Genesis 17

Abram ... ninety years old and nine--thirteen years after the birth of Ishmael [Ge 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar. the Lord appeared--some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence. I am the Almighty God--the name by which He made Himself known to the patriarchs (Ex 6:3), designed to convey the sense of "all-sufficient" (Ps 16:5, 6; 73:25). walk ... and ... perfect--upright, or sincere (Ps 51:6) in heart, speech, and behavior.

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

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

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

I will give unto thee ... the land--It had been previously promised to Abraham and his posterity (Ge 15:18). Here it is promised as an "everlasting possession," and was, therefore, a type of heaven, "the better country" (Heb 11:16).

Every man child among you shall be circumcised--This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Ac 7:8; Ro 4:11). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.

As for Sarai ... I will ... give thee a son also of her--God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai.

Abraham fell upon his face, and laughed--It was not the sneer of unbelief, but a smile of delight at the improbability of the event (Ro 4:20).

O that Ishmael might live before thee--natural solicitude of a parent. But God's thoughts are not as man's thoughts [Isa 55:8].

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.

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

The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac's posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ's sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.

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.

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, Ro 2:28, 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.