Genesis 17:24 Komentář

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

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

And Abraham was ninety years old and nine,.... See Gen 17:1. This circumstance of his age is observed the more to commend his faith and obedience, that though he was an old man, he did not consider his age, or make that an objection; that he was unable to bear the pain, or it would be shameful for a man of his years to be uncovered before his servants: when he was circumcised in the flesh of his foreskin; who circumcised him is not said, very probably Eliezer his head servant: the Jews, who affect to know everything, say (u), that he sent for Shem, the son of Noah, who circumcised him and his son Ishmael; but it is most likely that Ishmael was circumcised by Abraham himself, as seems from Gen 17:23; and Abraham might circumcise himself, as Ben Melech thinks. (u) Pirke Eliezer, c. 29.

Don’t think it was without purpose that Scripture indicated to us his age; instead, it was for you to learn from the just man’s obedience in meekly submitting to pain despite his extreme old age on account of God’s command, and not only he but also Ishmael and all the servants—that was the reason for giving the ages.

He was ninety-nine years old when he circumcised the flesh of his foreskin, and Ishmael his son had completed thirteen years at the time of his circumcision. Therefore, Abraham was a hundred years old, and Ishmael was thirteen years old when they were circumcised: so that, after a year, when Isaac was born, Abraham was a hundred years old, and Ishmael was fourteen, that is, twice seven, years old? Indeed, in a great mystery: because evidently Isaac held the figure of the New Testament, and Ishmael of the Old Testament. For Isaac, when he was born, his father was a hundred years old, to signify that the grace of the New Testament would bring the children of his promise to the inheritance of the heavenly kingdom. Indeed, the number one hundred, as has often been said, in the arithmetical count, passes from the left to the right, and our heavenly mother Jerusalem is rightly marked by the right hand; for those to whom it is permitted to enter it will stand on the right hand of the Judge in the last examination. In the birth of the same Isaac, Ishmael had completed two weeks of years; evidently because of the sacrament of the Sabbath, which was observed in the Old Testament; so that in the fifteenth year, as if in the sign of the resurrection, that is, of the true circumcision, Isaac would be born; where it would be typified because the passing legal observance given by Moses would be succeeded by grace and truth which came by Jesus Christ. Therefore, when Isaac, who prefigured the grace of the New Testament, was born, his elder brother Ishmael, who signified the Old Testament, had completed the number seven in his age; because the observance of the law, in which the Sabbath held the greatest place, was fit to be extended until the time of grace; but the same number seven is doubled concerning the perfection of the same sacrament; because the law of God desires us to be freed both from servile, that is, from evil works in the body, and from harmful thoughts in the mind. The number seven is doubled because the law commands rest for bodies to its followers in this life and promises rest for souls in the future life; when Isaac was born and the first year of his age began, Ishmael began his fifteenth year because, with the grace of the Gospel appearing, even the law itself, spiritually understood, was found to be full of heavenly sacraments and to have preached the glory of the resurrection; but when Isaac had grown up, at the command of Sarah, Ishmael with his mother was cast out, it should not be thought that the Old Testament is to be abolished by the succession of the New Testament; but rather that the carnal observance of the law, with those who carnally, even while the grace of the Gospel shines, contend that it should be observed, ought to be expelled from the boundaries of the Church; but itself, understood in a spiritual sense, will lose neither a jot nor a tittle until all things are accomplished.

In the ninety-ninth year of Abram's life God again appears to him, announces his name as God Almighty, and commands him to walk perfectly before him, Gen 17:1; proposes to renew the covenant, Gen 17:2. Abram's prostration, Gen 17:3. The covenant specified, Gen 17:4. Abram's name changed to Abraham, and the reason given, Gen 17:5. The privileges of the covenant enumerated, Gen 17:6-8. The conditions of the covenant to be observed, not only by Abraham, but all his posterity, Gen 17:9. Circumcision appointed as a sign or token of the covenant, Gen 17:10, Gen 17:11. The age at which and the persons on whom this was to be performed, Gen 17:12, Gen 17:13. The danger of neglecting this rite, Gen 17:14. Sarai's name changed to Sarah, and a particular promise made to her, Gen 17:15, Gen 17:16. Abraham's joy at the prospect of the performance of a matter which, in the course of nature, was impossible, Gen 17:17. His request for the preservation and prosperity of Ishmael, Gen 17:18. The birth and blessedness of Isaac foretold, Gen 17:19. Great prosperity promised to Ishmael, Gen 17:20. But the covenant to be established not in his, but in Isaac's posterity, Gen 17:21. Abraham, Ishmael and all the males in the family circumcised, Gen 17:23-27

RENEWAL OF THE COVENANT. (Gen. 17:1-27) Abram . . . ninety years old and nine--thirteen years after the birth of Ishmael [Gen 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar. the Lord appeared--some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence. I am the Almighty God--the name by which He made Himself known to the patriarchs (Exo 6:3), designed to convey the sense of "all-sufficient" (Psa 16:5-6; Psa 73:25). walk . . . and . . . perfect--upright, or sincere (Psa 51:6) in heart, speech, and behavior.

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