Verse-by-Verse Bible Commentary
Genesis 17:2

Bridgeway Bible Commentary

The covenant sealed (17:1-27)

As Abram and Sarai grew older, God told them again that he would be faithful to his promises. He revealed himself to them in a new name of power (God Almighty) and gave them each new names (Abraham and Sarah) to emphasize that he would make them parents of a multitude (17:1-6,15-16). The Almighty had made a covenant to be God to Abraham and his descendants, and he would give them Canaan to be their homeland (7-8).

To reassure Abraham that he would keep his covenant promises, God told him to make a permanent distinguishing mark in his body. This mark, circumcision, was a symbol of God’s faithfulness to his covenant and a sign that Abraham believed God’s promises and obeyed his commands. Circumcision sealed Abraham’s faith and at the same time demonstrated his obedience (Romans 4:9-12; cf. Acts 7:8). Others in Abraham’s household, and all his male descendants throughout the generations to come, were likewise to be circumcised if they wished to be God’s people under the covenant. The covenant originated with God, but people had to respond to God’s grace with faithful obedience if they were to participate in the blessings of the covenant (9-14).

When God promised Abraham that Sarah would have a son, Abraham felt, in view of his and Sarah’s old age, that this was almost too much to expect. It seemed to him more reasonable to expect God to make Ishmael (now an impressive thirteen-year-old youth; see 16:16; 17:1) heir to the covenant promises. God told Abraham that Ishmael would certainly have a notable line of descendants, but God’s covenant people would be established through the son yet to be born, Isaac (15-22). Abraham believed God’s covenant promises, and gave expression to his faith by carrying out God’s covenant commands (23-27).

Coffman's Commentaries on the Bible

"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. And I will make my covenant between me and thee, and will multiply thee exceedingly."

"Ninety years old and nine" Abram's reference to himself as being a hundred years old (Genesis 17:17) allowed for the passage of time before the child was born.

"Jehovah said, I am God Almighty" No redactor said this, God said it; and the denial of this passage on the basis that it was inserted by a revision or an interpolation is merely arrogant unbelief.

Simpson identified "God Almighty, here ([~'El] [~Shadday]), as probably the name of a Canaanite deity"!Cuthbert A. Simpson, The Interpreter's Bible, Vol. 1 (New York: Abingdon Press, 1953), p. 608. Notice the use in such denials of words such as probably, possibly, evidently, etc. This is an unintentional confession that no proof whatever sustains the allegation.

"God Almighty" Scholars agree that the exact meaning of [~'El] [~Shadday], from which these words are derived, is "uncertain";G. Ch. Aalders, Bible Students Commentary, Genesis, Vol. 1 (Grand Rapids: Zondervan Publishing House, 1981), p. 304. but "The Almighty" is the best translation available. The same name for God is used six times in Genesis, and thirty-one times in Job.Thomas Whitelaw, op. cit., p. 232. Keil has an excellent explanation of the meaning:

"It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah, the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfillment, and the powers of nature were insufficient to secure it."C. F. Keil, Commentary on the Old Testament, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1978), p. 223.

Here we have another indication, there being literally scores of others in the Bible, that the various names used for God in Scripture have definite and specific theological implications, and that the various names are no adequate means whatever of identifying alleged previous sources of Genesis. In this passage, God uses two names for Himself.

"Walk before me, and be thou perfect" We find it very difficult to accept the reiteration by so many scholars that "perfect" as used in the Bible refers to maturity, completeness, or wholeness, rather than actual perfection, the great impediment to such acceptance being the Saviour's use of the expression in Matthew 5:48; "Be ye therefore perfect, even as your Father in heaven is perfect." That usage certainly rules out any subordinate or secondary meaning. Only absolute and unalloyed perfection shall enter heaven, and that has been evident from this passage here to the end of the N.T. To be sure, man, unaided, is unable to achieve any such thing, but he must TRY, and, for those who love and serve God, he has made available that perfection "in Christ Jesus our Lord." The saints of the O.T. as well as those of the N.T. shall at last enjoy and receive the benefits of that perfection "in Him" (Colossians 1:28-29).

"These are the conditions required by God in connection with the covenant."J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 26. Two things are demanded here: "A God-conscience life of the best type, and the other is faithful observance of all duties."H. C. Leupold, Genesis (Grand Rapids: Baker Book House, 1942), p. 514. Any notion that the Abrahamic covenant was unconditional is forbidden by this. It was precisely for the purpose of informing Abram and his descendants of their part of the covenant, and of the absolute necessity of their abiding by the terms of it that this recapitulation and elaboration of the covenant (Genesis 15) was given.

Barnes' Notes on the Whole 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 n^emaltem 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^erı̂yt, Genesis 15:18); at present he takes the first step in the fufillment of the covenant ברית נתן nātan b^erı̂yt, 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).

Calvin's Commentary on the Bible

2.And I will make my covenant He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love; to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavor to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace; and then immediately had descended to the design of miscalling; namely, that Abram should be upright. He now subjoins a more ample declaration of his grace, in order that Abram may endeavor more willingly to form his mind and his life, both to reverence towards God, and to the cultivation of uprightness; as if God had said ‘See how kindly I indulge thee: for I do not require integrity from thee simply on account of my authority, which I might justly do; but whereas I owe thee nothing, I condescend graciously to engage in a mutual covenant.’ He does not, however, speak of this as of a new thing: but he recalls the memory of the covenant which he had before made, and now fully confirms and establishes its certainty. For God is not wont to utter new oracles, which may destroy the credit, or obscure the light, or weaken the efficacy of those which preceded; but he continues, as in one perpetual tenor, those promises which he has once given. Wherefore, by these words, he intends nothing else than that the covenant, of which Abram had heard before should be established and ratified: but he expressly introduces that principal point, concerning the multiplication of seed, which he afterwards frequently repeats.

Smith's Bible Commentary

Chapter 17

Now when Abram was ninety-nine years old ( Genesis 17:1 ),

So this is another thirteen years later.

the LORD appeared to Abram, and said unto him, I am Almighty God ( Genesis 17:1 );

El Shaddai. So here is the first term use of the term Almighty God, El Shaddai.

walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly ( Genesis 17:1-2 ).

Now we passed over the sixteenth chapter but let me point out that at this point, Abraham and Sarai were trying to help God out. God promised He's going to bless Abraham, make his seed like the stars of the heaven, can't count them. And so Sarai comes with an alternate plan. Hey, Abraham, you know, looks like we're not going to make it, I'm getting so old and all, why don't you just take my handmaid at this point and you know, raise up a son through her and all.

And it was really a lapse of faith in the promise of God. So Abraham's faith was not a perfect faith. It wasn't a-he wasn't a perfect man. His faith wasn't complete. So don't worry if your faith is not complete. Don't let Satan hassle you. Believing in Jesus Christ is really the important thing.

"I'll make my covenant between me and thee, and will multiply thee exceedingly."

And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be the father of many nations. Neither shall thy name be called any more Abram, but thy name shall be Abraham ( Genesis 17:3-5 );

Rather than high father, father of many nations, Abraham.

for the father of many nations have I made thee. And I will make thee exceeding fruitful, and will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God ( Genesis 17:5-8 ).

God is now repeating the promise of giving him a large number of descendants and of giving to them this land forever. It's theirs. It belongs to them.

And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between you and me and thy seed after thee; Every man child among you shall be circumcised ( Genesis 17:9-10 ).

And so here is where God established the rite of circumcision, which became, of course, the most important rite as far as the Jews were concerned. It is a badge and a mark of the people that have been separated unto God. And the spiritual significance is that of people who have cut off the fleshly life and are living after the Spirit. Now they made the mistake, as people so often do, concerning rituals as identifying the ritual for the reality.

The reality is a matter of heart. God wanted a people that were separated from their flesh in their heart. People who were spiritual and spiritually minded who would serve God in the Spirit. It was to be symbolized by the cutting away of the flesh. But it was really a spiritual thing that God was seeking people who would cut away the fleshly mind and the fleshly heart and would serve God in the Spirit. But they began to identify the physical rite for the reality of the experience of the heart and thus made the physical rite totally meaningless.

So if you would go through the rite of circumcision and yet still within your heart were living after your flesh, walking after the flesh, the fact that you had gone through the rite meant nothing. Now if you had gone through the cutting away of the flesh in the heart, then again the rite meant nothing. For God was really searching for the heart and the work in the heart. Same with baptism in the church.

For many it's become a meaningless rite. They think, "Well, the important thing is go down and be baptized". Baptism doesn't save you. Not that that is the washing away of the filth of the flesh. You can go down and be baptized a dozen times and not be saved. The rite of baptism doesn't save. It's the inward work of the Spirit within your heart that really counts.

And so here God established an outward rite which was to speak of an inward experience, the cutting away of the fleshly heart, the heart after the flesh and it was to be God desired that people whose heart was after the Spirit and after Him. And so here is where the rite was established and God ordered it for all of His children, all that were in his house, all of the servants, all of those that have been brought into the house of Abraham. It was something that was to be done unto Abraham and to his descendants after him on the eighth day of the male child. The rite of circumcision was to be fulfilled.

And God said to Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be ( Genesis 17:15 ).

So it's like change in her name. Name Sarah means princess. That's a good name for a wife, fellows. You might start calling your wife Princess. It's a beautiful name.

And I will bless her, and give thee a son also of her: yes, I will bless her, and she shall be the mother of nations; kings of people shall be of her ( Genesis 17:16 ).

Here is God saying, Hey, I'm going to bless her. I'm going to make her the mother.

And Abraham fell on his face, and he laughed ( Genesis 17:17 ),

Now his was not a laugh of incredulity, his was a laugh of excitement. All right, you know, and it was just laughter of joy for this promise of God. Now later on, Sarah laughed but hers was a laugh of incredulity. Ah, you know, me? An old woman? Shall I have the joy of bearing a child? And she laughed because it seems so incredulous.

And so the Lord rebuked her. Why did Sarah laugh? Oh, I didn't laugh. Oh yes, you did. So Abraham laughed out of just the sheer joy of the whole thing and she laughed because it seems so incredulous. So it's only right that when the child is born that they should name him Laughter. Isaac, it means laughter. It's a very fitting name because they both laughed at the prospect of in this age of life, having a son.

And so Abraham fell on his face and laughed

and he said in his heart, Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God ( Genesis 17:17-18 ),

Now this is sort of a lapse in faith.

O that Ishmael might live before thee ( Genesis 17:18 )!

In other words, Oh God, forget it. You know, Sarah is ninety and I'm a hundred. Just, that's all right, Lord. Let Ishmael, thirteen years old now, let him live before you.

And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac, [Laughter]: and I will establish my covenant with him for an everlasting covenant, and with his seed after him ( Genesis 17:19 ).

So that Ishmael was not to be the recipient of this covenant and of the land but rather Isaac. So in reality the land does not belong to the Arabs by the covenant of God, it belongs with the descendants of Isaac.

As for Ishmael, I've heard thee ( Genesis 17:20 ):

You said let Ishmael live before you. All right.

I have blessed him, I will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto you at this set time next year. And the Lord left off talking with him, and God went from Abraham. And Abraham took Ishmael his son, and all that were born in his house ( Genesis 17:20-23 ),

And they went ahead and followed the command of God in the rite of circumcision.

Abraham was ninety-nine years old, when they went through this rite ( Genesis 17:24 ).

"

Dr. Constable's Expository Notes

Thirteen years after the birth of Ishmael (Genesis 16:16) God spoke to Abram again (the fifth revelation; Genesis 17:1). 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 (Genesis 17:4; Genesis 17:7; Genesis 17:11; Genesis 17:19; Genesis 17:21) but also the outward sign of that covenant that was the covenant of circumcision (Genesis 17:2; Genesis 17:9-10; Genesis 17:13-14; cf. Acts 7:8). Thus Moses used the word "covenant" with two different references here, though throughout, the Abrahamic Covenant is in view. Perhaps visualizing the covenant of circumcision as a smaller circle within the larger circle of the Abrahamic Covenant will help. Whereas the Abrahamic Covenant was unconditional, the covenant of circumcision depended on Abram’s obedience (Genesis 17:1-2). 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. [Note: See note on 1:4.] He changed the name "Abram" (high or exalted father) to "Abraham" (father of a multitude), and he changed the name "Sarai" (my princess [perhaps a reference to her noble descent]) to "Sarah" (royal princess [from whom kings would come, Genesis 17:16]). Abraham’s name emphasized the number of his seed. Sarah’s evidently stressed the royal nature of their line (Genesis 17:6; Genesis 17:16; Genesis 17:20; cf. Genesis 12:2).

"The choice of the word be fruitful in Genesis 17:6 and multiply in Genesis 17:2 seems intended to recall the blessing of all humankind in Genesis 1:29: ’Be fruitful and multiply and fill the land,’ and its reiteration in Genesis 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." [Note: Sailhamer, The Pentateuch . . ., p. 157.]

Circumcision was "an everlasting covenant" (Genesis 17:7) because it marked the eternal salvation of the person who believed God as Abraham did, not because God wanted people to practice it forever. [Note: Mathews, Genesis 11:27-50:26, p. 203.] 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 (Romans 4:10-13; Romans 6:14-15; Romans 7:1-4; Romans 10:4).

Gill's Exposition of the Whole Bible

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

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

Genesis 12:2.

e אתנה "dabo", Pagninus, Montanus, Schmidt.

Henry's Complete Commentary on the Bible

      1 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.   2 And I will make my covenant between me and thee, and will multiply thee exceedingly.   3 And Abram fell on his face: and God talked with him, saying,

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

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

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

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

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

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

Spurgeon's Verse Expositions of the Bible

Consecration to God Illustrated by Abraham's Circumcision

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A Sermon

(No. 845)

Delivered on Lord's-Day Morning, December 13th, 1868, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"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. And I will make my covenant between me and thee, and will multiply thee exceedingly." Genesis 17:1-2 .

WE COMMENCED our exposition of the life of Abram with his calling, when he was brought out of Ur of the Chaldees, and separated unto the Lord in Canaan. We then passed on to his justification, when he believed God, and it was accounted to him for righteousness; and now you will bear with us if we continue to the same subject to a further stage, and attempt to describe the fuller development of Abram's vital godliness in the open and clear revelation of his consecration to God. In the chapter before us we see his sanctification unto the Lord, his ordination to service, and purification as a vessel fitted for the Master's use. All the called are justified, and all the justified are by a work of the Holy Ghost sanctified, and made meet to be afterwards glorified with Christ Jesus.

Let me remind you of the order in which these blessings come. If we should speak of sanctification or consecration, it is not as a first thing, but as an elevation to be reached only by preceding stepping-stones. In vain do men pretend to be consecrated to God before they are called of God's Spirit; such have yet to be taught that no strength of nature can suffice to serve the Lord aright. They must learn what this meaneth, "Ye must be born again," for assuredly until men are brought into spiritual life by effectual calling of the Holy Spirit, all their talk about serving God may be answered in the words of Joshua, "Ye cannot serve the Lord." I speak of consecration, but it is not as a first thing, nor even as a second thing, for a man must be justified by faith which is in Christ Jesus, or he will not possess the grace which is the root of all true sanctity; for sanctification grows out of faith in Jesus Christ. Remember holiness is a flower, not a root; it is not sanctification that saves, but salvation that sanctifies. A man is not saved by his holiness, but he becomes holy because he is already saved. Being justified by faith, and having peace with God, he walks no longer after the flesh, but after the Spirit, and in the power of the blessing which he has received by grace he dedicates himself to the service of his gracious God. Not then the due order of heavenly benefits, consecration to God follows calling and justification.

Recalling your minds to Abram's history, let me remind you that thirteen years had elapsed after the time in which God had said that Abram's faith was counted to him for righteousness, and those thirteen years, so far as we can gather from Scripture, were not at all so full of brave faith and noble deeds as we might have expected them to have been. How sure is that truth that the best of men are but men at the best, for that very man who had accepted God's promise and had not staggered at it through unbelief, within a few months afterwards, or perhaps a few days, was taken with a fit of unbelief, and at the instigation of his wife, adopted means which were not justifiable, in order that he might obtain the promised heir. He used means which may not be so vicious to him, as they would be in men of modern times, but which were suggested by an unbelieving policy, and were fraught with evil. He takes Hagar to wife. He could not leave it to God to give him the promised seed; he could not leave it with God to fulfil his promise in his own time, but justifies himself in turning aside from the narrow path of faith to accomplish by doubtful methods the end which God himself had promised and undertaken to accomplish.

How shorn of splendour is Abram seen when we read of him, "and Abram hearkened unto the voice of Sarai!" That business of Hagar is to the patriacrch's deep discredit, and reflects no honour at all upon either him or his faith. Look at the consequences of his unbelieving procedure! Misery soon followed. Hagar despises her mistress; Sarai throws all the blame on her husband; the poor bond-woman is so hardly dealt with that she flees from the household. How much of real cruelty may be meant by the term "dealing hardly," I cannot tell, but one marvels that such a man as Abram allowed one who had been brought into such a relationship with him, to be heedlessly chased from his house while in a condition requiring care and kindness. We admire the truthfulness of the Holy Ghost that he has been pleased to record the faults of the saints without extenuating them. Biographies of good men in Scripture are written with unflinching integrity, their evil recorded as well as their good. These faults are not written that we may say, "Abraham did so-and-so, therefore we may do it." No, brethren, the lives of these good men are warnings to us as well as examples, and we are to judge them as we should judge ourselves, by the laws of right and wrong. Abram did wrong both in taking Hagar to wife and in allowing her to be badly used.

In after years the child of the bond-woman mocked the child of the free-woman, and an expulsion of both mother and child was needful. There was deep sorrow in Abram's heart, a bitterness not to be told. Polygamy, though tolerated under the Old Testament, was never approved; it was only endured because of the hardness of men's hearts. It is evil, only evil, and that continually. In the family relationship there can be opened no more abundant and fruitful source of misery to the sons of men than want of chastity to the marriage-bond made with one wife. Disguise that unchastity by what name you will. All these thirteen years, so far as Scripture informs us, Abram had not a single visit from his God. We do not find any record of his either doing anything memorable or having so much as a single audience with the Most High. Learn from this, that if we once forsake the track of simple faith, once cease to walk according to the purity which faith approves, we strew our path with thorns, cause God to withhold the light of his countenance from us, and pierce ourselves through with many sorrows.

But mark, beloved, the exceeding grace of God. The way to recover Abram from his backsliding was that the Lord should appear to him; and, consequently, we read in our text that at ninety-nine years of age Abram was favoured with a further visit from the Most High. This brings to my remembrance the words in the book of Revelation, concerning the church in Laodicea: "Though art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth" a very solemn declaration; but what follows? "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me," which means just this, that for recovery out of a horrible state of languishing and lukewarmness there is no remedy but the coming of Jesus Christ to the soul in near and dear intercourse. Truly it was so with Abram. The Lord would bring him out of his state of distrust and distance into one of high dignity and sanctity, and he does it by manifesting himself to him, for the Lord talked with Abram.

"Midst darkest shades, if he appear,

My dawning is begun;

He is my soul's bright morning star,

And he my rising sun."

Breathe a prayer, my brethren and sisters. "Lord, reveal thyself to my poor backsliding, languishing spirit. Revive me, O Lord, for one smile from thee can make my wilderness blossom as the rose."

On the occasion of this gracious manifestation, God was pleased to do for Abram what I think is to us an admirable and instructive illustration of the consecration of our redeemed spirits entirely to his service. I shall, this morning, as God may help me, first lead you to observe the model of the consecrated life; secondly, the nature of the higher life; and, thirdly, its results.

I. First, then, let us notice in the words of God to Abram, THE MODEL OF THE SANCTIFIED OR CONSECRATED LIFE.

Here it is: "I am the Almighty God; walk before me, and be thou perfect." For a man to be thoroughly sanctified to the Master's service, he must first realise the almightiness and all-sufficiency and glory of God. Brethren, the God whom we serve filleth all things, and hath all power and all riches. If we think little of him we shall render little trust to him, and consequently little obedience, but if we have grand conceptions of the glory of God, we shall learn to confide in him most thoroughly, we shall receive mercies from him most plentifully, and we shall be moved to serve him most consistently. Sin at the bottom of it very frequently has its origin in low thoughts of God. Take Abram's sin; he could not see how God could make him the father of many nations when Sarai was old and barren. Hence his error with Hagar. But if he had remembered what God now brings to his recollection, that God is El Shaddai, the allsufficient One, he would have said, "No, I will remain true to Sarai, for God can effect his own purposes without my taking tortuous means to accomplish them. He is allsufficient in himself, and not dependent upon creature strength. I will patiently hope, and quietly wait, to see the fulfilment of the Master's promises." Now, as with Abram, so with you, my brethren and sisters. When a man is in business difficulties, if he believes that God is allsufficient to carry him through them, he will not practise any of the common tricks of trade, nor degenerate into that shiftiness which is so usual among commercial men. If a man believes, being poor, that God is sufficient portion for him, he will not grow envious of the rich or discontented with his condition. The man who feels that God is an all-sufficient portion for his spirit, will not look for pleasure in the pursuits of vanity; he will not go with the giddy multitude after their vain mirth. "No," saith he, "God hath appeared unto me as God all-sufficient for my comfort and my joy. I am content so long as God is mine. Let others drink of broken cisterns if they will, I dwell by the overflowing fountain, and am perfectly content." O beloved, what glorious names our Lord deservedly wears! Whichever of his names you choose to dwell upon for a moment, what a mine of wealth and meaning it opens up to you! Here is this name, "El Shaddai;" "El," that is, "the strong one," for infinite power dwells in Jehovah. How readily may we who are weak become mighty if we draw upon him! And then, "Shaddai," that is to say, "the unchangeable, the invincible." What a God we have then, who knows no variableness, neither shadow of turning, against whom none can stand! "El," strong; "Shaddai," unchangeable in his strength; always therefore strong in every time of need, ready to defend his people, and able to preserve them from all their foes. Come, Christian, with such a God as this why needest thou abase thyself to win the good word of the wicked man? Why gaddest though abroad to find earthly pleasures where the roses are always mixed with thorns? Why needest thou to put thy confidence in gold and silver, or in the strength of thy body, or in aught that is beneath the moon? Thou hast El Shaddai to be thine. Thy power to be holy will much depend upon thy grasping with all the intensity of thy faith the cheering fact that this God is thy God for ever and ever, thy daily portion, thine all-sufficient consolation. Thou dares not, canst not, wilt not, wander into the ways of sin when thou knowest that such a God is thy shepherd and guide.

Following up this model of the consecrated life, notice the next words "walk before me." This is the style of life which characterises true holiness; it is a walking before God. Ah! Brethren, Abram had walked before Sarai; he had paid undue respect to her views and wishes; he had walked, too, in the sight of his own eyes and the inclinations of his own heart when he was allied to Hagar; but now the Lord gently rebukes him with the exhortation, "Walk before me." It is remarkable that on the former divine visit to the patriarch (which we tried to interpret last Lord's-day), the Lord's message was "Fear not." He was then, as it were, but a child in spiritual things, and the Lord gave him comfort, for he needed it. He is now grown into a man, and the exhortation is practical and full of activity "walk." The Christian man is to put out and use the strength and grace which he hath received. The pith of the exhortation lies in the last words, "Walk before me," by which I understand an habitual sense of the presence of God, or doing the right thing and shunning the wrong, out of respect to the will of God; a consideration of God in all actions, public and private. Brethren, I deeply regret when I see Christian men, even in religious societies, in their calculations leaving out the greatest item in the whole calculation namely, the divine element, the divine power and faithfulness. Of the most of mankind I may say, without being censorious, that if there were no God their course of action would not be different from what it is, for they do not feel themselves either restrained or constrained by any sense of the divine presence. "The transgression of the wicked saith within my heart, that there is no fear of God before his eyes." But this is the mark of the truly sanctified man of God, that he lives in every place as standing in the presence chamber of the divine Majesty; he acts as knowing that the eye which never sleeps is always fixed on him. His heart's desire is that he may never do the wrong thing, because he has respect to worldly greatness, and may never forget the right thing because he is in evil company, but may reckon that God being everywhere, he is always in company where it would be impudent rebellion to sin. The saint feels that he must not, dare not, transgress, because he is before the very face of God. This is the model of the sanctified character, for a man to realise what the Lord is, and then to act as in the immediate presence of a holy and jealous God.

The next words are, "and be thou perfect." Brethren, does this mean absolute perfection? I shall not controvert the belief of some, that we may be absolutely perfect on earth. Freely do I admit that the model of sanctification is perfection. It were inconsistent with the character of God for him to give us any other than a perfect command, and a perfect standard. No law but that of absolute perfection could come from a perfect God, and to give us a model that were not absolutely perfect, were to ensure to us superabundant imperfections, and to give us an excuse for them. God sets before his servants no rule of this kind, "Be as good as you can," but this, "Be you perfect, even as your Father which is in heaven is perfect." Hath any man ever attained to it? Truly we have not, but for all that, every Christian man aims at it. I would far rather my child had a perfect copy to write by, though he might never write equal to it, than that he should have an imperfect copy set before him, because then he would never make a good writer at all. Our heavenly Father has given us the perfect image of Christ to be our example, his perfect law to be our rule, and it is for us to aim at this perfection in the power of the Holy Spirit, and, like Abram, to fall upon our faces in shame and confusion of face, when we recollect how far we have come short of it. Perfection is what we wish for, pant after, and shall at the last obtain. We do not want to have the law toned down to our weakness. Blessed be God, we delight in the perfection of that law. We say with Paul, "The law is holy, and just, and good, but I am carnal, sold under sin." The will of God is that which we would be conformed unto; and if we who are believers had but one wish, and it could be granted to us at once, it should be this, to make us perfect in every good work to do his will, working in us that which is well-pleasing in his sight. However, the word "perfect," as I have said, bears commonly the meaning of "upright," or "sincere" "walk before me, and be thou sincere." No double dealing must the Christian man have, no playing fast and loose with God or man; no hypocritical professions, or false principles. He must be as transparent as glass; he must be a man in whom there is no guile, a man who has cast aside deceit in every shape, who hates it, and loathes it, and walks before God, who sees all things with absolute sincerity, earnestly desiring in all things, both great and small, to commend himself to the conscience of others as in the sight of the Most High.

Brethren, here is the model of the consecrated life. Do you not long to attain to it? I am sure every soul that is moved by God's grace will do so. But if your feeling about it is like mine, it will be just that of Abram in the text, "Abram fell on his face before the Lord." For oh, how far short we have come of this! We have not always thought of God as all-sufficient; we have been unbelieving. We have doubted him here, and doubted him there. We have not gone to work in this world as if we believed the promise, "I will never leave thee, nor forsake thee." We have not been satisfied to suffer, or to be poor, and we have not been content to do his will without asking questions. We might often have had addressed to us the rebuke, "Is the Lord's hand waxed short? Is his arm shortened at all? Is his ear heavy, that he cannot hear?" Brethren, we have not always walked before the Lord. If one may speak for the rest, we do not always feel the presence of God as a check to us. There are angry words perhaps at the table; there is wrong-doing in the place of business; there are carelessness, worldliness, pride, and I know not what beside of evil to mar the day's labour; and when we come back at night we have to confess, "I have gone astray like a lost sheep, I have forgotten my Shepherd's presence. I have not always spoken and acted as if I felt that thou wast always looking upon me." Thus it has come to pass that we have not been perfect. I feel ready to laugh, not the laugh of Abram, but that of thorough ridicule, when I hear people talk about their being absolutely perfect. They must be of very different flesh and blood from us, or rather they must be great fools, full of conceit, and utterly ignorant of themselves; for if they did but look at a single action, they would find specks in it; and if they examined but one single day, they would perceive something in which they fell short, if there were nothing in which they had transgressed. You see your model, brethren, study it in the life of Christ, and then press forward to it with the zeal of the apostle who said, "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus."

II. Secondly, THE NATURE OF THIS CONSECRATION as illustrated in this chapter. On each point briefly.

Genuine spiritual consecration begins with communion with God. Note the third verse: "Abram fell on his face, and God talked with him." By looking at Christ Jesus, his image is photographed upon our mind, and we are changed from glory to glory, as by the presence of the Lord. Distance from God's presence always means sin: holy familiarity with God engenders holiness. The more you think of God, the more you meditate upon his works, the more you praise him, the more you pray to him, the more constantly you talk with him, and he with you, by the Holy Ghost, the more surely are you upon the road to thorough consecration to his cause.

The next point in the nature of this consecration is that it is fostered by enlarged views of the covenant of grace. Read on: "As for me, behold my covenant is with thee, and thou shalt be a father of many nations." This is said to help Abram to walk before God and to be perfect; from which we conclude that to grow in sanctification a man should increase in knowledge, and also in the tenacity of the faith which grasps the covenant which God has made with Christ for his people, which is "Ordered in all things and sure." With your Bibles open, notice attentively that Abram was refreshed as to his own personal interest in the covenant. Note the second personal pronoun, how it is repeated: "As for me, behold, my covenant is with thee, and thou shalt be a father of many nations." Take the sixth verse, "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee, and thy seed after thee . . . .to be a God unto thee, and to thy seed after thee." Thus Abram has the covenant brought home to himself; he is made to feel that he has a part and a lot therein. If you are ever to be sanctified unto God's service, you must get a full assurance of your interest in all the convenant provisions. Doubts are like wild boars of the wood, which tear up the flowers of sanctification in the garden of the heart; but when you have in your soul a God-given assurance of your interest in the precious blood of Jesus Christ, then shall the foxes which spoil the vines be hunted to death, and your tender grapes shall give a good smell. Cry to God, beloved brethren and sisters, for strong faith to "Read your title clear to mansions in the skies." Great holiness must spring from great faith. Faith is the root, obedience the branch; and if the root decays the branch cannot flourish. Ask to know that Christ is yours, and that you are his; for here you will find a fountain to water your consecration and make it yield fruit to Christ's service. Some professors act as if this were not the case. They foment their doubts and fears in order to perfect holiness. I have known Christians, when they are conscious that they have not lived as they ought to live, begin to doubt their interest in Christ, and, as they say, humble themselves in order to reach after fuller sanctification of life. That is to say, they starve themselves in order to grow strong; they throw their gold out of window in order to become rich; they pull up the very foundation-stone of their house to make it stand secure. Beloved believer, sinner as thou art, backslider as thou art, still believe in Jesus, let not a sense of sin weaken thy faith in him. He died for sinners, "in due time Christ died for the ungodly." Cling to that cross still: the more furious the storm the more need of the life-buoy never leave it, but make your hold the firmer. Confide alone in the virtue of that precious blood, for thus only will you slay your sins and advance in holiness. If you say within your heart, "Jesus cannot save such a one as I am; if I had marks and evidences of being God's child, I could then trust in compense of reward; you have cast away your shield, and the darts of the tempter will wound you terribly. Cling to Jesus even when it is a question whether you have a grain of grace in your hearts. Believe that he died for you, not because you are consecrated or sanctified, but died for you as sinners, and saves you as sinners. Never lose your simple trust in the Crucified, for only by the blood of the Lamb can you overcome sin and be made fit for the Lord's work.

Note, in reading these words, how this covenant is revealed to Abram peculiarly as a work of divine power. Note the run of the passage, "I will make my covenant between me and thee." "I will make thee fruitful." "I will establish my covenant." "I will give unto thee." "I will be thy God," and so on. Oh! those glorious "wills" and "shalls." Brethren, ye cannot serve the Lord with a perfect heart until first your faith gets a grip of the divine "will" and "shall." If my salvation rests upon this poor, puny arm, upon my resolves, my integrity, and my faithfulness, it is shipwrecked for ever; but if my eternal salvation rests upon the great arm which bears up the universe, if my soul's safety is altogether in that hand that wheels the stars along, then blessed be his name, it is safe and well; and now out of love to such a Saviour I will serve him with all my heart. I will spend and be spent for him who has thus graciously undertaken for me. Mark this, brethren, be very clear about it, and ask to have the divine working made apparent to your soul, for that will help you to be consecrated to God.

Further, Abraham had a view of the covenant in its everlastingness. I do not remember that the word "everlasting" had been used before in reference to that covenant, but in this chapter we have it over and over again. "I will establish my covenant for an everlasting covenant." Here is one of those grand truths which many of the babes in grace have not as yet learned, namely, that the blessings of grace are blessings not given to-day to be taken back to-morrow, but eternal blessings. The salvation which is in Christ Jesus is not a salvation which will belong to us for a few hours, while we are faithful to it, and will then be taken away, so that we shall be left to perish. God forbid, "He is not a man that he should lie, nor the son of man that he should repent." "I am God," saith he, "I change not: therefore, ye sons of Jacob are not consumed." When we put ourselves into the hands of Christ, we do not confide in a Saviour who might suffer us to be destroyed, but we rest in one who hath said, "I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand." Instead of the doctrine of the security of the saints leading to negligence of life, you will find that, on the contrary, where it is thoroughly well received in the heart by the power of the Holy Ghost, it begets such a holy confidence in God, such a flaming gratitude to him, that it is one of the best incentives to consecration. Treasure up these thoughts, dear brethren, and if you would grow in grace and in conformity to Christ, endeavour to perceive your personal interest in the covenant, the divine power which guarantees its fulfilment, and the everlastingness of its character.

In considering the nature of this consecration, I would observe next, that they who are consecrated to God are regarded as new men. The new manhood is indicated by the change of name he is called no longer Abram, but Abraham, and his wife is no longer Sarai, but Sarah. Ye, beloved, are new creatures in Christ Jesus. The root and source of all consecration to God lies in regeneration. We are "born again," a new and incorruptible seed is placed within us which "liveth and abideth for ever." The name of Christ is named upon us: we are no longer called sinners and unjust, but we become the children of God by faith which is in Christ Jesus.

Note further that the nature of this consecration was set forth to Abraham by the rite of circumcision. It would not be at all fitting or decorous for us to enter into any detail as to that mysterious rite, but it will suffice to say that the rite of circumcision signified the taking away of the filthiness of the flesh. We have the apostle Paul's own interpretation of circumcision in the verses which we read just now in his epistle to the Colossians. Circumcision indicated to the seed of Abraham that there was a defilement of the flesh in man which must for ever be taken away, or man would remain impure, and out of covenant with God. Now, beloved, there must be, in order to our sanctification to Christ, a giving up, a painful relinquishing of things as dear to us as right eyes and right hands. There must be a denying of the flesh with its affections and lusts. We must mortify our members. There must be self-denial if we are to enter upon the service of God. The Holy Spirit must pass sentence of death and cutting away upon the passions and tendencies of corrupt humanity. Much must perish which nature would cherish, but die it must, because grace abhors it.

Notice, with regard to circumcision, that it was peremptorily ordained that it should be practised on every male of the race of Abraham, and if it were neglected, death followed. So the giving up of sin, the giving up of the body of the filth of the flesh is necessary to every believer. Without holiness no man shall see the Lord. Even the babe in Christ is as much to see death written upon the body of the filth of the flesh as a man who, like Abraham, has reached advanced years and come to maturity in spiritual things. There is not distinction here between the one and the other. "Without holiness no man shall see the Lord;" and where a supposed grace does not take away from us a love of sin, it is not the grace of God at all, but the presumptuous conceit of our own vain natures.

It is often said that the ordinance of baptism is analagous to the ordinance of circumcision. I will not controvert that point, although the statement may be questioned. But supposing it to be, let me urge upon every believer here to see to it that in his own soul he realises the spiritual meaning both of circumcision and baptism, and then consider the outward rites; for the thing signified is vastly more important than the sign. Baptism sets forth far more than circumcision. Circumcision is putting away of the filth of the flesh, but baptism is the burial of the flesh altogether. Baptism does not say, "Here is something to be taken away," but everything is dead, and must be buried with Christ in his tomb, and the man must rise anew with Christ. Baptism teaches us that by death we pass into the new life. As Noah's ark, passing through the death of the old world, emerged into a new world, even so, by a like figure, baptism sets forth our salvation by the resurrection of Christ: a baptism of which Peter says, it is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God." In baptism, the man avows to himself and others that he comes by death into newness of life, according to the words of the Holy Spirit, "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." The most valuable point is the spiritual meaning, and on that we experience what it is to be dead to the world, to be dead and buried with Christ, and then to be risen with him. Still, brethren, Abraham was not allowed to say, "If I get the spiritual meaning, I can do without the outward rite." He might have objected to that rite on a thousand grounds a great deal more strong than any which the hesitating have urged against baptism, but he first accepted the rite, as well as the thing which it intended, and straightway was circumcised; and so I exhort you, men and brethren, to be obedient to the precept upon baptism, as well as attentive to the truth which it signifies. If you be indeed buried with Christ, and risen with him, despise not the outward and instructive sign by which this is set forth. "Well," saith one, "a difficulty suggests itself as to your views," for an argument is often drawn from this chapter, "that inasmuch as Abraham must circumcise all his seed, we ought to baptise all our children." Now, observe the type and interpret it not according to prejudice, but according to Scripture. In the type the seed of Abraham are circumcised; you draw the inference that all typified by the seed of Abraham ought to be baptised, and I do not cavil at the conclusion; but I ask you, who are the true seed of Abraham? Paul answers in Romans ix. 8, "They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." As many as believe in the Lord Jesus Christ, whether they be Jews or Gentiles, are Abraham's seed. Whether eight days old in grace, or more or less, every one of Abraham's seed has a right to baptism. But I deny that the unregenerate, whether children or adults, are of the spiritual seed of Abraham. The Lord will, we trust, call many of them by his grace, but as yet they are "heirs of wrath, even as others." At such time as the Spirit of God shall sow the good seed in their hearts, they are of Abraham's believing seed, but they are not so while they live in ungodliness and unbelief, or are as yet incapable of faith or repentance. The answering person in type to the seed of Abraham is, by the confession of everybody, the believer; and the believer ought, seeing he is buried with Christ spiritually, to avow that fact, by his public baptism in water, according to the Saviour's own precept and example. "Thus," said Christ, "it becometh us to fulfil all righteousness," as he went down to the river Jordan. At the Jordan was he sprinkled? Why go down to a river to be sprinkled? Why went he down into the water to be sprinkled? "Us." Did he mean babes? Was he a babe? Was not he, when he said "us," speaking of the faithful who are in him? "And thus it becometh us to fulfil all righteousness," that is, all his saints. But how does baptism fulfil all righteousness? Typically thus: It is the picture of the whole work of Christ. There is his immersion in suffering; his death and burial; his coming up out of the water represents his resurrection; his coming up the banks of Jordan represents his ascension. It is a typical representation of how he fulfilled all righteousness, and how the saints fulfilled it in him. But, brethren, I did not intend to go so far into the outward sign, because my soul's deepest desire is this, that like as Abraham by the outward sign was taught that there was a putting away of the filth of flesh, which must be, or death must follow, so are we taught by baptism that there is an actual death to the world, and a resurrection with Christ, which must be to every believer, however old or however young, or he hath not part or lot in the matter of consecration to God, or, indeed, in salvation itself.

III. I have a third head, but my time is gone, and, therefore, just these hints. THE RESULTS OF SUCH A CONSECRATION.

Immediately after God's appearing to Abraham, his consecration was manifest, first, in his prayer for his family. "O that Ishmael might live before thee!" Men of God, if you are indeed the Lord's, and feel that you are his, begin now to intercede for all who belong to you. Never be satisfied unless they are saved too; and if you have a son, an Ishmael, concerning whom you have many fears and much anxiety, as you are saved yourself, never cease to groan out that cry, "O that Ishmael might live before thee!"

The next result of Abraham's consecration was, that he was most hospitable to his fellow men. Look at the next chapter. He sits at the tent door, and three men come to him. The Christian is the best servant of humanity in a spiritual sense. I mean that for his Master's sake he endeavours to do good to the sons of men. He is of all men the first to feed the hungry and to clothe the naked, and as much as lieth in him to do good unto all men, especially unto such as be of the household of faith.

The third result was, Abraham entertained the Lord himself, for amongst those three angels who came to his house was the King of kings, the infinite One. Every believer who serves his God doth, as it were, give refreshment to the divine mind. I mean this, God took an infinite delight in the work of his dear Son. He said, "This is my beloved Son, in whom I am well pleased," and he takes a delight also in the holiness of all his people. Jesus sees of the travail of his soul, and is satisfied by the works of the faithful,; and you, brethren, as Abraham entertained the Lord, do entertain the Lord Jesus with your patience and your faith, with your love and your zeal, when you are thoroughly consecrated to him.

Once more, Abraham became the great intercessor for others. The next chapter is full of his pleadings for Sodom. He had not been able to plead before, but after circumcision, after consecration, he becomes the King's remembrancer, he is installed into the office of a priest, and he stands there crying, "Wilt thou not save the city? Wilt thou destroy the righteous with the wicked?" O beloved, if we do but become consecrated to God, thoroughly so, as I have attempted feebly to describe, we shall become mighty with God in our pleadings. I believe one holy man is a greater blessing to a nation than a whole regiment of soldiers. Did not they fear more the prayers of John Knox than the arms of ten thousand men? A man who lives habitually near to God is like a great cloud for ever dropping with fertilising showers. This is the man who can say, "The earth is dissolved, I bear up the pillars thereof." France had never seen so bloody a revolution had there been men of prayer to preserve her. England, amidst the commotions which make her rock to and fro, is held fast because prayer is put up incessantly by the faithful. The flag of old England is nailed to her mast, not by the hands of her sailors, but by the prayers of the people of God. These, as they intercede day and night, and as they go about their spiritual ministry, these are they for whom God spareth nations, for whom he permitteth the earth still to exist; and when their time is over, and they are taken away, the salt being taken from the earth, then shall the elements dissolve with fervent heat, the earth also, and the works that are therein, shall be burnt up; but not until he hath caught away the saints with Christ into the air shall this world pass away. He will spare it for the righteous' sake. Seek after the highest degree of sanctity, my dear brethren and sisters, seek for it, labour for it; and while you rest in faith alone for justification, be not slack concerning growth in grace, that the highest attainments be your ambition, and God grant them to you, for his Son's sake. Amen.

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PORTIONS OF SCRIPTURE READ BEFORE SERMON Genesis 17:0 and Colossians 2:10-15 .

Kelly Commentary on Books of the Bible

We have had hitherto God's account of that which He had made; then the trial and utter ruin of the creature, with the revelation of divine mercy in Christ the Lord. We have had in fine the judgment of the world before the flood, and the universal history, we may say, of the sources of nations, compared with which there is nothing safe or sure, even to this day, spite of all pretensions of men. Their true history, and, scanty though it seems, the fullest and most comprehensive, is in that one short chapter Genesis 10:1-32 which was before us last night; the following chapter (Genesis 11:1-32) disclosing the moral ground of that dispersion which was merely given as a fact before. Then the Spirit of God takes up not merely the source of that nation that He was about to form for His own praise and glory in the earth, but a regular line successionally given of the chosen family from Shem till we come to Abram.

This introduces Genesis 12:1-20 on wholly new ground It is evident that here we are entering a sensibly different atmosphere. It is no longer man as such, but a man separated of God to Himself, and this by a promise given to one chosen and called a new root and stock. These are principles which God never has abandoned since, and never will. Let me repeat that it is no longer mankind as hitherto, nor nations only, but we have the call of God to Himself the only saving means where ruin has entered before judgment vindicates God's nature and will by His power. For we know from elsewhere that idolatry was now prevalent among men even among the descendants of Shem, when a man was called out by and to the true God on a principle which did not change nor judge (save morally) the newly-formed associations of the world, but separated him who obeyed to divine promises with better hopes. Abram, it need hardly be said, was the object of His choice. I am not denying that God had chosen before; but now it became a publicly affirmed principle. It was not only a call known secretly to him who was its object, but there was one separated to God by His calling him out as the depository of His promise, the witness of it being before the eyes of all, and in consequence blessed, and a channel of blessing. For what might seem to man's narrow mind an austere severing from his fellows was in point of fact for the express purpose of securing divine and eternal blessing, and not to himself and his seed alone, but an ever-flowing stream of blessing which would not fail to all the families of the earth. God will yet shew this. For the present it has come to nought, as everything else does in the hands of man; but God will yet prove in the face of this world how truly and divinely, and in the interests of man himself, as well as of His own glory, He wrought in His call of Abram.

Abram comes forth therefore at God's bidding; he departs from his country; but first of all we find a measure of infirmity which hindered. There was one who hung upon the called out man, whose presence was ever a clog: the company of one not in the calling always must be so. Terah was not the object of the call; and yet it was difficult to refuse his company; but the effect was grave, for as long as Terah was there, Abram, in point of fact, did not reach Canaan. Terah dies (for the Lord graciously controls things in favour of those whose hearts are simple, even in the midst of weakness); and now "Abram set forth to go into the land of Canaan, and into the land of Canaan he came." The Canaanite, it is added, was then in the land.* "And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him."

*It is wholly unfounded to infer that these words, or Genesis 13:7, imply that, when the writer lived, the Canaanites and Perizzites had been expelled from the land. They show that the first if not the second were in the land when Abram entered it; and that both were settled there when he returned from Egypt. That this was a trial to the patriarch we can readily understand; but he had not to wait till Moses' time, still less Joshua's, to know that they and all the other intruders were doomed. See Genesis 15:16; Genesis 15:18-21. No doubt their expulsion was yet future; but the writer like Abram believed in Jehovah, who knows and reveals the end from the beginning. I am aware of Aben Ezra's insinuation that the clause was interpolated, and of Dean Prideaux yielding to it, though the latter saves the credit of scripture by attributing it to Ezra, an inspired editor. But there is no need of such a supposition here, however true elsewhere and in itself legitimate.

Here we find for the first time the principle so dear to our hearts the worship of God founded on a distinct appearing of Himself (it always must be so). Man cannot reason out that which is a ground of worship. It flows from, and is presented to us as flowing from, the appearing of Jehovah. It is not merely the call now, but Jehovah "appeared" unto him. True worship must spring from the Lord, known in that which at any rate is a figure of personal knowledge of Himself. It is not only thus a blessing conferred, but in Himself known. Of course no one means to deny the fact that until He was known in the revelation of His own Son by the power of the Holy Ghost, there could not be that which we understand now as "worship in spirit and in truth ;" but at least this sets forth the principle.

There is another thing also to be observed here: it was only in Canaan that this was or could be. There was no worship in Mesopotamia; no altar, which was the symbol of it, was seen there. Neither was there an altar in Haran. It is in Canaan we see one first. Canaan is the clear type of that heavenly ground where we know Christ now is. Thus we see first Jehovah personally revealing Himself; and this next in connection with the type of the heavenly places. These are clearly the two roots of worship, as brought before us in this instructive passage.

Further, Abram moves about in the land; he pitches his tent elsewhere. This was of great importance. He was a pilgrim, not a settler in the land. He was as much a pilgrim in the land as before he came there. It was evident that he was a pilgrim when he left all dear to him, whether country, or kindred, or father's house; but when in the land he did not settle down. He still pitches his tent, but he also builds his altar. Who could hesitate to say that in the land Abram acquired a more truly heavenly intelligence? The promise of the land from God brought him out of his own land out of that which is the figure of the earth; but when in Canaan God raised his eyes to heaven, instead of permitting them to rest on the world. And this is precisely what the epistle to the Hebrews shows us, not alone the faith which brought him into the land, but the faith which kept him a stranger when there. This is precious indeed, and exactly the faith of Abram.

His worship then we have in connection with his sustained pilgrim character in the land of promise.

Then we have another thing, not mere infirmity but alas! failure open and serious failure. He who had come out to God's call, the stranger in the land that was given him of God, fearing the pressure of circumstances, goes down into the granary of the earth the land which boasts of exhaustless resources. Abram went there of his own motion, without God or His word. Not only is no altar there, but he is without the guidance and guard of divine power morally. Abram fails miserably. Say not that this is to disparage the blessed man of God; it is rather to feel and to confess what we are, which is as much a part (however low) of our Christian duty as to adore what God is in His own excellency to our own souls. Flesh is no better in an Abram than in any other. It is the same ruinous quagmire wherever trusted, in every person and in any circumstances. And there it is that Abram (who had already failed in the unbelief which induced him to seek Egypt, away from the land into which God had called him) denies his wife, exposing her to the most imminent danger of defilement, and bringing not a blessing on the families of the earth, but a plague from Jehovah on Pharaoh and his house. Thus Abram proves the utter hopelessness either of blessing to others or preservation even for ourselves when straying from the place into which God calls us.

But God was faithful, and in Genesis 13:1-18 Abram is seen returning to the place where his tent was at the beginning. He is restored, and so resumes his place of pilgrim, and along with it of a worshipper. Such is the restoring goodness of God. But here we find another encumbrance in Lot, if we may so say, although personally a man of God. The Spirit bears witness that he was righteous, but he had no such faith as Abram, nor was he included in that character of call which we must carefully discriminate from the inward working of divine grace. Let us bear in mind that Abram had the public line of testimony for God, and the place of special promise. It is mere ignorance to suppose that there were not saints of God outside that call, which has nothing to do with the question of being saints, for Lot clearly was one; and we shall find from the very next chapter that he is not the only one. But Lot's hanging upon Abram, though it had not the same neutralizing effect as his father Terah, nevertheless did bring in difficulties. And here again Abram, restored in his soul, shines according to the simplicity of faith. It was not for him to contend. Alas! Lot was not ashamed to choose. He used his eyes for himself. Fully owning him to be a believer, it is plain that he lacked faith for his present walk. He preferred to choose for himself rather than ask God to give. Abram left all calmly with God. It was well.

After Lot had thus taken the best for himself, disgraceful as it was that the nephew should have ventured so to act in a land which God had promised to Abram only, another thereon decides the matter. "Jehovah said unto Abram, after that Lot was separated from him." So the Spirit notes now that all was according to the simple will of God, who was no heedless spectator, and does not fail to clear off the elements that hinder. Now that it was so, Jehovah said, "Lift up thine eyes and look from the place where thou art, northward and southward and eastward and westward," He had never said so before "for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, etc., then shall thy seed also be numbered. Arise, walk through the land," Abram was to take possession by faith "in the length of it and in the breadth of it, for I will give it unto thee. Then Abram removed his tent, and came and dwelt in the plain of Mamre which is in Hebron, and built there an altar unto Jehovah." Well he might! Thus we learn that there is a fresh manifestation of worship, and under the happiest possible circumstances to the close of the chapter.

This part is concluded byGenesis 14:1-24; Genesis 14:1-24. For all these chapters may be viewed as forming one main section of the life of Abram. It is more particularly what pertains to him publicly; consequently we have as the public character of Abram the separating call, the promise secured, himself constituted manifestly a pilgrim as well as a worshipper in the land. It is all vain to talk about being a pilgrim in heart. God looks for it thoroughly; but He does not constitute us necessarily the judges, though no doubt those who are most simple will not mind the judgment of their fellows. At the same time it is well to judge in grace where we have to do with others. If there is reality, it will commend itself to the conscience of others; but I do say that to be manifestly, indisputably a pilgrim is the only right thing for one who is thus called out of God, as well as a worshipper, no less truly separate from the world than knowing and enjoying the God who called him out. Then we have seen the fatal absence of truth when the faithful are in the type of this world, Egypt; and the sustaining grace which restores and gives back the place of one who was manifestly a worshipper to the last. These were the great points of his public separated career.

The work is closed, as remarked, byGenesis 14:1-24; Genesis 14:1-24 where we see a raid made by certain more distant kings of the earth against those who ruled in the valley of the Jordan or the neighbourhood, four against five. In the affray between them, he who had chosen the world suffers from the world. Lot with all that he had was swept away by the conquering kings who came from the north-east, and thereon Abram (guided of God I cannot doubt) with his armed servants, goes forth in the manifest power of God; for the conquerors as thoroughly fall before Abram as the others had been conquered by them. Thereon the priest of the Most High God comes forth (mysteriously, no doubt) king of Salem as well as in his own name, king of righteousness. On this the apostle Paul enlarges in the epistle to the Hebrews, where he shows us the close of the public career of pilgrimage and worship for the man of faith. For the Lord Jesus Himself is the anti-typical Melchisedec who will bring forth refreshment when the last victory has been won at the end of this age. Then the assembled kings will have come to nought after fearful convulsions among the other potsherds of the earth; and the Most High will bring in that magnificent scene of blessing which was represented by Melchisedec. For God in Christ will take the place of the possessor of heaven and earth, delighting in the joy of man, as man will be made to delight in the blessing of God; when it will not be as now simply sacrifice and intercession grounded upon it, but when, besides this which finds its place elsewhere and which is now the only comfort for our souls, there will be a new scene and God will take another character, the Most High God, and then all false gods shall fall before Him. It is clearly therefore the concluding scene of this series and the type of the millennial age. The Lord Jesus will be the uniting bond, so to speak, between heaven and earth, when He will bless God in the name of Abram, and He will bless Abram in the name of God. This then, in my judgment, winds up the series which began withGenesis 12:1-20; Genesis 12:1-20.

It is worthy of remark on this occasion that Abram builds no altar here. And as there was no altar, so the course of pilgrimage is run. Separateness from the world and heavenly worship are no longer found. A tent and altar would be as unsuitable, reared by Abram at this juncture, as before they were exactly to the purpose. It is the millennial scene when God alone is exalted, His enemies confounded, His people saved and blessed.

Genesis 15:1-21 introduces a new character of communications from God. It will be observed therefore that the language indicates a break or change. The phrase "after these things" separates what is to follow from what had gone before, which had come to its natural conclusion. I think I may appeal to the Christian as to these things, without in the least pretending to do more than give a judgment upon it. Nevertheless, when you find a number of scriptures which all march on simply and without violence, clothed with a certain character, and all in the same direction, we may fairly gather that as we know it was not mere man who wrote, so also the confidence is to be cherished that it is God who deigns to give us the meaning of His own word. I grant you that truth must carry its own evidence along with it the stamp and consistency of that which reveals what our God is to our souls. Undoubtedly it becomes us to be humble, distrusting ourselves, and ever ready to accept the corrections of others. I believe, however, that so far as we have spoken, such is the general meaning of these three chapters. From this point you will observe a striking change. It is not only said "After these things," as marking a break, but also a new phrase occurs. "The word of Jehovah came unto Abram in a vision." We had nothing at all like this before. "Jehovah called," "Jehovah appeared," "Jehovah said," but not as here "the word of Jehovah."

It is a new beginning. And that this is the case may be made still more manifest when we bear in mind what the character of this recommencement is "Fear not, Abram: I am thy shield and thy exceeding great reward. And Abram said, Adonai-Jehovah, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold to me thou hast given no seed, and, lo, one born in my house is mine heir. And behold the word of Jehovah."* Observe it here again. Clearly therefore it is a characteristic that cannot be neglected without loss. "The word of Jehovah came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah." Is not this a fresh commencement? Is it not the evident and known scripture which the New Testament uses to great effect, and refers to repeatedly as the great note and standing witness of the justification of Abram? If we do not go back again with the type, but take it as following the scene of his worship and pilgrimage, and indeed the millennial shadow, it has no force, or would mislead. What! man justified after being not called out only, but a worshipper entering into such wonders as Abram had done! Take it as a recommencement, and all is plain. Justification is certainly not after the Lord had been leading on the soul in the profound way in which Abram had been taught. I grant you the order of facts is as we read; but what we are concerned with now is not the bare history, but the form in which God has presented His mind to us in His word. He has so ordered the circumstances of Abram's history, and presented them with the stamp of eternal truth on them, not only as an account of Abram, but looking on to the times of redemption, in order to form our souls according to His own mind.

*Dr. Davidson (Introd. O. T. i pp. 21, 22) construes this into an inconsistency with Exodus 6:3. "In Genesis 15:1-21 it is recorded that God was manifested to Abraham, who believed in Jehovah, and therefore his 'faith was counted for righteousness.' There the Lord promises him a heir; declares to him that his seed shall be numberless as the stars of heaven, shall be afflicted in a strange land 400 years, but come forth from it with great substance. Jehovah too made a covenant with Abraham, and assured him that he had given the land of Canaan from the river of Egypt to the Euphrates to his posterity. Here is Jehovah the Covenant-Ggod revealing himself to Abraham in a peculiar manner, encouraging him by a fulness of promise, and confirming his word by a sign, entering into covenant with his servant, and condescending to inform him of the future of his race. That Abraham apprehended aright the character of the Being who thus revealed himself is evident from the words of the sixth verse, as well as from the language he addresses to Him in the eighth, Lord God. Hence on the hypothesis of one and the same writer of the Pentateuch, and the correctness of the alleged explanation, we argue that the contrast between the acquaintance of Abraham with the name Jehovah, and the full knowledge of that name first made known to Moses, is groundless . . . . If our view of Exodus 6:3 be correct, it is all but certain that one writer could not have composed the book of Genesis, else he would have violated a principle expressly enunciated by himself in the passage." The mistake throughout is due to the want of seeing that God only in Moses' day gave His personal name Jehovah as the formal characteristic ground of relationship to the sons of Israel. They were to walk before Him as Jehovah, as the fathers had walked before Him as El-Shaddai. But it is in no way meant that the words Jehovah and El-Shaddai were only used, or their import only understood, by Moses and the patriarchs respectively. The words existed and were employed freely before; but as God never gave the right to any before Abraham, Isaac and Jacob to wall; before Him counting on His Almighty protection, so He first gave Israel nationally the title of His eternal unchangeableness as Jehovah as that on which they might count. The use of each name has nothing to do with different authors or documents' but depends on moral motives. It is a question neither of antiquity nor of piety: not of antiquity, for from the beginning Jehovah was freely employed. not of piety, for the Psalms (e.g. Psalms 42:1-11, Psalms 63:1-11 etc.) show that there may be as genuine and fervent piety in exercise where Elohim is the staple as where Jehovah is. The absence or presence of the display of His covenant character of relationship, especially with Israel, is the true and invariable key.

I consider therefore that, as the former series gave us the public life of Abram, so this is rather that which belongs to him individually considered, and the dealings of God with him in what may be called a private rather than a public way. Hence therefore we shall find that there is this further series, which going on from Genesis 15:1-21 closes with Genesis 21:1-34, where again it is observable that there follows a similar introduction to a new series after that. For the beginning of Genesis 22:1-24 runs thus: "And after these things." Is it not plain then that the clause, "After these things," introduces us to a new place? I am not aware that the same phrase occurs anywhere between. Consequently there is an evident design of God regarding it. We shall now look at the current of this new section, and see what is brought before us in these chapters.

First of all there is founded on the wants which Abram expresses to God the desire that it should not be merely an adopted child, but one really of his own blood. It was a desire to which God hearkened, but as it was a feeling which emanated from no higher source than Abram, so it had a contracted character stamped on it. It is always better to be dependent on the Lord for everything. It is not a question of merely avoiding the painful way in which Lot exercised his choice, but Abram himself is not at the height of communion in this chapter whatever God's mercy to him; It is better to wait on the Lord than run before Him; and we are never the worse that He should take the first step. Our happy place is always confidence in His love. Had the Lord pressed it upon His servant to speak to Him with open heart, it would have been another matter. Abram however presented his desire, and the Lord meets it graciously. It is very evident that He binds Himself also remarkably. There was given to Abram a kind of seal and formal deed that He would secure the hoped-for heir to him. Who could gather from this that Abram is here found in the brightest mood in which the Spirit of God ever presents him? He is asking, and Jehovah answers, no doubt; he wants a sign whereby he may know that he shall inherit thus: "Whereby shall I know that I shall inherit it?" This does not seem to rise to that admirable trust in Jehovah which characterized him at other times. This is not presuming to find fault with one where one would gladly learn much; it is ours to search, as far as grace enables us, into that which God has written for our instruction.

Jehovah accordingly directs him to take a heifer and a she-goat and a ram of three years old, and a turtle dove, and a young pigeon; and then "when the sun was going down, a deep sleep fell upon him, and lo an horror of great darkness fell upon him." It appears to me most evident that the circumstances here detailed were suitable to the condition of Abram; that there were questions, and it may be doubts, connected with that prospect which Jehovah had put before his soul; and that consequently we may safely discover, if it were only by the manner in which the communication was made to him, his state of experience then. Hence too the nature of the communication: "Be sure," said he, "that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that nation whom they shall serve will I judge, and afterwards shall they come out with great substance. And thou shalt go to thy fathers in peace: thou shalt be buried at a good old age. But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full."

This is not all. "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace and a burning lamp." The mingled character of all is plain. There is a smoking furnace, the emblem of the trial on the one hand, not without darkness; there is the burning lamp, the sure promise and pledge on God's part, the prophetic and sure intimation therefore of God's deliverance. Nevertheless it is not a bright vision, it is a horror of darkness which is seen in the sleep which had fallen upon him. Sifting and tribulation must come, but salvation in due time. But there is more than this. The very limits of the land are given and the races with which Abram's seed should have to do.

In short we see that the whole scene, clothed in a measure with a Jewish character, has naturally the elements of sacrifice which in various forms were put forward afterwards in the Levitical economy, and that it is also stamped with prophecy which never brings one into the depths of God's nature, but displays fully His judgment of man. Prophecy, admirable as it is, is always short of the fulness of grace and truth which is in Christ. Prophecy has to do with the earth, with the Jew and the nations, with the times and the seasons. So it is here: we have dates and generations; we have the land and its limits; we have Egypt and the Canaanitish races. It is not heaven, nor the God and Father of our Lord known where He is very far from it. It is God knowing what He means to do on earth and giving a doubting friend the certainty of it, securing and binding Himself to comfort the faith that wanted extraordinary support, nevertheless not without affliction for his seed, not without their serving a strange nation, but Jehovah bringing them out triumphantly in the end. Admirable as the vision is, it neither looks up at the heights of God's glory; nor again does it in any way go down into the depths of His grace.

It is no small confirmation of the condition of Abram at this time, if we read aright what follows in the very next chapter. (Genesis 16:1-16) Undoubtedly Sarah was more to blame than Abram: there was haste through manifest want of faith in short; and consequently Hagar was given to her husband, and the fruits of the connection soon appeared. As always, she who was most to blame suffered the most. It was not so much Abram as Sarah who smarted through her folly about her maid. But we have again in this chapter the faithfulness of God even in the case of Hagar, who is told to return to her mistress and humble herself before her. Jehovah here still carries on the prophetic testimony through His angel, and draws out the remarkable prefiguration of the Bedouins, who remain to this day a minor witness, but none the less a true one, of the truth of God's word.

In the next chapter (Genesis 17:1-27) we have another and higher scene. "When Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly." Now here it is no longer Hagar, the type, as we know, of the Sinai covenant; it is not a prediction that man's way only brings the child of flesh into the house, a trouble to all concerned. But here Jehovah, unasked and of His own grace, appears once more to His beloved servant. "I am," says he, "El-Shaddai: walk before me, and be thou perfect: and I will make my covenant between me and thee, and will multiply thee exceedingly." God, not man, takes the foremost place now. It is not Abram who asks, but God who speaks. Abram accordingly, instead of bringing forward his desires and difficulties, fell on his face the right place "and God talked with him." There was greater freedom than he had ever enjoyed before; but it in no way diminished the reverence of his spirit. Never was he more prostrate before God than when He thus opened His heart to him about the seed of promise, and was about to make further communications even as to the world.

Elohim then "talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations." It is not now about his seed a stranger in a land not theirs. Now we have the wide extent of the earthly purposes of God beginning to unfold before us, even as far as the whole earth, and Abram was concerned in all. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." Not a word of this had been breathed before. That he should have a line to succeed him, one that should inherit the land and have it for ever: such was the utmost already vouchsafed. And when the doubting mind sought and would have security from God Himself, God deigned to enter as it were into a bond with him, but along with it gave him to know that many a sorrow and affliction must. precede the hour of His judgment in favour of the chosen seed. But here all is of another order and measure beneficence according to the grace and purposes of God. "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession; and I will be their God. And God said unto Abraham, Thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man-child among you shall be circumcised."

Let none suppose that circumcision is necessarily a legal thing. In the connection in which it is put here it is the concomitant of grace the sign of flesh's mortification. Undoubtedly it was incorporated into the law when that system was afterwards imposed; but in itself, as our Lord Himself shows, it was not of Moses, but of the fathers; and as being of the fathers of Abraham it was, as we see here, an emblem significant of the putting flesh to death. God would have it dealt with as an unclean thing; and certainly this is not law. It may be turned to legalism as anything else; but in this case it is rather in contrast with law. It means flesh judged, which is the true spiritual meaning of that which God then instituted.

The chapter then exhibits grace that gives according to God's own bountifulness: at the same time flesh is judged before him. Such is the meaning of this remarkable seal. Accordingly we have the promise brought out when Sarah's name was changed from being "my princess" (Sarai) to be "princess" (Sarah) absolutely. So she was to be called thenceforth. "As for Sarai thy wife, thou shalt not call her name Sarai; but Sarah shall her name be. And I will bless her, and give thee a son also of her; yea, I will bless her, and she shall be a mother of nations: kings of people shall be of her." Then goes out the heart of Abraham even for Ishmael, with the historical notice that circumcision was instituted from that day.

The next chapter (Genesis 18:1-33) shows us that grace gives not only communion with Jehovah in what concerns ourselves, but that to His servant is granted to enjoy the communications of His mind even as to what is wholly outside. God had begun to speak with an intimacy such as Abraham had never before known: He would certainly not repent of His love. It is not God who recedes from us we from Him rather, never He from us. "And Jehovah appeared unto him in the plains of Mamre, and he sat in the tent door in the heat of the day. And he lift up his eyes and looked, and lo! three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground." See the character of Abraham: it is very lovely genuine lowliness, but remarkable dignity. He "said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree; and I will fetch a morsel of bread, and comfort ye your hearts. After that, ye shall pass on; for therefore are ye come to your servant. And they said, So do as thou hast said." At this time there seems no reason to suppose that Abraham had any knowledge or suspicion even who it was. We shall find how soon he does infer it, and has the consciousness of it. But he behaves with perfect propriety. He would not speak out openly; he does not break what we may call the incognito that Jehovah was pleased to assume. He understood it: his eye was single, his body full of light.

Outwardly it was simple patriarchal preparation for passing strangers. Some, you know, not forgetful to entertain strangers, have unawares entertained angels. It was Abraham's honour to entertain Jehovah. In due time he hears the question put to him, which I think is the point where he enters into the spirit of the divine action: "Where is Sarah thy wife? And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son." Could Abraham be ignorant any longer whose voice this was? Nevertheless there is no speaking before the due time. If Jehovah was pleased to appear with two of His servants there, if He put them in the common guise of mankind, certainly it was not for the faithful to break the silence which Jehovah preserved. And this was just a part of the admirable manner in which his heart answered to Jehovah's confidence in him. But Sarah shows her unbelief once more, whilst Jehovah reproving it, spite of Sarah's denial, remains with Abraham. When the men rose up to go towards Sodom, Abraham instinctively accompanies, but Jehovah remains with him, and says, "Shall I hide from Abraham that thing which I do?"

As Genesis 17:1-27 had furnished Jehovah's communication of what so intimately concerned Abraham and Abraham's line for ever, this chapter reveals to him what concerns the world. Thus we see, although it be not the intimate relationship of the children of God, it is exactly the way in which the understanding of the future is not only profitable but becomes a means of sustaining and even of deepening communion. Let me call your attention to this. Be not deceived beloved brethren. Entering upon the future in the first instance, and making it pre-eminently our study, never does really deepen our souls in the ways of God, but rather leads them on in lower lines and earthly principles from which it is difficult to escape at another day. Nevertheless it is very evident that God has given it all, and that God means that what He has given should be used and enjoyed by our souls.

What then is the preserving power? Grace; when it is not a question about what is coming, when it is not above all questions arising from ourselves. Such it was inGenesis 15:1-21; Genesis 15:1-21; but now Abraham has been set perfectly free by Jehovah. He is at large as to what pertained to himself and to his seed after him. His heart is clear. Jehovah has abounded beyond his largest thought. There are infinitely greater prospects before Abraham than he had ever dared to ask of God; for He speaks out of His own thoughts, His own counsels, which must necessarily always be above the largest expectations of man; and then it is that the unveiling of the future, instead of dragging us down to the earth, on the contrary becomes a means only of drawing us into the presence of the Lord with longing after His own grace. Such was the case with Abraham. All depends on this, that we should not first yield to the bias of our minds before we enter into the perfect liberty and the enjoyment of our own proper place with Jesus Christ in the presence of our God. After that we can listen, and then all becomes profitable and blessed to us.

Such is the case with Abraham now. It is Jehovah again who takes the first step. It is Jehovah who says, "Shall I hide from Abraham that thing which I do?" What a difference for the man who wanted to know whether he should for certain have the line that God said he should have! Here Jehovah meets him and predicts to him the imminent ruin of the cities of the plain. Jehovah gives light to him here, and everything is made plain. But it is not a doubting heart or an inquisitive mind; it is one who bows down in heartfelt homage, withal confiding in God, who was pleased to confide in him. In truth God was going to act upon the world; He was going to judge this guilty scene; He was going to blot out that sink of iniquity Sodom and Gomorrah and the other cities of the plain that was as the garden of Jehovah, but alas! now rose up with pestilential breath against God Himself, so that He must as it were mow down this iniquity, or else the whole world would be polluted by it.

So it is then that God speaks to His servant. He loved to make known His ways. Abraham was now in a condition to enjoy without in any way sinking into earthly-mindedness. Abraham could hear anything that Jehovah would tell him. Then, instead of in any way dragging him down, Jehovah was rather lifting him up into an enjoyment of the secrets of Himself, into confidential intercourse with Him, for indeed he was the friend of God. Abraham profits by all here; and we shall see the moral effect on his spirit soon. "Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him. For I know him" Oh, what a word is this! "I know him, that he will command his children and his household after him" what confidence in him the Lord expresses! "I know him, that he will command his children and his household after him, and they shall keep the way of Jehovah to do justice and judgment; that Jehovah may bring upon Abraham that which he hath spoken of him. And Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before Jehovah. And Abraham drew near" such was the effect "Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city."

It may not be now the fitting time to say much upon such a scene, but I will make at least this observation, that there is no anxiety about himself, and for that very reason his whole heart can go out, not only towards the God who loved him, and whom he loved, but also for his nephew, righteous Lot, who had played so poor a part, suffered for his folly, and once more had profited little by the discipline, and was about to be humbled yet more, as Abraham could not have anticipated. Not merely did the man of faith go forth to pursue the victorious kings of the earth for the rescue of Lot, but he now dares in the confidence of Jehovah's goodness to draw near and plead for him whose righteous soul was vexed in Sodom, and loved the Lord spite of his earthly-mindedness and his evil position. And was it not of Jehovah that Abraham interceded? Did He not strengthen His servant's heart to go on, until he was ashamed? As everywhere, so here, it was man who left off pleading with Jehovah, not Jehovah who refused to encourage and hear the voice of further intercession.

Here was the effect of prophecy taken into the heart after it was freed by the grace of God, and rendered practically heavenly. Instead of exercising a damaging character by indulging idle curiosity about others, or causing mere occupation with self the wanting to know what the Lord will give me we see the believer's heart going out after another. This is as God would have it. It is the spirit of intercession for others which we find to be the result of listening to the Lord, and delighting in the communications of what was still unfulfilled, not because they were about himself, but because they were the Lord's secrets about others (even the world itself) entrusted to him, and drawing out his affections after a divine sort. Is it so with us in our use of the prophetic word? Ought it to be otherwise? May we gather such fruit of our Old Testament study!

In the next chapter (Genesis 19:1-38) the blow of judgment is seen to fall. The angels arrive at Sodom, and Lot shows himself a scholar in the same school of courteous grace as Abraham; but the men of the guilty city justify Jehovah in that unexampled dealing when the sun next went forth on the earth. Lot meanwhile was brought out, and his daughters without their unbelieving husbands; but his wife! "Remember Lot's wife" his wife remains for ever the most solemn instance on record of one who was personally outside, but in heart attached to the scene of evil.

Yet Lot delivered is nevertheless but half delivered; and here again we learn how the blessed written word sets forth in great facts the moral judgment of God before the time came to speak with unmistakeable plainness. We had seen sorrowful enough results in the case of Noah, who, drinking of the fruit of the vine to the dishonour of himself, pronounced a curse on a branch of his posterity, though not without a blessing on the rest. It was a curse not causeless but just: nevertheless what a sorrowful thing for a parent's heart to utter! So here with Lot, delivered of angels from the worst of associations, even after his deliverance by Abraham, brought out again, but as it were maimed and wounded, to be yet more dishonoured. It would be painful if it were needful to say a word of that which follows. Yet was it not without moral profit for Israel to remember the source of a perpetual thorn in their side the shameful origin of the Moabite and the Ammonite, two nations, neighbours and akin, notorious for continual envy and enmity against the people of God. The only God marks all in His wisdom. Sin then as now produced a harvest, large and long-continued, if sovereign grace in some cases forbids that it should be a perpetual harvest of misery to those who indulged in it. "He that soweth to the flesh," no matter who or where or when, "shall of the flesh reap corruption."

Then follows a new scene, where Abraham alas I fails once more. (Genesis 20:1-18) There is no power in forms to sustain the rich triumphs of faith. As on the one hand after failure God can bring into depths of grace which never were proved before, so on the other from the most real blessing there is no means of strength or continuance, but only in God Himself. No matter what the joy for one's own soul, or the blessing to others, power in every sense belongs to God, and is only ours in dependence upon Him. And now it was even more painful than before, because Sarah was the known appointed mother of the heir that was coming. There was no question as to her any more than about Abraham. He had been long the designated father, as she was later the designated mother. In spite of all Abraham, for reasons of his own, is guilty once more of denying the relationship. What is man? Beloved brethren, we know One, who at all cost formed the nearest relationship with us that deserved nothing less, and who will never deny it. May He have our unswerving confidence!

But Abimelech was evidently conscientious, and God took care of him, although the seriousness of the case was not weakened to his mind. God made known in a dream how matters really stood, that he must not touch the man's wife. "He is a prophet and he shall pray for thee" a most instructive instance of the way in which God holds to His principles. He will even honour Abraham before Abimelech, however he may act in discipline with Abraham. Perhaps Abimelech would be ready to say, "How can Abraham be a prophet, a man that tells lies in denying his own wife?" Nevertheless, said God, "he is a prophet;" but we may be assured of this, that the Lord in no way restrained the mouth of Abimelech from a severe reproof, when he said to Sarah, "Behold I have given thy brother a thousand pieces of silver: behold he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved."* What a veil Abraham had been to his poor wife! He had better buy a veil for her with the thousand pieces of silver. It was a keenly cutting condemnation a rebuke no doubt addressed to Sarah, but how it must have touched Abraham to the quick! The Bible has recorded the sin of the father of the faithful for the good of all the children. Where was the faithfulness of Abraham now? God first took care that his faith should not fail. May the sin be a warning to us, and the grace strengthen our faith too!

*There is some difficulty here as evinced by the differences of translators Thus Benisch translates the last clause, "and thou mayest face every one," i.e. she was made right by the fine as an eye-covering. De Sola, Lindenthal and Raphall, in their version, go even further, "and unto all others as a vindication."

The next chapter presents the closing scene in this series. The child and heir of promise is given; the child of flesh is dismissed. All now is settled according to God. Whatever inconsistent with His grace had been allowed before must disappear. Hagar the slave must depart, and the child that was not of promise must be gone. Jehovah can no longer tolerate that the child of flesh shall be with Isaac and Sarah in the house of Abraham.

Remarkable to say, while the goodness of God fails not to care for Hagar, Ishmael too in His providence is seen winding up the whole scene. Abimelech comes in, seeking a covenant with the very man whose failure must have surprised and stumbled him not so long before. Abimelech, with Phichol the chief captain of his host, owns God to be with Abraham in all that he did, adjures him to shew favour to his race, and stands now reproved for the wrong of his servants. The Gentile king in short craves the countenance and protection of Abraham, "who planted a grove," as we are told here, "in Beersheba, and called there on the name of Jehovah the everlasting God." It is clear therefore that here we behold the heir of the world in figure brought in. It is not a question yet of introducing deeper relations; nevertheless it is the heir not merely of the land of Palestine but of the world that comes before us here. Consequently Jehovah is presented to us in the character not before named of the everlasting God (El-olam). This fitly terminates the series) and brings us down to another type of the millennial day. It is then that the Gentiles seek the protection of the faithful; it is then that Jehovah will show Himself the God of ages, the guardian and blesser of the true Heir; it is then that pretensions of flesh and law will be for ever put aside, and the promises will have their full course to His glory who gave them. This again concludes, as it would appear, in a way similar to the former section. We are carried forward to the millennial day.

After this a still deeper order of things begins, where the distinct light of God is seen shining, one might almost say, on every step. Here we survey a type before which almost every other even in this precious book may be considered comparatively a little thing. It shadows such love as God Himself can find nothing to surpass, if even to compare with it. It is the chosen figure of His own love, and this not only in the gift but in the death of His Son, who deigned to be for us also the Lamb of God which taketh away the sin of the world. A scene at once so simple yet so deep demands few and will not indeed bear many words of ours on what is happily the most familiar of all types to all Christians, as, morally viewed, it is an unequalled call to our hearts. For we must not overlook it as a most real trial of Abraham's faith, besides being such a precious manifestation of God's own love. For if Isaac was spared the blow to which Abraham fully devoted him in the confidence of God's raising him again to make good the line of promise, the type of death as a sacrifice was fully carried out by the substitution of the ram caught in the thicket and slain by the father. Then follows the oath of Jehovah founded on it, of which the apostle Paul makes so striking a use in the Epistle to the Galatians, where he draws the remarkable contrast between the one seed and the many. With the seed being Christ, where number is not expressed, we have the blessing of the Gentiles; whereas, when we hear of the seed numerous as the stars and the sand, the connection beyond all controversy is with the supremacy of the Jews over their enemies. If we closely examine the passage, it may be readily seen in all its force. "By myself have I sworn, saith Jehovah, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." Here it is expressly the numerous seed; and what follows? Is there any promise of blessing to the Gentiles here? On the contrary it is a properly Jewish hope "Thy seed shall possess the gate of his enemies." Is this the special place of Christ? Is it His relation to us now from among the Gentiles? The very reverse It remains to be verified when He reigns as the Head of Israel, and He will give them power and rule over their enemies. In its day this will be all right

But what is it that the apostle quotes, and for what purpose? Not this but the next verse, which is of a wholly different nature: "And in thy seed shall all the nations of the earth be blessed." The force of the apostle's argument is that, where the scripture referred to says nothing of number, only naming "thy seed" as such, there the blessing of the Gentiles is assured. On the other hand, where He speaks of the seed multiplied according to the most striking images of countless number, Jehovah pledges here the earthly exaltation and the power of the Jew over their enemies a blessing in contrast with that of the gospel and the argument in Galatians. It is this distinction which the apostle applies to the subject with such depth of insight. The inference is obvious. The Galatians had no need to become Jews to get blessing. Why then should they be circumcised? What God gives them in the gospel and what they have received by faith is Christ, dead and risen, as was Isaac in the figure. (Compare Hebrews 11:17-19.) Of this seed He speaks not as of many but as of one: this seed secures the blessing of the Gentiles as Gentiles. Hence, where God speaks of Abraham's seed apart from numbers (ver. Hebrews 11:18), there is the blessing of the Gentiles. This is what we really need; but it is what we have in Christ. By and by there will be the numerous seed spoken of in verseHebrews 11:17; Hebrews 11:17. This will be the Jew; and then the chosen nation will possess the gate of their enemies. I can conceive nothing more admirable in itself, or more complete as a refutation of the Judaisers who would fain have compromised the gospel, and sunk the Galatians into mere Gentiles looking up to their Jewish superiors by seeking circumcision after they had a risen Christ. But the truth is that both are divine, the Old Testament fact, and the New Testament comment. And as the fact itself was most striking, so the application by the apostle is no less profound.

In Genesis 23:1-20 another instructive event opens on us. It is not the death of Hagar, who sets forth the Sinaitic or legal covenant: we might have expected some such typical matter, and could all understand that. But the marvel is that, after the figure of the son led as a sacrifice to Mount Moriah but raised from it (the death and resurrection of Christ, as the Apostle Paul himself explains it in the Epistle to the Hebrews), we have the death of Sarah, of her who represents the new covenant, not of the law but of grace. And what is the meaning of that type, and where does it find its answer in the dealings of God when we think of the antitype? It is certain and also plain. In the Acts of the Apostles, not to speak of any other scripture, the true key is placed in our hands. When the Apostle Peter stood before the men of Israel, and bore witness of the death and resurrection of the Lord Jesus, the true Isaac, what did he tell them? This that if they were willing by grace to repent and be converted, God would assuredly bring in those times of refreshing of which He had spoken by the mouth of all His holy prophets since the world began. He added that they were the children not only of the prophets but of the covenant which God made with the fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

There we have the required solution For Peter presented after this the readiness of God to bring in the blessedness of the new covenant, if they by grace bowed their stiff neck to the Lord Jesus. But they would not hearken: they rejected the testimony, and finally put to death one of the brightest witnesses. In point of fact, the unbelief was complete to the testimony of the Holy Ghost founded on the death and resurrection of Christ; and, in consequence, that presentation of the covenant to Israel completely disappears. It was the antitype of Sarah's death the passing away for the time of all such overtures of the covenant to Israel. Nowhere do we hear of it renewed after that. No doubt Sarah will rise again, and so the new covenant will appear when God works in the latter day in the Jewish people. But meanwhile the presentation of the covenant to Israel, as that which God was willing there and then to bring in, which was the offer then made by grace, completely passes from view, and a new thing takes its place.

So it is here. Immediately after the death and burial of Sarah a new person comes before us another object distinct from what we have seen; and what is it? The introduction of a wholly unheard of personage, called to be the bride of Isaac, the figuratively dead and risen son of promise. It is no more a question of covenant dealings. The call of Rebecca was not thought of before altogether a fresh element in the history Then again we have the type, so familiar to us, of Eliezer, the trusty servant of all that the father had, now the executor of the new purposes of his heart, who goes to fetch the bride home from Mesopotamia. For as no maid of Canaan could be wedded to Abraham's son; so he, Isaac, was not to quit Canaan for Mesopotamia: Eliezer was to bring the bride, if willing, but Isaac must not go there. Nothing is more strongly insisted on than this, and to its typical meaning I must call your attention. The servant proposes a difficulty: Suppose she is not willing to come: Is Isaac to go for her? "And Abraham said unto him, Beware that thou bring not my son thither again." When the church is being called as a bride for Christ, He remains exclusively in heavenly places. He has nothing to do with the world while the church is in process of being gathered from among Jews and Gentiles. He leaves not heaven, nor comes to the world to have associations with the earth, while it is a question of forming the bride, the Lamb's wife. In relation to the call of the church, Christ is exclusively heavenly. It is the very same Isaac who had been under the sentence of death sacrificially. As Isaac is raised again in figure and must on no account go from Canaan to Mesopotamia for Rebecca, so Christ is to have only heavenly associations, and none with the world, while the church-calling is in progress. Ignorance of this, and, yet more, indifference to it where it seems to be known, must make the Christian worldly, as communion with Christ where He is makes one heavenly-minded. It shows how irretrievably false any position is which necessarily connects us with the world. The only sure way for the Christian to decide any question aright is to ascertain from God's word how it bears upon Christ and His glory. When Christ has His associations with the world, we may have our place there too; if Christ is entirely outside it, as He is manifestly apart from it now in heaven, so should we be. To judge and walk according to Him is what we do well to cultivate.

Never call it worldliness to discharge aright your duty here below. It is worldly-mindedness wherever the world or its things may occupy us as an object, instead of pleasing and doing the will of the Lord here below. It is not what you are doing which is so important as fellowship with His mind; it may be in appearance the most holy work, but if it links Christ and His name with the world, it is only deceiving ourselves and playing so much the more into the hands of the enemy. But, on the other hand, supposing it is connected with the world, there may be the most ordinary act, yet as far as possible from worldliness, even though it were only blacking a shoe. It is hardly needful to say that the power of Christianity may be enjoyed in the heart and ways of a shoe-black just as truly as anywhere else. Anything that is outside Christ will not preserve, and must have the stamp of the world on it; whereas, on the other hand, so great is the efficacy of Christ that if my heart is set upon Him, and seeking after what is suitable to Him at the right hand of God, we become truly witnesses of Him; and, supposing there is real occupation with Him there, this will assuredly give to what we do a heavenly stamp, and impart the truest and highest dignity, no matter what we may be about.

The details of this chapter of course it is not for me to enter into now. I have said enough to shew the general principle first, the novelty and unprecedentedness of what concerns Isaac and Rebecca It was not mere continuance of what had been known already, but a new thing following up not only the typical sacrifice on Moriah, but the death of Sarah. It is happy when the truth of Christ illuminates consecutive chapters of the Old Testament. We know alas! what it is to be uncertain and dissatisfied in presence of the written word, which is really simple to the simple. Again, there is the passing away of all covenant dealings. How long we have known confusion ourselves in all this! Sarah is dead and gone for the time. Then the bride is sought and called, and comes; for it is a question of a bride, not a mother. Again, we have Eliezer, the type of the Spirit of God, marked by this the heart going out towards the Lord both in entire dependence and in simple-hearted praise as he receives the speedy and unequivocal answer of His grace. Eliezer had his mission from Abraham: so is the Spirit sent from the Father on an errand of love in the church. Prayer and worship accordingly become the members of Christ's body, and should go forth intelligently with the purpose of God, just as Eliezer's prayer was entirely founded on the object that he who sent him had in view. He asked much and boldly about the bride, and nothing else swerved him from this as nearest to his heart.

It is all well for men in an evil world to be filled with enterprises for doing good; but here was one who with the utmost simplicity knew he was doing the best, and this we too ought to be doing. The best of all service, serving the Father's glory in the Son who is to have the church as His bride this is worth living for and dying too if it be the will of God that we should meanwhile fall asleep, instead of waiting for the coming of the Lord. It is not merely seeking the salvation of sinners, but doing His will with a direct view to Christ and His love, and accordingly not with prayer only, but the character of it naturally marking this. There is more about prayer in this chapter than in any other in Genesis; but besides there is more distinctly than elsewhere the heart turning to Jehovah in worship of Him. These two things ought to characterize the Christian and the church, now that Christ the Son of God is dead and risen, and we enjoy the immense results by faith prayer and worship, but prayer and worship in unison with the purpose of God in the calling of the bride, the church; not mere isolated action, although that may have its place and be most true for special need. Still the great characteristic trait should be this that God has let our hearts into His own secret in what He is doing for Christ. He has given us to know where Christ is and what He, who deigns to be the executive here below (the Spirit), is doing for His name in this world. Consequently our hearts may well go forth in prayer and praise in connection with it, turning to our God and Father with the sense of His goodness and faithfulness now as evermore. The New Testament shows us what the church was and should be; and there is not a chapter in Genesis which sets them forth as a type in anything like so prominent a form as this. Is it casual, or the distinct design of God that here only in these incidents should be the picture of bridal expectancy and confidence in the love of one not yet seen, and of going forth to meet the bridegroom?

Finally we have Genesis 25:1-34 closing Abraham's history, with his relation as father to certain tribes of Arabs, who as being of his stock, mingled with the Ishmaelites. These sons, unlike Isaac, received presents and were sent away. Isaac must be left the undisputed heir of all, and abides ever as son in the father's house. The purposes of love centre in him; as the inheritance was his in its widest extent.

But no more tonight. Though perfectly persuaded that a cursory sketch has its disadvantages, I am equally assured that it is not without advantages of its own; for it is well for us to have a broad and comprehensive view, as it is well also, when we possess this, to fill up the details. But we shall never approach to a clear or a full intelligence of Scripture if we neglect the one or do not seek the other. Grace only by the written word used in faith can give and keep both for our hearts to the praise of the Lord's name.