Text -- Genesis 17:20-27 (NET)

17:20 As for Ishmael, I have heard you. I will indeed bless him, make him fruitful, and give him a multitude of descendants. He will become the father of twelve princes; I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. 17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) and circumcised them on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old when he was circumcised; 17:25 his son Ishmael was thirteen years old when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 17:20

That is, I have many blessings in store for him. His posterity shall be numerous; I will multiply him exceedingly; They shall be considerable; twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins.

Wesley: Gen 17:21

Laughter, because Abraham rejoiced in spirit when this son was promised him.

JFB: Gen 17:19-20

The blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; and though the visible Church did not descend from his family, yet personally he might, and it is to be hoped did, enjoy its benefits.

Clarke: Gen 17:20

Twelve princes shall he beget, etc. - See the names of these twelve princes, Gen 25:12-16. From Ishmael proceeded the various tribes of the Arabs, called also Saracens by Christian writers. They were anciently, and still continue to be, a very numerous and powerful people. "It was somewhat wonderful, and not to be foreseen by human sagacity,"says Bishop Newton, "that a man’ s whole posterity should so nearly resemble him, and retain the same inclinations, the same habits, and the same customs, throughout all ages! These are the only people besides the Jews who have subsisted as a distinct people from the beginning, and in some respects they very much resemble each other 1. The Arabs, as well as the Jews, are descended from Abraham, and both boast of their descent from the father of the faithful. 2. The Arabs, as well as the Jews, are circumcised, and both profess to have derived this ceremony from Abraham. 3. The Arabs, as well as the Jews, had originally twelve patriarchs, who were their princes or governors. 4. The Arabs, as well as the Jews, marry among themselves, and in their own tribes. 5. The Arabs, as well as the Jews, are singular in several of their customs, and are standing monuments to all ages of the exactness of the Divine predictions, and of the veracity of Scripture history. We may with more confidence believe the particulars related of Abraham and Ishmael when we see them verified in their posterity at this day. This is having, as it were, ocular demonstration for our faith."See Bp. Newton’ s Second Dissertation on the Prophecies, and See note on Gen 16:12.

Clarke: Gen 17:21

My covenant will I establish with Isaac - All temporal good things are promised to Ishmael and his posterity, but the establishment of the Lord’ s covenant is to be with Isaac. Hence it is fully evident that this covenant referred chiefly to spiritual things - to the Messiah, and the salvation which should be brought to both Jews and Gentiles by his incarnation, death, and glorification.

Clarke: Gen 17:22

God went up from Abraham - Ascended evidently before him, so that he had the fullest proof that it was no human being, no earthly angel or messenger, that talked with him; and the promise of a son in the course of a single year, at this set time in the next year, Gen 17:21, which had every human probability against it, was to be the sure token of the truth of all that had hitherto taken place, and the proof that all that was farther promised should be fulfilled in its due time. Was it not in nearly the same way in which the Lord went up from Abraham, that Jesus Christ ascended to heaven in the presence of his disciples? Luk 24:51.

Clarke: Gen 17:23

And Abraham took Ishmael, etc. - Had not Abraham, his son, (who was of age to judge for himself), and all the family, been fully convinced that this thing was of God, they could not have submitted to it. A rite so painful, so repugnant to every feeling of delicacy, and every way revolting to nature, could never have sprung up in the imagination of man. To this day the Jews practice it as a Divine ordinance; and all the Arabians do the same. As a distinction between them and other people it never could have been designed, because it was a sign that was never to appear. The individual alone knew that he bore in his flesh this sign of the covenant, and he bore it by the order of God, and he knew it was a sign and seal of spiritual blessings, and not the blessings themselves, though a proof that these blessings were promised, and that he had a right to them. Those who did not consider it in this spiritual reference are by the apostle denominated the concision, Phi 3:2, i.e., persons whose flesh was cut, but whose hearts were not purified

The contents of this chapter may be summed up in a few propositions: -

1.    God, in renewing his covenant with Abram, makes an important change in his and Sarai’ s name; a change which should ever act as a help to their faith, that the promises by which God had bound himself should be punctually fulfilled. However difficult it may be for us to ascertain the precise import of the change then made, we may rest assured that it was perfectly understood by both; and that, as they had received this name from God, they considered it as placing them in a new relation both to their Maker and to their posterity. From what we have already seen, the change made in Abram’ s name is inscrutable to us; there is something like this in Rev 2:17 : To him that overcometh will I give a white stone, and a New Name - which no man knoweth, saving he that receiveth it. The full import of the change made in a soul that enters into covenant with God through Christ, is only known to itself; a stranger intermeddleth not with its joy. Hence, even men of learning and the world at large have considered experimental religion as enthusiasm, merely because they have not understood its nature, and have permitted themselves to be carried away by prejudices which they have imbibed perhaps at first through the means of ignorant or hypocritical pretenders to deep piety; but while they have the sacred writings before them, their prejudices and opposition to that without which they cannot be saved are as unprincipled as they are absurd

2.    God gives Abraham a precept, which should be observed, not only by himself, but by all his posterity; for this was to be a permanent sign of that covenant which was to endure for ever. Though the sign is now changed from circumcision to baptism, each of them equally significant, yet the covenant is not changed in any part of its essential meaning. Faith in God through the great sacrifice, remission of sins, and sanctification of the heart, are required by the new covenant as well as by the old

3.    The rite of circumcision was painful and humiliating, to denote that repentance, self-denial, etc., are absolutely necessary to all who wish for redemption in the blood of the covenant; and the putting away this filth of the flesh showed the necessity of a pure heart and a holy life

4.    As eternal life is the free gift of God, he has a right to give it in what way he pleases, and on what terms. He says to Abraham and his seed, Ye shall circumcise the flesh of your foreskin, and he that doth not so shall be cut off from his people. He says also to sinners in general, Let the wicked forsake his way, and the unrighteous man his thoughts; Repent, and believe the Gospel; and, Except ye repent, ye shall perish. These are the terms on which he will bestow the blessings of the old and new covenants. And let it be remembered that stretching out the hand to receive an alms can never be considered as meriting the bounty received, neither can repentance or faith merit salvation, although they are the conditions on which it is bestowed

5.    The precepts given under both covenants were accompanied with a promise of the Messiah. God well knows that no religious rite can be properly observed, and no precept obeyed, unless he impart strength from on high; and he teaches us that that strength must ever come through the promised seed. Hence, with the utmost propriety, we ask every blessing through him, in whom God is well pleased

6.    The precept, the promise, and the rite, were prefaced with, "I am God all-sufficient; walk before me, and be thou perfect."God, who is the sole object of religious worship, has the sole authority to prescribe that worship, and the rites and ceremonies which shall be used in it; hence he prescribed circumcision and sacrifices under the old law, and baptism and the eucharist under the Gospel; and to render both effectual to the end of their institution, faith in God was indispensably necessary

7.    Those who profess to believe in him must not live as they list, but as he pleases. Though redeemed from the curse of the law, and from the rites and ceremonies of the Jewish Church, they are under the law to Christ, and must walk before him - be in all things obedient to that moral law which is an emanation from the righteousness of God, and of eternal obligation; and let it ever be remembered that Christ is "the author of eternal salvation to all that obey him."Without faith and obedience there can be no holiness, and without holiness none can see the Lord. Be all that God would have thee to be, and God will be to the"‘ all that thou canst possibly require. He never gives a precept but he offers sufficient grace to enable thee to perform it. Believe as he would have thee, and act as he shall strengthen thee, and thou wilt believe all things savingly, and do all things well.

Calvin: Gen 17:20

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

It is however asked, whether Abraham had respect only to this earthly life when he prayed for his son? For this the Lord seems to intimate, when he declares that he had granted what Abraham asked, and yet only mentions the things we have recorded. But it was not God’s design to fulfill the whole wish of Abraham on this point; only he makes it plain that he would have some respect to Ishmael, for whom Abraham had entreated; so as to show that the fathers prayer had not been in vain. For he meant to testify that he embraced Abraham with such love, that, for his sake, he had respect to his whole race, and dignified it with peculiar benefits.

Calvin: Gen 17:22

22.God went up from Abraham This expression contains a profitable doctrine, namely, that Abraham certainly knew this vision to be from God; for the ascent here spoken implies as much. And it is necessary for the pious to be fully assured that what they hear proceeds from God, in order that they may not be carried hither and thither but may depend alone upon heaven. And whereas God now, when he has spoken to us, does not openly ascend to heaven before our eyes; this ought to diminish nothing from the certainty of our faith; because a full manifestation of Him has been made in Christ, with which it is right that we should be satisfied. Besides, although God does not daily ascend upwards in a visible form, yet, in this his majesty is not less resplendent, that he raises us upwards by transforming us into his own image. Further, he gives sufficient authority to his word, when he seals it upon our hearts by his spirit.

Calvin: Gen 17:23

23.And Abraham took Ishmael Moses now commends the obedience of Abraham because he circumcised the whole of his family as he had been commanded. For he must, of necessity, have been entirely devoted to God, since he did not hesitate to inflict upon himself a wound attended with acute pain, and not without danger of life. To this may be added the circumstance of the time; namely, that he does not defer the work to another day, but immediately obeys the Divine mandate. There is, however, no doubt, that he had to contend with various perplexing thoughts. Not to mention innumerable others, this might come into his mind, ‘As for me, who have been so long harassed with many adverse affairs, and tossed about in different exiles, and yet have never swerved from the word of God; if, by this symbol, he would consecrate me to himself as a servant, why has he put me off to extreme old age? What does this mean, that I cannot be saved unless I, with one foot almost in the grave, thus mutilate myself?’ But this was an illustrious proof of obedience, that having overcome all difficulties, he quickly, and without delay, followed where God called him. And he gave, in so doing, an example of faith not less excellent; because, unless he had certainly embraced the promises of God, he would by no means have become so prompt to obey. Hence, therefore, arose his great alacrity, because he set the word of God in opposition to the various temptations which might disturb his mind, and draw him in contrary directions.

Two things also here are worthy of observation. First, that Abraham was not deterred by the difficulty of the work from yielding to God the duty which he owed him. We know that he had a great multitude in his house, nearly equal to a people. It was scarcely credible that so many men would have suffered themselves to be wounded apparently to be made a laughingstock. Therefore it was justly to be feared, that he would excite a great tumult in his tranquil family; yea, that, by a common impulses the major part of his servants would rise up against him; nevertheless, relying upon the word of God, he strenuously attempts what seemed impossible.

We next see, how faithfully his family was instructed; because not only his home-born slaves, but foreigners, and men bought with money, meekly receive the wounds which was both troublesome, and the occasion of shame to carnal sense. It appears then that Abraham diligently took care to have them prepared for due obedience. And since he held them under holy discipline, he received the reward of his own diligences in finding them so tractable in a most arduous affair. So, at this day, God seems to enjoin a thing impossible to be done, when he requires his gospel to be preached every where in the whole world, for the purpose of restoring it from death to life. For we see how great is the obstinacy of nearly all men, and what numerous and powerful methods of resistance Satan employs; so that, in short, all the ways of access to these principles are obstructed. Yet it behoves individuals to do their duty, and not to yield to impediments; and, finally our endeavors and our labors shall by no means fail of that success which is not yet apparent.

TSK: Gen 17:20

I have blessed : Gen 16:10-12

twelve : Gen 25:12-18

and I : Gen 21:13, Gen 21:18

TSK: Gen 17:21

my : Gen 21:10-12, Gen 26:2-5, Gen 46:1, Gen 48:15; Exo 2:24, Exo 3:6; Luk 1:55, Luk 1:72; Rom 9:5, Rom 9:6, Rom 9:9; Gal 3:29; Heb 11:9

at : Gen 18:10, Gen 21:2, Gen 21:3; Job 14:13; Act 1:7

TSK: Gen 17:22

Gen 17:3, Gen 18:33, Gen 35:9-15; Exo 20:22; Num 12:6-8; Deu 5:4; Jdg 6:21, Jdg 13:20; Joh 1:18, Joh 10:30

TSK: Gen 17:23

circumcised : Gen 17:10-14, Gen 17:26, Gen 17:27, Gen 18:19, Gen 34:24; Jos 5:2-9; Psa 119:60; Pro 27:1; Ecc 9:10; Act 16:3; Rom 2:25-29, Rom 4:9-12; 1Co 7:18, 1Co 7:19; Gal 5:6, Gal 6:15

TSK: Gen 17:24

Gen 17:1, Gen 17:17, Gen 12:4; Rom 4:11, Rom 4:19, Rom 4:20

TSK: Gen 17:25

Not only the Jews, but the Arabs, who are the descendants of Ishmael, retain the rite of circumcision to this day; and the latter perform it, as the other Mahometanus also do, at the age of thirteen.

TSK: Gen 17:26

Gen 12:4, Gen 22:3, Gen 22:4; Psa 119:60

TSK: Gen 17:27

circumcised : Gen 18:19

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 17:20

Have heard thee to wit, in part, or so far as is here expressed; and probably, as to the chief blessing of the covenant, to wit, the forgiveness of his sins, and eternal life, as the Hebrew doctors and some others collect from Gen 25:17 , and from other considerations.

Poole: Gen 17:21

The covenant of the promised Seed to come out of his loins, and of life and salvation to accrue to himself and to his posterity by virtue of that Seed; in comparison whereof God speaks slightly of all the temporal blessings conferred upon Ishmael, though in themselves they were great and glorious. By which it may sufficiently appear that Abraham’ s faith, whereby he is said to be justified, Rom 4:1-25 , had a further reach in it than to his own immediate child, even to the Messias, whose day therefore Abraham is said to have seen, Joh 8:56 .

Poole: Gen 17:22

To heaven in a visible manner, as it seems he conversed with him in some visible shape. Compare Gen 35:13 Jud 13:20 .

Poole: Gen 17:23

Circumcised the flesh of their foreskin partly by his own hand, and partly by the help of others, whom he by Divine instinct called to and directed in that work;

in the self-same day in which God appeared to him and gave the command. So he made haste and delayed not to execute God’ s command. And his servants also yielded a ready and cheerful obedience to this severe and painful precept, being moved thereunto by Abraham’ s example and sovereign authority, by God’ s powerful presence some way or other manifested to them, and by the prospect and hope of God’ s blessing to accompany and follow his own ordinance.

Haydock: Gen 17:20

Nation of Arabs, who are still divided into twelve tribes. See chap. xxv. 13. (Calmet)

Haydock: Gen 17:23

His house. All wee kept in such good order by their master, that none was found unwilling to submit, if indeed it was left to their choice. (Haydock) ---

Abraham loses no time in complying with God's commands. (Menochius)

Haydock: Gen 17:25

Full thirteen, or beginning his fourteenth year, at which age the Arabs and Mahometans still generally circumcise; but without any order from God. (Calmet)

Gill: Gen 17:20

And as for Ishmael, I have heard thee, &c. Took notice of his prayer for him, and accepted of and would answer him, and did, as follows:

behold, I have blessed him; determined in his mind to bless him, promised to bless him, Gen 16:10; had blessings laid up and in reserve for him:

and will make him fruitful, and will multiply him exceedingly; as he did, many of the Arabian nations, the Hagarenes, Saracens, and Turks, all springing from him:

twelve princes shall he beget; whose names are given, Gen 25:13; and their number there exactly agrees with this prophecy. Melo ^s, the Heathen writer above mentioned, says, that Abraham, of his other wife, the Egyptian servant (that is, Hagar), begat twelve sons, which he mistakes for twelve sons of Ishmael, his son by Hagar; and, adds he, these going into Arabia, divided the country among them, and were the first that reigned over the inhabitants of it; hence down to our times the kings of the Arabians have twelve names like to those. So the Saracens were divided into twelve tribes, of which there were so many "phylarchi", or governors; and the Turks also are divided into the same number of tribes ^t. And

I will make him a great nation; as the nation of the Turks especially is; and the Turkish empire is frequently called in Jewish writings the kingdom of Ishmael, as the Arabic language is called the Ishmaelitish language.

Gill: Gen 17:21

But my covenant will one establish with Isaac,.... The covenant of circumcision; for though Ishmael was circumcised, and his posterity practised that rite, yet it was not enjoined them of God; nor was it to them, or served the same purpose as to the Israelites; and particularly the promise of the land of Canaan, made in that covenant, belonged only to the posterity of Isaac, and to those only in the line of Jacob, and especially that of the Messiah springing from him, which circumcision had a respect unto:

whom Sarah shall bear unto thee, at this set time, in the next year: that is, at the end of nine months, which is the set time a woman goes with child.

Gill: Gen 17:22

And he left off talking; with him,.... After he had finished all he had to say to him at this time. It was great condescension in the divine Being to talk with a creature; it was wonderful grace and kindness to make such promises to him, as he did, and indulge him with answers of prayer and communion with him; but the highest enjoyments of God here are not lasting; uninterrupted communion with him is reserved for another world:

and God went up from Abraham; from the earth, where he had been with Abraham, and ascended above him up to heaven, in a visible, and very likely in an human form, in which he descended: the Targums of Onkelos and Jonathan paraphrase it, "the glory of the Lord", the glorious Shechinah, the Lord of life and glory.

Gill: Gen 17:23

And Abraham took Ishmael his son,.... To circumcise him; he took his son first, to set an example to his servants, and that they might the more readily comply when they saw that Abraham's son, and at that time his only son, was circumcised before their eyes:

and all that were born in his house; which were three hundred and eighteen when he rescued Lot from the kings, Gen 14:14; and perhaps they might be now increased:

and all that were bought with his money; how many those were, it is not easy to say, no doubt they were many:

every male among the men of Abraham's house; whether children or servants, and those little or grown up:

and circumcised the flesh of their foreskin, in the selfsame day, as God had said unto him; he performed this operation in the manner God directed him, the same day he spoke to him of it; he was not disobedient, nor dilatory to obey the command of God, but at once complied with it, not consulting flesh and blood, not regarding the pain he and his should endure, or the shame or danger they should be exposed unto through the Heathens about them; but trusting in God, and committing himself to him, and having his fear before his eyes, he hesitated not, but cheerfully did the will of God. In doing this work he might have some assistance: it is highly probable he began it himself, and circumcised several; and having taught some of his servants how to perform it according to the divine prescription, they might assist him in going through with it.

Gill: Gen 17:24

And Abraham was ninety years old and nine,.... See Gen 17:1. This circumstance of his age is observed the more to commend his faith and obedience, that though he was an old man, he did not consider his age, or make that an objection; that he was unable to bear the pain, or it would be shameful for a man of his years to be uncovered before his servants:

when he was circumcised in the flesh of his foreskin; who circumcised him is not said, very probably Eliezer his head servant: the Jews, who affect to know everything, say ^u, that he sent for Shem, the son of Noah, who circumcised him and his son Ishmael; but it is most likely that Ishmael was circumcised by Abraham himself, as seems from Gen 17:23; and Abraham might circumcise himself, as Ben Melech thinks.

Gill: Gen 17:25

And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. Hence the Arabians, as Josephus ^w relates, circumcise their children when at thirteen years of age, because Ishmael, the founder of their nation, was circumcised at that age; and Origen ^x asserts the same; and with which agrees what an Arabic writer says ^y of the Arabians before Mahomet, that they used to circumcise at a certain age, between the tenth and fifteenth years of their age. So Rauwolff says ^z, there are some, chiefly among the Arabians, that imitate their patriarch Ishmael. As for the Mahometans, though they circumcise, they do not always do it in the thirteenth year, as some write; for it is performed by them sometimes in the thirteenth, fourteenth, fifteenth, or sixteenth, and sometimes in the sixth or seventh year ^a. The Egyptians, according to Ambrose ^b, circumcised their children at fourteen years of age, which comes pretty near to the time of the Ishmaelites or Arabs, from whom they might receive circumcision, if not of the Israelites, as before observed. A certain traveller says ^c, the modern Egyptians, as the rest of the Mahometans, are not circumcised until the thirteenth year. The Africans circumcise on the seventh day, which comes nearer to the Jews ^d.

Gill: Gen 17:26

In the selfsame day was Abraham circumcised, and Ishmael his son. This is repeated, that it might be taken notice of that both were circumcised according to the command of God, and on the very day in which it was given. Jarchi observes, it was in the day, and not in the night; which shows, says he, he was not afraid of the Heathen, and of mockers; and that his enemies, and the men of that generation, might not say, if we had seen him, we would not have suffered him to be circumcised, and keep the commandment of God: and some of the Jewish writers ^e fable, that he was circumcised on the day afterwards appointed by Moses for the day of atonement, and that in the place where he was circumcised the altar was built; but all this is without any foundation. This affair was transacted, according to Bishop Usher ^f, A. M. 2107, and before Christ 1897.

Gill: Gen 17:27

And all the men of his house,.... All the males, whether children or adult:

born in the house, or bought with money of the stranger, were circumcised with him; by their will, and with their consent; not forced to it, as Aben Ezra rightly observes; and these being before trained up by him in religious exercises, were more easily prevailed upon by him to follow his example; this also is repeated, that it might be served, and be an example to follow in after generations.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 17:20

¹ sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.

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

³ tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.

NET Notes: Gen 17:22

¹ tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.

sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.

NET Notes: Gen 17:23

¹ tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

² tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

NET Notes: Gen 17:24

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

² tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).

NET Notes: Gen 17:25

¹ tn Heb “the son of thirteen years.”

Geneva Bible: Gen 17:23

And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and ^{( h )} circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

^{( h )} They were well taught if they obeyed and were circumcised without resistance. This teaches that masters in their houses ought to be as preachers to their families, that from the highest to the lowest they may obey the will of God.

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.

MHCC: Gen 17:15-22

Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai's name into Sarah. Sarai signifies my princess, as if her honour were confined to one family only; Sarah signifies a princess. The more favours God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ's day; now he saw it and was glad, Joh 8:56. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents' sake. Covenant blessings are reserved for Isaac, and appropriated to him.

MHCC: Gen 17:23-27

Abraham and all his family were circumcised; so receiving the token of the covenant, and distinguishing themselves from other families that had no part nor lot in the matter. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. He did it because God bade him. It was a speedy obedience; in the self-same day. Sincere obedience makes no delay. Not only the doctrines of revelation, but the seals of God's covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Saviour, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal inclinations, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, Rom 2:28, Rom 2:29. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.

Matthew Henry: Gen 17:15-22

Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her."3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society.

II. The ratification of this promise was the change of Sarai's name into Sarah (Gen 17:15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess - namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth.

III. Abraham's joyful, thankful, entertainment of this gracious promise, Gen 17:17. Upon this occasion he expressed, 1. Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God. 2. Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (Joh 8:56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac. 3. Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Rom 4:20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Psa 126:1, Psa 126:2.

IV. Abraham's prayer for Ishmael: O that Ishmael might live before thee! Gen 17:18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note, 1. Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phi 4:6. Whatever is the matter of our care and fear should be spread before God in prayer. 2. It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job 1:5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours. 3. The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God.

V. God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain.

1. Common blessings are secured to Ishmael (Gen 17:20): As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. (1.) His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, Gen 1:28. (2.) They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake.

2. Covenant blessings are reserved for Isaac, and appropriated to him, Gen 17:19, Gen 17:21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better. (1.) God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb 6:18. Again, Children of the promise are children indeed. (2.) He names that child - calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad. (3.) He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Rom 9:8, Rom 9:18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.

Matthew Henry: Gen 17:23-27

We have here Abraham's obedience to the law of circumcision. He himself and all his family were circumcised, so receiving the token of the covenant and distinguishing themselves from other families, that had no part nor lot in the matter. 1. It was an implicit obedience: He did as God had said to him, and did not ask why or wherefore. God's will was not only a law to him, but a reason; he did it because God told him. 2. It was a speedy obedience: In the self-same day, Gen 17:23, Gen 17:26. Sincere obedience is not dilatory, Psa 119:60. While the command is yet sounding in our ears, and the sense of duty is fresh, it is good to apply ourselves to it immediately, lest we deceive ourselves by putting it off to a more convenient season. 3. It was a universal obedience: He did not circumcise his family and excuse himself, but set them an example; nor did he take the comfort of the seal of the covenant to himself only, but desired that all his might share with him in it. This is a good example to masters of families; they and their houses must serve the Lord. Though God's covenant was not established with Ishmael, yet he was circumcised; for children of believing parents, as such, have a right to the privileges of the visible church, and the seals of the covenant, whatever they may prove afterwards. Ishmael is blessed, and therefore circumcised. 4. Abraham did this though much might be objected against it. Though circumcision was painful, - though to grown men it was shameful, - though, while they were sore and unfit for action, their enemies might take advantage against them, as Simeon and Levi did against the Shechemites, - though Abraham was ninety-nine years old, and had been justified and accepted of God long since, - though so strange a thing done religiously might be turned to his reproach by the Canaanite and the Perizzite that dwelt then in the land, - yet God's command was sufficient to answer these and a thousand such objection: what God requires we must do, not conferring with flesh and blood.

Keil-Delitzsch: Gen 17:15-21

The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai ( שׂרי , probably from שׂרר with the termination ai , the princely), but שׂרה , the princess; for she was to become nations, the mother of kings of nations. Abraham then fell upon his face and laughed, saying in himself (i.e., thinking), "Shall a child be born to him that is a hundred years old, or shall Sarah, that is ninety years old, bear?"" The promise was so immensely great, that he sank in adoration to the ground, and so immensely paradoxical, that he could not help laughing"(Del.). "Not that he either ridiculed the promise of God, or treated it as a fable, or rejected it altogether; but, as often happens when things occur which are least expected, partly lifted up with joy, partly carried out of himself with wonder, he burst out into laughter"(Calvin). In this joyous amazement he said to God (Gen 17:18), "O that Ishmael might live before Thee!"To regard these words, with Calvin and others, as intimating that he should be satisfied with the prosperity of Ishmael, as though he durst not hope for anything higher, is hardly sufficient. The prayer implies anxiety, lest Ishmael should have no part in the blessings of the covenant. God answers, "Yes ( אבל imo), Sarah thy wife bears thee a son, and thou wilt call his name Isaac (according to the Greek form Ἰσαάκ , for the Hebrew יצחק , i.e., laughter, with reference to Abraham's laughing; Gen 17:17, cf. Gen 21:6), and I will establish My covenant with him,"i.e., make him the recipient of the covenant grace. And the prayer for Ishmael God would also grant: He would make him very fruitful, so that he should beget twelve princes and become a great nation. But the covenant, God repeated (Gen 17:21), should be established with Isaac, whom Sarah was to bear to him at that very time in the following year. - Since Ishmael therefore was excluded from participating in the covenant grace, which was ensured to Isaac alone; and yet Abraham was to become a multitude of nations, and that through Sarah, who was to become "nations"through the son she was to bear (Gen 17:16); the "multitude of nations"could not include either the Ishmaelites or the tribes descended from the sons of Keturah (Gen 25:2.), but the descendants of Isaac alone; and as one of Isaac's two sons received no part of the covenant promise, the descendants of Jacob alone. But the whole of the twelve sons of Jacob founded only the one nation of Israel, with which Jehovah established the covenant made with Abraham (Ex 6 and 20-24), so that Abraham became through Israel the lineal father of one nation only. From this it necessarily follows, that the posterity of Abraham, which was to expand into a multitude of nations, extends beyond this one lineal posterity, and embraces the spiritual posterity also, i.e., all nations who are grafted ἐκ πίστεως Ἀβραάμ into the seed of Abraham (Rom 4:11-12, and Rom 4:16, Rom 4:17). Moreover, the fact that the seed of Abraham was not to be restricted to his lineal descendants, is evident from the fact, that circumcision as the covenant sign was not confined to them, but extended to all the inmates of his house, so that these strangers were received into the fellowship of the covenant, and reckoned as part of the promised seed. Now, if the whole land of Canaan was promised to this posterity, which was to increase into a multitude of nations (Gen 17:8), it is perfectly evident, from what has just been said, that the sum and substance of the promise was not exhausted by the gift of the land, whose boundaries are described in Gen 15:18-21, as a possession to the nation of Israel, but that the extension of the idea of the lineal posterity, "Israel after the flesh,"to the spiritual posterity, "Israel after the spirit,"requires the expansion of the idea and extent of the earthly Canaan to the full extent of the spiritual Canaan, whose boundaries reach as widely as the multitude of nations having Abraham as father; and, therefore, that in reality Abraham received the promise "that he should be the heir of the world"(Rom 4:13).

(Note: What stands out clearly in this promise-viz., the fact that the expressions " seed of Abraham "(people of Israel) and " land of Canaan "are not exhausted in the physical Israel and earthly Canaan, but are to be understood spiritually, Israel and Canaan acquiring the typical significance of the people of God and land of the Lord - is still further expanded by the prophets, and most distinctly expressed in the New Testament by Christ and the apostles. This scriptural and spiritual interpretation of the Old Testament is entirely overlooked by those who, like Auberlen , restrict all the promises of God and the prophetic proclamations of salvation to the physical Israel, and reduce the application of them to the "Israel after the spirit,"i.e., to believing Christendom, to a mere accommodation.)

And what is true of the seed of Abraham and the land of Canaan must also hold good of the covenant and the covenant sign. Eternal duration was promised only to the covenant established by God with the seed of Abraham, which was to grow into a multitude of nations, but not to the covenant institution which God established in connection with the lineal posterity of Abraham, the twelve tribes of Israel. Everything in this institution which was of a local and limited character, and only befitted the physical Israel and the earthly Canaan, existed only so long as was necessary for the seed of Abraham to expand into a multitude of nations. So again it was only in its essence that circumcision could be a sign of the eternal covenant. Circumcision, whether it passed from Abraham to other nations, or sprang up among other nations independently of Abraham and his descendants (see my Archäologie , §63, 1), was based upon the religious view, that the sin and moral impurity which the fall of Adam had introduced into the nature of man had concentrated itself in the sexual organs, because it is in sexual life that it generally manifests itself with peculiar force; and, consequently, that for the sanctification of life, a purification or sanctification of the organ of generation, by which life is propagated, is especially required. In this way circumcision in the flesh became a symbol of the circumcision, i.e., the purification, of the heart (Deu 10:16; Deu 30:6, cf. Lev 26:41; Jer 4:4; Jer 9:25; Eze 44:7), and a covenant sign to those who received it, inasmuch as they were received into the fellowship of the holy nation (Exo 19:6), and required to sanctify their lives, in other words, to fulfil all that the covenant demanded. It was to be performed on every boy on the eighth day after its birth, not because the child, like its mother, remains so long in a state of impurity, but because, as the analogous rule with regard to the fitness of young animals for sacrifice would lead us to conclude, this was regarded as the first day of independent existence (Lev 22:27; Exo 22:29; see my Archäologie , §63).

Keil-Delitzsch: Gen 17:22-27

When God had finished His address and ascended again, Abraham immediately fulfilled the covenant duty enjoined upon him, by circumcision himself on that very day, along with all the male members of his house. Because Ishmael was 13 years old when he was circumcised, the Arabs even now defer circumcision to a much later period than the Jews, generally till between the ages of 5 and 13, and frequently even till the 13th year.

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 17:20

Q: In Gen 16:3; 17:20; 21:13 does Hagar being the mother of Ishmael refer to Mohammed?

A: Hagar the concubine of Abraham and her son Ishmael are mentioned in the Bible. There is some uncertainty about ‘Adnan (Mohammed’s ancestor) descending from Ishmael though. The noted early Muslim historian al-Tabari vol.6 p.37 says, "The genealogists do not differ concerning the descent of our Prophet Muhammad as far as Ma’add b. ‘Adnan, … they differ concerning what comes after that." However, in the end this is a red herring, because Ishmael being in the Bible does not show Mohammed is from God.

Bible Query: Gen 17:27

Q: In Gen 17:27, why did Abraham circumcise all males born in his house, whether slave or free?

A: Abraham was not just interested in his own offspring being a part of God’s covenant family on earth, but all in his household. This would signify that their children would also be apart mean that their descendants would also be a part of God’s covenant people.

Philo the Jew (15/20 B.C. to 50 A.D.) gave basically the same answer in Questions and Answers on Genesis, III (62) p.863.

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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Young, Edward J. Genesis 3. London: Banner of Truth, 1966.

_____. In the Beginning. Edinburgh: Banner of Truth Trust, 1976.

_____. Studies in Genesis One. International Library of Philosophy and Theology series in Biblical and Theological Studies. Philadelphia: Presbyterian and Reformed Publishing Co., 1973.

Youngblood, Clark. "Wells." Biblical Illustrator 13:1 (Fall 1986):41-49.

Zimmerli, Walther. "Abraham." Journal of Northwest Semitic Languages 6 (1978):49-60.

Zondervan Pictorial Encyclopedia of the Bible, 1975 ed. S.v. "River of Egypt," by Bruce K. Waltke.

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.