the Week of Proper 23 / Ordinary 28
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Genesis 17:1
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Now it happened that when Abram was ninety-nine years old, Yahweh appeared to Abram and said to him,"I am God Almighty;Walk before Me and be blameless,
Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me, and be blameless.
When Abram was ninetie yere olde and nine, the Lorde appeared to hym, and sayde vnto hym: I am the almightie God, walke before me, and be thou perfect.
When Abram was 99 years old, the Lord appeared to him. He said, "I am God All-Powerful. Obey me and live the right way.
When Abram was ninety-nine years old the LORD appeared to Abram, and said to him, "I am God Almighty; walk before me, and be blameless.
Forsothe aftir that Abram bigan to be of nynti yeer and nyne, the Lord apperide to hym, and seide to him, Y am Almyyti God; go thou bifore me, and be thou perfit;
And when Abram was ninetie yeres old and nine, the LORD appeared to Abram, and said vnto him, I am the almightie God, walke before me, and be thou perfect.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.
Now whan Abram was nyentye yeare olde and nyene, the LORDE appeared vnto him, & sayde vnto him: I am the allmightie God, walke before me, & be vncorrupte.
When Abram was ninety-nine years old, God showed up and said to him, "I am The Strong God, live entirely before me, live to the hilt! I'll make a covenant between us and I'll give you a huge family."
Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me, and be blameless.
And when Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect.
When Abram was ninety-nine years old, the Lord came to him, and said, I am God, Ruler of all; go in my ways and be upright in all things,
And when Abram was ninety years old and nine, Yahweh appeared to Abram, and said to him, I am God Almighty; walk before me, and be perfect.
And when Abram was ninety and nine years old, the LORD appeared to Abram, and said to him, I [am] the Almighty God; walk before me, and be thou perfect.
When Abram was ninety-nine years old, Yahweh appeared to Abram, and said to him, "I am God Almighty. Walk before me, and be blameless.
When Abram was 99 years old, the Lord appeared to him and said, "I am the sovereign God. Walk before me and be blameless.
Exodus 12:43-13:2">[xr] 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.
Abram was ninety-nine years old when the Lord appeared to him again and said, "I am God All-Powerful. If you obey me and always do right,
When Avram was 99 years old Adonai appeared to Avram and said to him, "I am El Shaddai [God Almighty]. Walk in my presence and be pure-hearted.
And Abram was ninety-nine years old, when Jehovah appeared to Abram, and said to him, I [am] the Almighty God: walk before my face, and be perfect.
When Abram was ninetie yeere olde and nine, the Lord appeared to Abram, and said vnto him, I am God all sufficient. walke before me, and be thou vpright,
WHEN Abram was ninety-nine years old, the LORD appeared to him, and said to him, I am the Almighty God; walk well before me, and be faultless.
When Abram was ninety-nine years old, the Lord appeared to him and said, "I am the Almighty God. Obey me and always do what is right.
When Avram was ninety-nine years old, the LORD appeared to Avram, and said to him, "I am El Shaddai. Walk before me, and be blameless.
And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: 'I am God Almighty; walk before Me, and be thou wholehearted.
When Abram was ninety-nine years old, the Lord appeared to him and said, "I am El-Shaddai—‘God Almighty.' Serve me faithfully and live a blameless life.
When Abram was ninety-nine years old, the Lord came to him and said, "I am God All-powerful. Obey Me, and be without blame.
When Abram was ninety-nine years old, the Lord appeared to Abram, and said to him, "I am God Almighty; walk before me, and be blameless.
And Abram was ninety-nine years old, and the Lord appeared to Abram and said to him, I am thy God, be well-pleasing before me, and be blameless.
And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect.
When Abram was ninety-nine years old, the LORD appeared to him and said, "I am God Almighty. Walk before Me and be blameless.
And it came to pass that, when Abram was ninety and nine years old, Yahweh appeared unto Abram, and said unto him, I, am GOD Almighty, - Walk, thou before me and become thou blameless:
And after he began to be ninety and nine years old, the Lord appeared to him: and said unto him: I am the Almighty God: walk before me, and be perfect.
When Abram was ninety-nine years old Yahweh appeared to Abram. And he said to him, "I am El-Shaddai; walk before me and be blameless
And when Abram was ninety nine years old, Jehovah appeared to Abram and said to him, I am the Almighty God! Walk before me and be perfect;
When Abram was ninety-nine years old the Lord appeared to Abram and said to him, "I am God Almighty; walk before me, and be blameless,
When Abram was ninety-nine years old, the Lord appeared to him and said, "I am God Almighty. Obey me and do what is right.
When Abram was 99 years old, the Lord appeared to him, saying, "I am God Almighty. Live in My presence and be blameless.
And Abram is a son of ninety and nine years, and Jehovah appeareth unto Abram, and saith unto him, `I [am] God Almighty, walk habitually before Me, and be thou perfect;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2107, bc 1897
was: Genesis 16:16
the Lord: Genesis 12:1
Almighty: Genesis 18:14, Genesis 28:3, Genesis 35:11, Exodus 6:3, Numbers 11:23, Deuteronomy 10:17, Job 11:7, Psalms 115:3, Jeremiah 32:17, Daniel 4:35, Matthew 19:26, Ephesians 3:20, Philippians 4:13, Hebrews 7:25
walk: Genesis 5:22, Genesis 5:24, Genesis 6:9, Genesis 48:15, 1 Kings 2:4, 1 Kings 3:6, 1 Kings 8:25, 2 Kings 20:3, Psalms 116:9, Isaiah 38:3, Micah 6:8, Luke 1:6, Acts 23:1, Acts 24:16, Hebrews 12:28
perfect: or, upright, or sincere, Genesis 6:9, Deuteronomy 18:13, Job 1:1, Matthew 5:48
Reciprocal: Genesis 12:7 - appeared Genesis 14:22 - the most Genesis 15:18 - made Genesis 17:24 - General Genesis 21:5 - General Genesis 24:40 - before Genesis 26:2 - appeared Genesis 35:9 - General Genesis 43:14 - And God Genesis 48:3 - God Genesis 49:25 - the Almighty Exodus 3:18 - met Exodus 4:5 - the Lord Deuteronomy 23:14 - walketh Joshua 24:14 - serve Ruth 1:20 - the Almighty 2 Samuel 22:24 - upright 1 Kings 8:23 - walk before 1 Kings 8:61 - perfect 1 Kings 9:4 - And if thou 2 Chronicles 6:14 - walk before 2 Chronicles 7:12 - the Lord Psalms 25:10 - the paths Psalms 50:1 - mighty Psalms 56:13 - walk Psalms 73:23 - Nevertheless Proverbs 18:10 - name Ecclesiastes 6:8 - the poor Isaiah 41:2 - Who raised Isaiah 57:2 - in his uprightness Daniel 3:17 - our God Amos 3:3 - General Micah 4:5 - and we Zephaniah 3:17 - is mighty Malachi 2:6 - he walked Matthew 19:21 - If Luke 1:49 - he John 1:10 - was in Romans 4:10 - not in circumcision 1 Corinthians 7:24 - abide 2 Corinthians 6:18 - the Lord Galatians 3:20 - but Ephesians 4:1 - walk Revelation 1:8 - the Almighty Revelation 4:8 - Lord God Almighty Revelation 11:17 - Lord God Almighty Revelation 15:3 - Lord God Almighty
Cross-References
Enoch walked [in habitual fellowship] with God three hundred years after the birth of Methuselah and had other sons and daughters.
And [in reverent fear and obedience] Enoch walked with God; and he was not [found among men], because God took him [away to be home with Him].
Now [in Haran] the LORD had said to Abram, "Go away from your country, And from your relatives And from your father's house, To the land which I will show you;
Then the LORD appeared to Abram and said, "I will give this land to your descendants." So Abram built an altar there to [honor] the LORD who had appeared to him.
Abram was eighty-six years old when Hagar gave birth to Ishmael.
Now the LORD appeared to Abraham by the terebinth trees of Mamre [in Hebron], while he was sitting at the tent door in the heat of the day.
"Is anything too difficult or too wonderful for the LORD? At the appointed time, when the season [for her delivery] comes, I will return to you and Sarah will have a son."
"May God Almighty bless you and make you fruitful and multiply you, so that you may become a [great] company of peoples.
And God said to him, "I am God Almighty. Be fruitful and multiply; A nation and a company of nations shall come from you, And kings shall be born of your loins.
Then Jacob (Israel) blessed Joseph, and said, "The God before whom my fathers Abraham and Isaac walked [in faithful obedience], The God who has been my Shepherd [leading and caring for me] all my life to this day,
Gill's Notes on the Bible
And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai:
the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God:
and said unto him, I [am] the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Revelation 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" c, as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:
walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Hebrews 4:12;
and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Genesis 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews d fancy Abram became perfect, but was not till circumcised.
c אל שדי "Deus sufficiens", Cocceius; so Jarchi and Ainsworth. d Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11.
Barnes' Notes on the Bible
- 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 nemaltem 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 berı̂yt, Genesis 15:18); at present he takes the first step in the fufillment of the covenant ברית נתן nātan berı̂yt, 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.
Genesis 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 Isaiah 13:6; Joel 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.
Genesis 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.
Genesis 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.
Genesis 17:4
As for me. - The one party to the covenant is here made prominent, as in Genesis 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.
Genesis 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.
Genesis 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.
Genesis 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.
Genesis 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 Exodus 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 Joshua 5:5.
Genesis 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.
Genesis 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.
Genesis 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).
Clarke's Notes on the Bible
CHAPTER XVII
In the ninety-ninth year of Abram's life God again appears to
him, announces his name as GOD ALMIGHTY, and commands him to
walk perfectly before him, 1;
proposes to renew the covenant, 2.
Abram's prostration, 3.
The covenant specified, 4.
Abram's name changed to ABRAHAM, and the reason given, 5.
The privileges of the covenant enumerated, 6-8.
The conditions of the covenant to be observed, not only by
Abraham, but all his posterity, 9.
Circumcision appointed as a sign or token of the covenant, 10, 11.
The age at which and the persons on whom this was to be
performed, 12, 13.
The danger of neglecting this rite, 14.
Sarai's name changed to SARAH, and a particular promise made
to her, 15, 16.
Abraham's joy at the prospect of the performance of a matter
which, in the course of nature, was impossible, 17.
His request for the preservation and prosperity of Ishmael, 18.
The birth and blessedness of Isaac foretold, 19.
Great prosperity promised to Ishmael, 20.
But the covenant to be established not in his, but in Isaac's
posterity, 21.
Abraham, Ishmael and all the males in the family circumcised, 23-27
NOTES ON CHAP. XVII
Verse Genesis 17:1. The Lord appeared to Abram — Genesis 15:1.
I am the Almighty God — אני אל שדי ani 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.
Walk before me — התהלך לפני hithhallech lephanai, set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience?
Be thou perfect. — והיה תמים vehyeh thamim, and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Matthew 5:48: Εσεσθε ὑμεις τελειοι, ὡσπερ ὁ Πατηρ ὑμων ὁ εν τοις ουρανοις τελειος εστι· Ye SHALL BE perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect - to be perfect as our Father who is in heaven is perfect, to be filled with the fulness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, "You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience." If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera, "without wax;" and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be SINCERE! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement.
