he glories in ( as for me ), and so may we. Now here,

I. It is promised to Abraham that he should be a father of many nations; that is, 1. That his seed after the flesh should be very numerous, both in Isaac and Ishmael, as well as in the sons of Keturah: something extraordinary is doubtless included in this promise, and we may suppose that the event answered to it, and that there have been, and are, more of the children of men descended from Abraham than from any one man at an equal distance with him from Noah, the common root. 2. That all believers in every age should be looked upon as his spiritual seed, and that he should be called, not only the friend of God, but the father of the faithful. In this sense the apostle directs us to understand this promise, Rom 4:16, Rom 4:17. He is the father of those in every nation that by faith enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine Majesty.

II. In token of this his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was, 1. To put an honour upon him. It is spoken of as the glory of the church that she shall be called by a new name, which the mouth of the Lord shall name, Isa 62:2. Princes dignify their favourites by conferring new titles upon them; thus was Abraham dignified by him that is indeed the fountain of honour. All believers have a new name, Rev 2:17. Some think it added to the honour of Abraham's new name that a letter of the name Jehovah was inserted into it, as it was a disgrace to Jeconiah to have the first syllable of his name cut off, because it was the same as the first syllable of the sacred name, Jer 22:28. Believers are named from Christ, Eph 3:15. 2. To encourage and confirm the faith of Abraham. While he was childless perhaps even his own name was sometimes an occasion of grief to him: why should he be called a high father who was not a father at all? But now that God had promised him a numerous issue, and had given him a name which signified so much, that name was his joy. Note, God calls things that are not as though they were. It is the apostle's observation upon this very thing, Rom 4:17. He called Abraham the father of a multitude because he should prove to be so in due time, though as yet he had but one child.

Keil-Delitzsch: Gen 17:1-3

The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Gen 17:22), He said to him, " I am El Shaddai (almighty God): walk before Me and be blameless ."At the establishment of the covenant, God had manifested Himself to him as Jehovah (Gen 15:7); here Jehovah describes Himself as El Shaddai , God the Mighty One. שׁדּי : from שׁדד to be strong, with the substantive termination ai , like חגּי the festal, ישׁישׁי the old man, סיני the thorn-grown, etc. This name is not to be regarded as identical with Elohim , that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai , which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah , and describing Jehovah , the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of "his own body now dead,"and "the deadness of Sarah's womb"(Rom 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, " Walk before Me (cf. Gen 5:22) and be blameless "(Gen 6:9). "Just as righteousness received in faith was necessary for the establishment of the covenant, so a blameless walk before God was required for the maintenance and confirmation of the covenant."This introduction is followed by a more definite account of the new revelation; first of the promise involved in the new name of God (Gen 17:2-8), and then of the obligation imposed upon Abram (Gen 17:9-14). " I will give My covenant, "says the Almighty, "between Me and thee, and multiply thee exceedingly." בּרית נתן signifies, not to make a covenant, but to give, to put, i.e., to realize, to set in operation the things promised in the covenant - equivalent to setting up the covenant (cf. Gen 17:7 and Gen 9:12 with Gen 9:9). This promise Abram appropriated to himself by falling upon his face in worship, upon which God still further expounded the nature of the covenant about to be executed.

Keil-Delitzsch: Gen 17:4-8

On the part of God אני placed at the beginning absolutely: so far as I am concerned, for my part) it was to consist of this: (1) that God would make Abram the father ( אב instead of אני chosen with reference to the name Abram) of a multitude of nations, the ancestor of nations and kings; (2) that He would be God, show Himself to be God, in an eternal covenant relation, to him and to his posterity, according to their families, according to all their successive generations; and (3) that He would give them the land in which he had wandered as a foreigner, viz., all Canaan, for an everlasting possession. As a pledge of this promise God changed his name אברם , i.e., high father, into אברהם , i.e., father of the multitude, from אב and רהם , Arab . ruhâm = multitude. In this name God gave him a tangible pledge of the fulfilment of His covenant, inasmuch as a name which God gives cannot be a mere empty sound, but must be the expression of something real, or eventually acquire reality.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 17:1-27

7. The sign of circumcision ch. 17

The Lord confirmed His covenant with Abram by commanding him to circumcise all the males in his household. Circumcision thereby became the physical demonstration (sign) of the obedient faith of Abram and his descendants.⁵¹⁰ God further encouraged the patriarch's faith by changing Abram's name to Abraham and Sarai's to Sarah. This was an added confirmation that God would indeed give them innumerable seed as He had promised.

"This chapter is a watershed in the Abraham story. The promises to him have been unfolded bit by bit, gradually building up and becoming more detailed and precise, until here they are repeated and filled out in a glorious crescendo in a long and elaborate divine speech. From this point in Genesis, divine speeches become rarer and little new content is added to the promises, but the fulfillment of these promises becomes more visible."⁵¹¹

Abram undoubtedly assumed that Ishmael would be the promised heir until God told him that Sarai would bear his heir herself (v. 16). That revelation is the most important feature of this chapter. God gave the name changes and circumcision to confirm the covenant promise of an heir and to strengthen Abram's faith.

Thirteen years after the birth of Ishmael (16:16) God spoke to Abram again (the fifth revelation; v. 1). God called Himself by a new name: El Shaddai (the Almighty God). This was appropriate in view of the thing God proceeded to reveal to Abram that He would do. It would require supernatural power.

The references to the "covenant" in this chapter have caused some confusion. The Abrahamic Covenant (ch. 15) is in view (vv. 4, 7, 11, 19, 21) but also the outward sign of that covenant that was the covenant of circumcision (vv. 2, 9, 10, 13, 14). Thus Moses used the word "covenant" with two different references here. Whereas the Abrahamic Covenant was unconditional, the covenant of circumcision depended on Abram's obedience (vv. 1-2). God would bless Abram as Abram obeyed God by circumcising his household. This blessing would be in the form of multiplying Abram's descendants "exceedingly," even more than God had already promised.

The rite of circumcision was to be a continuing sign of the Abrahamic Covenant to all of Abram's descendants. God also gave Abram and Sarai the added assurance that they would have a multitude of descendants by changing their names.⁵¹²

Abram (high or exalted father) -- Abraham (father of a multitude)

Sarai (my princess) -- Sarah (royal princess [from whom kings would come, v. 16])

Abraham's name emphasized the number of his seed. Sarah's evidently stressed the royal nature of their line (vv. 6, 16, 20; cf. 12:2).

"The choice of the word be fruitful in verse 6 and multiply in verse 2 seems intended to recall the blessing of all humankind in 1:29: Be fruitful and multiply and fill the land,' and its reiteration in 9:1: Be fruitful and multiply and fill the land.' Thus the covenant with Abraham was the means through which God's original blessing would again be channeled to all humankind."⁵¹³

God wanted Abraham to circumcise his male servants as well as his children. The reason was that the Abrahamic Covenant would affect all who had a relationship with Abraham. Consequently they needed to bear the sign of that covenant. The person who refused circumcision was "cut off" from his people because by refusing it he was repudiating God's promises to Abraham.

"This expression undoubtedly involves a wordplay on cut. He that is not himself cut (i.e., circumcised) will be cut off (i.e., ostracized). Here is the choice: be cut or be cut off."⁵¹⁴

There are two views as to the meaning of being cut off from Israel. Some scholars hold it means excommunication from the covenant community and its benefits.⁵¹⁵ However the better evidence points to execution sometimes by the Israelites but usually by God in premature death.⁵¹⁶ The threat of being cut off hung over the Israelite offender as the threat of a terminal disease that might end ones life at any time does today.

The person who refused to participate in circumcision demonstrated his lack of faith in God by his refusal. Thus he broke the covenant of circumcision (v. 14).

Only males underwent circumcision, of course. In the patriarchal society of the ancient Near East people considered that a girl or woman shared the condition of her father if she was single, or her husband if she was married.

Circumcision was a fitting symbol for several reasons.

1. It would have been a frequent reminder to every circumcised male of God's promises involving seed.

2. It involved the cutting off of flesh. The circumcised male was one who repudiated "the flesh" (i.e., the simply physical and natural aspects of life) in favor of trust in Yahweh and His spiritual promises.

3. It resulted in greater cleanliness of life and freedom from the effects of sin (i.e., disease and death).

Circumcision was not a new rite. The priests in Egypt practiced it as did most of the Canaanites and the Arabs, but in Mesopotamia it was not customary. Later the Edomites, Moabites, and Ammonites practiced it, but the Philistines did not.⁵¹⁷ By commanding it of Abraham and his household God was giving further evidence that he would bless the patriarch. Circumcision has hygienic value since cancer of the penis has a much higher incidence in uncircumcised males.⁵¹⁸ Circumcision was a rite of passage to adulthood in these cultures.⁵¹⁹ Normally it was practiced on young adults (cf. ch. 34). Circumcising infants was something new.

"Designating the eighth day after birth as the day of circumcision is one of the most amazing specifications in the Bible, from a medical standpoint. Why the eighth day?

"At birth, a baby has nutrients, antibodies, and other substances from his mother's blood, including her blood-clotting factors, one of them being prothrombin. Prothrombin is dependent on vitamin K for its production. Vitamin K is produced by intestinal bacteria, which are not present in a newborn baby. After birth prothrombin decreases so that by the third day it is only 30 percent of normal. Circumcision on the third day could result in a devastating hemorrhage.

"The intestinal bacteria finally start their task of manufacturing vitamin K, and the prothrombin subsequently begins to climb. On day eight, it actually overshoots to 110 percent of normal, leveling off to 100 percent on day nine and remaining there for the rest of a person's healthy life. Therefore the eighth day was the safest of all days for circumcision to be performed. On that one day, a person's clotting factor is at 110 percent, the highest ever, and that is the day God prescribed for the surgical process of circumcision.

"Today vitamin K (Aqua Mephyton) is routinely administered to newborns shortly after their delivery, and this eliminates the clotting problem. However, before the days of vitamin K injections, a 1953 pediatrics textbook recommended that the best day to circumcise a newborn was the eighth day of life.⁵²⁰

"Research indicates that other Middle Eastern cultures practiced circumcision . . . However, the Hebrews were unique in that they practiced infant circumcision, which, though medically risky if not properly performed, is less physically and psychologically traumatic than circumcisions performed at an older age."⁵²¹

God has not commanded circumcision of the flesh for Christians. Some Christians in the reformed traditions of Protestantism regard baptism as what God requires of us today in place of circumcision. They practice infant baptism believing that this rite brings the infant into the "covenant community" (i.e., the church) and under God's care in a special sense. Some believe baptism saves the infant. Others believe it only makes the infant a recipient of special grace. The Bible is quite clear, however, that baptism is a rite that believers should practice after they trust Christ as their Savior as a testimony to their faith. There are parallels between circumcision and baptism, but God did not intend baptism to replace circumcision. God did command circumcision of the Israelites in the Mosaic Law, but He has not commanded it of Christians. We do not live under the Mosaic Law (Rom. 4:10-13; 6:14-15; 7:1-4; 10:4).

Abraham's laugh (v. 17) seems to have been a joyful response to God's promise.⁵²² Sarah's laugh (18:15) seems to have arisen from a spirit of unbelief. The basis of this distinction is God's response to the two laughs.

The writer's use of the phrase "the very same day" (v. 26) points to a momentous day, one of the most important days in human history (cf. Noah's entry into the ark, 7:13; and the Exodus, Exod. 12:17, 41, 51).

The fifth revelation from God advanced God's promises in five particulars.

1. Part of God's blessing would depend on Abraham's maintaining the covenant of circumcision though the Abrahamic Covenant as a whole did not depend on this (vv. 1-2).

2. Many nations would come from Abraham (vv. 4-6).

3. The Abrahamic Covenant would be eternal (vv. 7-8).

4. God would be the God of Abraham's descendants in a special relationship (vv. 7-8).

5. Sarah herself would bear the promised heir (v. 16).⁵²³

"Abraham's experiences should teach us that natural law [barrenness] is no barrier to the purposes and plans for [sic] God."⁵²⁴

"Thus Abraham and Noah are presented as examples of those who have lived in obedience to the covenant and are thus blameless' before God, because both obeyed God as he commanded them' (17:23; cf. 6:22; 7:5, 9, 16)."⁵²⁵

God requires a sanctified life of those who anticipate His promised blessings.

Guzik: Gen 17:1-27

Genesis 17 - God Reaffirms the Covenant

A. An appearance from God, a change of name for Abram.

1. (1-2) God appears to Abram when he is 99 years old.

When Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am Almighty God; walk before Me and be blameless. And I will make My covenant between Me and you, and will multiply you exceedingly."

a. The LORD appeared to Abram: Undoubtedly, this is another appearance of God in the person of Jesus, who took on a temporary human appearance before His incarnation on earth.

b. I am Almighty God: First, God told Abram who He is. By this name El Shaddai, He revealed His Person and character to Abram. However, there is some debate as to what exactly the name El Shaddai means.

i. Kidner: "A traditional analysis of the name is 'God (el) who (sa) is sufficient (day)."

ii. Clarke: "El shaddai, I am God all-sufficient; from shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually."

iii. Barnhouse: the Hebrew word shad means "chest" or "breast." It may have in mind the strength of a man's chest (God Almighty) or the comfort and nourishment of a woman's breast (God of Tender Care).

iv. Leupold: Shaddai comes from the root shadad, which means "to display power."

v. We do know the Septuagint translates the word with the Greek pantokrator "Almighty," the "One who has His hand on everything."

c. Walk before Me and be blameless: Then God told Abram what was expected of him. We can only do what God expects of us when we know who He is and know it in a full, personal, real way.

i. The word blameless literally means "whole." God wanted all of Abram, wanting a total commitment.

d. I will make My covenant between Me and you: God also reminded Abram He has not forgotten the covenant. Though it had been some 25 years since the promise was first made, and though it maybe seemed to Abram God forgot, God didn't forget anything.

i. The last time we are told the LORD communicated with Abram directly was more than 13 years before. Seemingly, Abram had 13 years of "normal" fellowship with God, waiting for the promise all the time. Surely, at times during those years, Abram felt God forgot.

ii. Abram was becoming a great man of faith, but you don't make a great man of faith overnight. It takes years of God's work in them, years of almost mundane trusting in God, interspersed with a few spectacular encounters with the LORD.

2. (3-8) God refers to specific terms of the covenant He has not forgotten.

Then Abram fell on his face, and God talked with him, saying: "As for Me, behold, My covenant is with you, and you shall be a father of many nations. No longer shall your name be called Abram, but your name shall be Abraham; for I have made you a father of many nations. I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you. Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God."

a. No longer shall your name be called Abram, but your name shall be Abraham: To encourage Abram's faith in the promise of descendants, God changed Abram's name from Abram (father of many) to Abraham (father of many nations).

i. There was, no doubt, a sense in which Abram - "father of many" - was a hard name to bear for a man who was the father of none, especially in a culture where inquiry about one's personal life was a courteous practice. Now God went a step further and made his name "father of many nations." It is almost preposterous for a childless man to have such a name.

ii. Think of when Abraham announced his name change to others. They must have thought he wanted to escape the burden of his name. Instead he increased the burden.

iii. There are many wonderful name changes in the Bible, such as when God changed Jacob's name to Israel (Genesis 32:28), and when He changed Simon's name to Peter (Mark 3:16). God promises a wonderful new name to every overcomer in Him (Revelation 2:17).

iv. God gives us many names in faith (saint, righteous, chosen, royal priesthood, sons of God, and so forth), and He knows He will accomplish the meaning of the name in us - even it if seems preposterous.

b. As an everlasting possession: To encourage Abraham's faith in the promise of the land, God repeated the promise again, reminding Abraham it is an everlasting possession given by an everlasting covenant.

3. (9-14) God institutes a sign of the covenant for Abraham and his descendants.

And God said to Abraham: "As for you, you shall keep My covenant, you and your descendants after you throughout their generations. This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you. He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant. He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant. And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."

a. Every male child among you shall be circumcised: For the first time, God gave Abraham something to do in regard to the covenant. He told them to take upon themselves a sign of the covenant, showing they received the covenant by faith.

b. You shall be circumcised in the flesh of your foreskins: The sign was circumcision, the cutting away of the male foreskin. God chose this sign for many important reasons.

i. Circumcision was not unknown in the world at that time. It was a ritual practice among various peoples.

ii. There were undoubtedly hygienic reasons, especially making sense in the ancient world. "There is some medical evidence that this practice has indeed contributed to the long-lasting vigor of the Jewish race." (Morris) McMillen, in None of These Diseases, noted studies in 1949 and 1954 showing an incredibly low rate of cervical cancer for Jewish women, because they mostly have husbands who are circumcised.

iii. But more importantly, circumcision is a cutting away of the flesh and an appropriate sign of the covenant for those who should put no trust in the flesh.

iv. Also, because circumcision deals with the organ of procreation, it was a reminder of the special seed of Abraham, which would ultimately bring the Messiah.

c. He who is eight days old among you shall be circumcised: God probably commanded the circumcision of children to take place on the eighth day because this is the day when an infant's immune system is at the optimum level for such a procedure.

i. McMillen also notes newborn children have a peculiar susceptibility to bleeding between the second and fifth days of life. It seems an important blood-clotting agent, vitamin K, is not formed in the normal amount until the fifth to seventh day of life. Another blood clotting agent, prothrombin, is at its highest levels in infants on precisely the eighth day of life, making the eighth day the safest, earliest day to circumcise an infant.

d. The uncircumcised male child . . . he has broken My covenant:

Those who rejected circumcision rejected the sign of the covenant. They were no friends of the covenant God made with Abraham. It wasn't that circumcision made them a part of the covenant (faith did), but rejection of circumcision was a rejection of the covenant.

i. Unfortunately, through the centuries, the Jews began to trust more in the sign of the covenant (circumcision) than in the God of the covenant, believing that circumcision by itself was sufficient and necessary to save. Paul refutes this idea extensively, especially in light of the finished work of Jesus (Galatians 5:1-15).

ii. Therefore, Christians are free to either circumcise or not. One may do so for social or hygienic reasons but it doesn't get us any closer to God: For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love. (Galatians 5:6)

iii. The closest Christian parallel we have to circumcision is baptism. Paul relates the two ideas together in Colossians 2:11-12. However, baptism is also a "sign" of the covenant; it does not save us, but is a sign of the covenant that does. Being baptized does not save us, but no Christian should refuse baptism.

B. The promise of a son to both Abraham and Sarah.

1. (15-16) The promise is stated: a son will come through Sarah, whose name is changed from Sarai.

Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. And I will bless her and also give you a son by her; then I will bless her, and she shall be a mother of nations; kings of peoples shall be from her."

a. As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name: There is only a subtle difference between Sarai and Sarah, but it is an important difference. "Sarai signifies my lady, or my princess, which confines her dominion to one family; but Sarah signifies either a lady or princess, simply and absolutely without restriction, or the princess of a multitude" (Poole).

b. And I will bless her and also give you a son by her: God made it plain that this son will not come about by another surrogate-mother situation (as with Hagar and Ishmael). Sarah herself will give birth, even though it is past her time in life to do so (Sarah was about 90 years old at this time).

2. (17-18) Abraham's response to the promise.

Then Abraham fell on his face and laughed, and said in his heart, "Shall a child be born to a man who is one hundred years old? And shall Sarah, who is ninety years old, bear a child?" And Abraham said to God, "Oh, that Ishmael might live before You!"

a. Then Abraham fell on his face and laughed: Abraham's laugh didn't seem to be one of cynical doubt, but of rejoicing in something he knew was impossible by all outward appearance, but that God could perform.

b. Shall a child be born to a man who is one hundred years old? He knew both he and Sarah were well past the time people normally have children. Yet, in the presence of Him whom he believed; God, who gives life to the dead and calls those things which do not exist as though they did; who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, "So shall your descendants be." And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah's womb. He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. (Romans 4:17-21)

c. Oh, that Ishmael might live before You! At the same time, Abraham didn't really understand God's promise completely. He perhaps thought God simply meant Ishmael would be Sarah's "spiritual son." Abraham - like all of us - found it hard to trust God for more than what he can conceive of.

3. (19-22) God repeats the promise and names the child who will come forth from Abraham and Sarah.

Then God said: "No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant, and with his descendants after him. And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He shall beget twelve princes, and I will make him a great nation. But My covenant I will establish with Isaac, whom Sarah shall bear to you at this set time next year." Then He finished talking with him, and God went up from Abraham.

a. Sarah your wife shall bear you a son, and you shall call his name Isaac: The son will be named Isaac ("laughter") because he will be such a joy to his parents, but also to always remind Abraham he laughed at God's promise to give him a son through Sarah at this late age.

b. As for Ishmael, I have heard you. Behold, I have blessed him: Ishmael will be blessed (because Abraham prayed he would), but the covenant and its promises will pass only through the son to come, the son of promise.

4. (23-27) Abraham carries out God's command of circumcision.

So Abraham took Ishmael his son, all who were born in his house and all who were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskins that very same day, as God had said to him. Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. That very same day Abraham was circumcised, and his son Ishmael; and all the men of his house, born in the house or bought with money from a foreigner, were circumcised with him.

a. And circumcised the flesh of their foreskins that very same day, as God had said to him: Abraham's belief in the covenant was proved by his obedience to the command. What we really believe will show in our actions.

b. That very same day Abraham was circumcised: Abraham's obedience was complete (every male among the men of Abraham's house), prompt (that very same day), and daring (to virtually incapacitate all his fighting men at the same time).

i. Abraham didn't need to pray about this. He didn't need to grow or transition into this. God said it, and he did it. This is a wonderful example of obedience from a great man of faith.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 17:1

Q: In Gen 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3, what exactly does the name El Shaddai mean?

A: El-Shaddai is a name for God that most literally means El "God" Shaddai "Almighty" according to Unger’s Bible Dictionary p.1000-1001, The New NIV Dictionary of the Bible p.309-310, and the Wycliffe Bible Dictionary p.695. This name was one of the main names for God that Abraham, Isaac, and Jacob knew.

Even if they had been taught God’s "personal" name of Yahweh (which they probably were not), God Himself did not reveal Himself to them as Yahweh as he did to Moses according to Exodus 6:2,3.   Names for God apply to Jesus as a member of the Holy Trinity, but there is no suggestion that El Shaddai applies to Jesus more than to the Father or Holy Spirit.

The Hebrew word el was used very similar to the way we use the English word "God/god" today. We refer to the One and Only Almighty Creator as God, we refer to an idol as a "god", etc. The word Shaddai (Almighty) without el is used in Genesis 49:25; Numbers 24:4,16; Ruth 1:20,21; 31 times in Job 5:17-40:2; and Psalms 68:14; 91:1.

Some liberal critics claim that El-Shaddai was derived form a pagan term for "mountain god", but there is no evidence the Bible means this.

El Shaddai is used in Genesis to Abraham in 17:1; to Jacob in 28:3; 35:11; 43:14; 48:3; and Moses in Exodus 6:3.

Similar names for God are El Elyon "Most High God" used by Melchizedek in Genesis 14:18; Numbers 24:16; Deuteronomy 32:8; 2 Samuel 22:14; Psalm 9:2; Isaiah 14:14; Lamentations 3:35,38), El Hai "Living God" Joshua 3:10, or simply El "God" in many places.

Bible Query: Gen 17:5

Q: In Gen 17:5 what is the significant of changing Abram to Abraham?

A: This could be considered "a joke come true." While Abram means "father", an ironic name for a childless man, Abraham means "father of a multitude". As 735 Baffling Bible Questions Answers p.39 puts it, "We can almost hear the snickers as childless Abram announced to his many herdsmen and their families that from now on he was to be called Abraham." Having children was very important in ancient society, yet you can see how Abraham’s faith in God would make him so easy to laugh at. Yet God fulfilled His promise, and Abraham in heaven could smile at "the joke God played to fulfill Abraham’s heartfelt wish."

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 17 (Chapter Introduction)

Overview

Gen 17:1, God renews the covenant with Abram, and changes his name to Abraham, in token of a greater blessing; Gen 17:9, Circumcision is instituted; Gen 17:15, Sarai’s name is changed to Sarah, and she is blessed; Gen 17:17, Isaac is promised, and the time of his birth fixed; Gen 17:23, Abraham and Ishmael are circumcised.

Poole: Genesis 17 (Chapter Introduction)

CHAPTER 17

God renews his covenant with Abram, Gen 17:1-4 . His name in token thereof changed, Gen 17:5 . Kings shall be born of him, Gen 17:6 . The covenant established with his seed, Gen 17:7 . The promise of Canaan to him and his seed repeated, Gen 17:8 . Circumcision instituted, Gen 17:9,10 . The part to be circumcised, Gen 17:11 . The time and persons, Gen 17:12,13 . The punishment on neglecters of it, Gen 17:14 . Sarai’ s named changed, Gen 17:15 . A son by her promised, Gen 17:16 . Abraham’ s surprise, Gen 17:17 . His prayer for Ishmael, Gen 17:18 . The promise of a son by Sarah confirmed; his name, Gen 17:19 . Abraham’ s prayer for Ishmael answered, Gen 17:20 , but the covenant established in Isaac, Gen 17:21 . Abraham is circumcised; as is also Ishmael, and all his house, Gen 17:23-27 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 17 (Chapter Introduction)

(Gen 17:1-6) God renews the covenant with Abram.

(Gen 17:7-14) Circumcision instituted.

(Gen 17:15-22) Sarai's name changed, Isaac promised.

(Gen 17:23-27) Abraham and his family are circumcised.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 17 (Chapter Introduction)

This chapter contains articles of agreement covenanted and concluded upon between the great Jehovah, the Father of mercies, on the one part, and pious Abram, the father of the faithful, on the other part. Abram is therefore called " the friend of God," not only because he was the man of his counsel, but because he was the man of his covenant; both these secrets were with him. Mention was made of this covenant (Gen 15:18), but here it is particularly drawn up, and put into the form of a covenant, that Abram might have strong consolation. Here are, I. The circumstances of the making of this covenant, the time and manner (Gen 17:1), and the posture Abram was in (Gen 17:3). II. The covenant itself. In the general scope of it (Gen 17:1). And, afterwards, in the particular instances. 1. That he should be the father of many nations (Gen 17:4, Gen 17:6), and, in token of this, his name was changed (Gen 17:5). 2. That God would be a God to him and his seed, and would give them the land of Canaan (Gen 17:7, Gen 17:8). And the seal of this part of the covenant was circumcision (Gen 17:9-14). 3. That he should have a son by Sarai, and, in token thereof, her name was changed (Gen 17:15, Gen 17:16). This promise Abram received (Gen 17:17). And his request for Ishmael (Gen 17:18) was answered, abundantly to his satisfaction (Gen 17:19-22). III. The circumcision of Abram and his family, according to God's appointment (Gen 17:23, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 17 (Chapter Introduction)

INTRODUCTION TO GENESIS 17

This chapter treats of a covenant made with Abram, sometimes called the covenant of circumcision, the time when God appeared to him, and promised to make it, and did, Gen 17:1; the particulars of it, both with respect to himself, whose name was now changed, and to his posterity, Gen 17:4; the token of it, circumcision, the time of its performance, and the persons obliged to it, Gen 17:9; the change of Sarai's name, and a promise made that she should have a son, to the great surprise of Abraham, Gen 17:15; a prayer of his for Ishmael, and the answer to it, with a confirmation of Sarah's having a son, whose name should be called Isaac, and the establishment of the covenant with him, Gen 17:18; and the chapter is closed with an account of the circumcision of Abraham, and all his family of the male sort, agreeably to the command of God, Gen 17:23.