Chapter commentary
Genesis Chapter 17
서론
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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 (Ge 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 (Ge 17:1), and the posture Abram was in, Ge 17:3. II. The covenant itself. In the general scope of it, Ge 17:1. And, afterwards, in the particular instances. 1. That he should be the father of many nations (Ge 17:4,6), and, in token of this, his name was changed, Ge 17:5. 2. That God would be a God to him and his seed, and would give them the land of Canaan, Ge 17:7,8. And the seal of this part of the covenant was circumcision, Ge 17:9-14. 3. That he should have a son by Sarai, and, in token thereof, her name was changed, Ge 17:15,16. This promise Abram received, Ge 17:17. And his request for Ishmael, (Ge 17:18) was answered, abundantly to his satisfaction, Ge 17:19-22. III. The circumcision of Abram and his family, according to God's appointment, Ge 17:23-27, etc.
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The Covenant with Abraham Renewed (1898 BC)
简体中文
神与亚伯拉罕更新圣约（主前 1898 年）
¹ 亚伯兰年九十九岁的时候，耶和华向他显现，对他说：我是全能的神，你当在我面前作完全人。
² 我就与你立约，使你的后裔极其繁多。
³ 亚伯兰俯伏在地。神又对他说：
此处有：I. 神向亚伯兰施这恩惠探访的时间：他九十九岁之时，距以实玛利出生已足足十三年。1. 看来，神向亚伯兰的 extraordinary 显现如此长久被中止了；他与神的一切相交，只在于典章和护理的寻常途径。当知：有些特别的安慰，不是连最好之圣徒的日用的饮食——不，他们只是时而得享。在天这一边，他们有 convenient 的食物，却不是持续的盛宴。2. 以撒的应许如此长久被迟延。(1.) 也许是为纠正亚伯兰过急地娶夏甲。当知：我们因罪而抢先的安慰，被公义地迟延。(2.) 为使亚伯兰和撒莱年纪如此老迈之时，神的大能在这事上更被显大，他们的信心更受试验。见（申 32:36；约 11:6,15）。(3.) 为使一个如此长久等候的孩子，成为一个真正的以撒——名副其实的儿子（赛 54:1）。
II. 神与他立这约的方式：耶和华向亚伯兰显现——在舍金娜中，在他荣耀同在的某种可见彰显中。当知：神先向我们显明自己，使我们因信得见他的面，然后才接纳我们进入他的约。
III. 亚伯兰在此时所取的姿态：神与他说话时，他俯伏在地（创 17:3）。1. 如同一个被神圣荣耀的光辉所胜、不能忍受其景象的人——虽然他此前已见过几次。但以理和约翰也是如此，虽然他们也曾熟悉全能者的异象（但 8:17；10:9,15；启 1:17）。或，2. 如同一个自惭形秽、想到如此不配之人竟蒙尊荣便脸红的人。他以谦卑看自己，以敬畏看神，并作为二者的记号，俯伏在地，取了敬拜的姿态。当知：(1.) 神恩慈地 condescends 与那些他接纳进入圣约、与自己相交的人说话。他借他的道与他们说话（箴 6:22）。他借他的灵与他们说话（约 14:26）。这是他一切圣徒的尊荣。(2.) 那被接纳与神相交的人，在他们就近他之时，必须非常谦卑、非常恭敬。我们若说自己与他相交，这亲密却滋生轻慢，便是自欺。(3.) 那要从神得安慰的人，必须定意荣耀神，在他的脚凳前敬拜。
IV. 这约的总纲和摘要，作为建造其余一切的基础被立定；它不外是那仍与一切在耶稣基督里之信徒所立的恩典之约（创 17:1）。在此观察：
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我们可以期待发现神对我们如何：我是全能的神。他拣选以此名向亚伯兰显明自己，过于他的名耶和华（出 6:3）。他曾对雅各使用它（创 28:3；43:14；48:3）。这是约伯记全书——至少那卷书的讲论中——最常用的神的名字。摩西之后，耶和华更频繁使用，而这伊勒沙代极少使用；它表明神的全能，或是：(1.) 作为报应者，源自shodeh——他荒废，有人如此解；他们认为神从古世界的毁灭中取了这头衔。这有（赛 13:6；珥 1:15）的支持。或 (2.) 作为施恩者——shin（因为）asher（谁）day（足够）。他是足够之神；或如我们古老的英文译本在此极有意义地译为：我是全足的神。当知：我们所打交道的神，是一位足够的神。[1.] 他在自己里面足够；他是自足的；他有一切，也不需要任何。[2.] 他对我们足够，我们若与他立约：我们在他里面有一切，我们在他里面足够——足以满足我们最扩大的愿望，足以补足一切别的缺乏，并确保我们那为不朽之灵魂预备的福乐。见（诗 16:5,6；73:25）。
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神要求我们对他如何。这约是相互的：你当在我面前作完全人——即正直而真诚；因为恩典之约如此美好有序，真诚便是我们福音的完全。请观察：(1.) 所谓宗教，就是在我们的正直中行在神面前；就是始终把神摆在我们面前，在一切事上思想、说话、行动，如同始终在他眼目之下的人。就是在一切行动中持续地以他的话为准则、以他的荣耀为目的，并持续地在他敬畏之中。就是在宗教敬拜的一切本分中向内与他同在——因为我们特别在这些事上行在神面前（撒上 2:30）——并在一切圣洁的言行中完全为他。我不知道除了真诚之外还有什么宗教。(2.) 正直地与神同行，是我们在他全足性中之分的条件。我们若忽视他，或对他虚伪，便 forfeit 了与他关系的益处和安慰。(3.) 持续地顾念神的全足，将极大地影响我们正直地与他同行。
⁴ 我与你立约，你要作多国的父。
⁵ 从此以后，你的名不再叫亚伯兰，要叫亚伯拉罕，因为我已立你作多国的父。
⁶ 我必使你极其繁多，我又要从你立君王。
此处的应许是带着庄严引入的：至于我，伟大的神说，看哪——看哪而惊奇，看哪而确信——我的约在你身上；如前（创 17:2）：*我就与你立约。*当知：恩典之约是神自己所立的约；他以此夸口（至于我），我们也可如此。如今此处，
I. 应许给亚伯拉罕：他要作多国之父；即：1. 他按肉体的后裔将极其繁多——在以撒和以实玛利中，也在基土拉的儿子们中：这应许中无疑包含某种 extraordinary 之事，我们可以设想结局与之相符，从亚伯拉罕而出的人类儿女，比从任何一位与他在离共同之根挪亚同等距离之人所出的都多。2. 各时代的信徒将被看作他属灵的后裔，他将不仅被称为神的朋友，更被称为信心之父。在这个意义上，使徒指导我们理解这应许（罗 4:16,17）。他是各国中凡因信进入神之约、（如犹太作者所表达的）被收聚在神圣威严的翅膀下之人的父。
II. 作为记号，他的名字从亚伯兰——崇高的父改为亚伯拉罕——多民的父。这是：1. 为给他加上尊荣。教会将被一个新名称称呼，是耶和华亲口所定的，这被说到是她的荣耀（赛 62:2）。君王借赐予新头衔来尊荣他们所宠爱的人；亚伯拉罕如此被那实在是尊荣之源者所尊荣。一切信徒都有一个新名（启 2:17）。有人认为亚伯拉罕的新名之尊荣还在于：耶和华之名的一个字母被插入其中——正如耶哥尼雅被剪去名字的头一个音节被视为羞辱，因为那与圣名的头一个音节相同（耶 22:28）。信徒是因基督得名的（弗 3:15）。2. 为鼓励并坚定亚伯拉罕的信心。当他无子之时，也许连他自己的名字也时常成为他忧伤的因由：一个根本不是父亲的人，为何被称为崇高的父？但如今神既应许了他众多的后裔，又给了他一个寓意如此丰富的名字，那名字便是他的喜乐。当知：神称那不是的事，如同已经是的。这是使徒对这件事的观察（罗 4:17）。他称亚伯拉罕为多民的父，因为他到了时候必显为如此，虽然他此时只有一个孩子。
⁷ 我要与你，并你世世代代的后裔，坚立我的约，作永远的约，是要作你和你后裔的神。
⁸ 我要将你现在寄居的地，就是迦南全地，赐给你和你的后裔，永远为业。我也要作他们的神。
⁹ 神又对亚伯拉罕说：你和你的后裔必世世代代遵守我的约。
¹⁰ 你们所有的男子，都要受割礼。这就是我与你，并你的后裔所立的约，是你们所当遵守的。
¹¹ 你们都要受割礼。这是我与你，以及你的后裔所立之约的记号。
¹² 你们世世代代的男子，无论是家里生的，是在你后裔之外，用银子从外人买的，生下来第八日，都要受割礼。
¹³ 你家里生的，和你用银子买的，都必须受割礼。这样，我的约就立在你们肉体上，作永远的约。
¹⁴ 但不受割礼的男子，就是没有割去他阳皮的，必从民中剪除，因他背了我的约。
此处有：I. 这约的延续，以三件事暗示：1. 它被坚定；不可更改，不可撤回。它被固定、被认可，被作得如神圣的大能和真理所能作的那样坚固。2. 它被传承；这约不是单与亚伯拉罕立的（那样便随他而死），而是与他以后的后裔立的——不仅他按肉体的后裔，更是他属灵的后裔。3. 它在福音的意义和含义上是永远的。恩典之约是永远的。它在谋略中从永远，在后果中到永远；它的外在施行连同其印记传给信徒的后代，其内在施行则借基督之后的灵在每一个时代。
II. 这约的内容：这是一个应许之约——极大而宝贵的应许。此处有两个，实在是全足的：1. 神要作他们的神（创 17:7,8）。圣约的一切特权、一切喜乐和一切盼望，都总括在这件事里。人所当求的，不能超过这个以使他幸福。神自己所是的，他向他的百姓也必是：他的智慧归他们，为引导和 counsel 他们；他的大能归他们，为保护和支持他们；他的良善归他们，为供给和安慰他们。敬拜者所能从他们所事奉之神期待的，信徒必在神作为他们的神而寻见。这是足够的，却不是全部。2. 迦南要作他们永远的产业（创 17:8）。神此前曾将这地应许给亚伯拉罕和他的后裔（创 15:18）。但在此处，它被应许作为永远的产业，它无疑必须被视为天上福乐的预表——那为神百姓所存留的永远的安息（来 4:9）。这就是亚伯拉罕所仰望的那更美的家乡，而赐下它正是与那应许的广阔范围和 content 相称的回答——神要作他们的神；所以，神若没有预备和设计这个，他就以被称为他们的神为耻（来 11:16）。正如迦南地被确保归给按肉体的亚伯拉罕后裔，照样天堂借着圣约被确保归给他一切属灵的后裔，作为真正永远的产业。这永生的 offer 在道中作出，并由圣礼向一切在圣约外在施行之下的人确认；其定金则赐给一切信徒（弗 1:14）。迦南在此被称为亚伯拉罕在其中作客旅的地；而天上的迦南是我们作客旅的地——因为将来如何，还未显明。
III. 这约的记号，就是割礼；约本身也以此为故被称为割礼之约（徒 7:8）。此处说这是亚伯拉罕和他的后裔当守的约，作为副本或对应（创 17:9,10）。它被称为记号和印证（罗 4:11），因为它是：1. 对亚伯拉罕和他的后裔的一项 confirmation，关乎那些属神在约中之分的应许，向他们保证这些应许必成就——到了时候迦南必归他们：而这典章在迦南归他们之后仍延续，暗示这些应许更远地指向另一个迦南，他们仍当期待它。见（来 4:8）。2. 对亚伯拉罕和他的后裔的一项约束，关乎那属他们在约中之分的本分；不仅是接受圣约、同意它、除去肉体的败坏（这些是割礼所更直接、首要地表明的）的本分，更是笼统地遵守神一切诫命的本分——正如它们在此后任何时候向他们表明、使他们知道的那样；因为割礼使人欠着行全律法的债（加 5:3）。那要神作他的神的人，必须同意并决意作他的民。如今，(1.) 割礼是一个流血的典章；因为按律法，各样东西都是用血洁净的（来 9:22）。见（出 24:8）。但基督的血既已流出，一切流血的典章如今都废止了；所以割礼让位于洗礼。(2.) 它只限于男子，虽然妇女也包括在圣约中，因为男人是女人的头。在我们的国里，效忠的宣誓只要求男人作。有人认为割礼中只流男人的血，是因为其中有顾念耶稣基督和他之血的意味。(3.) 当割去的是阳皮的肉，因为罪是借寻常的生育而传播的，并有顾念那所应许、要从亚伯拉罕腰中而出的后裔之意。基督既尚未向我们献上自己，神就要人借献上自己身体的一部分来进入圣约，而没有任何部分比这更容易舍弃。这是身体隐秘的部分；因为真正的割礼是心中的割礼：神把尊荣加在一个不体面的部分上（林前 12:23,24）。(4.) 这典章当在孩子生下第八日、不可更早施行，为使他们可积聚些力量，能忍受其中的疼痛，并使至少一个安息日在他们之上过去。(5.) 外人的儿女——其家的主人是真正的家政之主——当受割礼（创 17:12,13），这是对列国的恩待，他们到了时候将因信被带入亚伯拉罕的家。见（加 3:14）。(6.) 这设立的宗教遵守，是在极严厉的刑罚之下被要求的（创 17:14）。轻看割礼就是轻看圣约；父母若不给孩子行割礼，那是他们的危险，正如摩西的情形（出 4:24,25）。至于那些在婴孩时未受割礼的人，他们长大之后若不自己来受这典章，神必与他们算账。他们若不割去阳皮的肉，神便从民中剪除他们。轻看神圣的设立、并生活在忽视其中，是危险的事。
¹⁵ 神又对亚伯拉罕说：你的妻子撒莱，不可再叫撒莱，她的名要叫撒拉。
¹⁶ 我必赐福给她，也要使你从她得一个儿子。我要赐福给她，她也要作多国之母，必有百姓的君王从她而出。
¹⁷ 亚伯拉罕就俯伏在地喜笑，心里说：一百岁的人，还能得孩子么？撒拉已经九十岁了，还能生养么？
¹⁸ 亚伯拉罕对神说：但愿以实玛利活在你面前。
¹⁹ 神说：不然，你妻子撒拉要给你生一个儿子，你要给他起名叫以撒。我要与他坚定所立的约，作他后裔永远的约。
²⁰ 至于以实玛利，我应允了你。我必赐福给他，使他昌盛极其繁多。他必生十二个族长，我也要使他成为大国。
²¹ 到明年这时节，撒拉必生以撒，我要与他坚定我的约。
²² 神和亚伯拉罕说完了话，就离开他上升去了。
此处有：I. 对亚伯拉罕应许由撒莱得一子——那要成就所赐给他之应许的儿子，使他作多国之父的儿子；因为她也要作多国之母，必有百姓的君王从她而出（创 17:16）。当知：1. 神逐渐向他的百姓启示他善意之旨意。神许久之前已告诉亚伯拉罕他将有一子，却直到如今才告诉他将由撒莱得一子。2. 耶和华的赐福使人昌盛，并不加上忧愁——不像夏甲的情形那样加上忧愁。我必赐福给她，赐她生养之福，然后你必从她得一子。 3. 民政和秩序是教会的大福气。所应许的，不仅是百姓，更是百姓的君王要从她而出；不是一群无首的乱民，而是一个 model 良好、治理完善的社会。
II. 这应许的坚定是撒莱之名改为撒拉（创 17:15）——加到她名字上的字母，与加到亚伯拉罕名字上的相同，理由也相同。撒莱意思是我的公主，仿佛她的尊荣只限于一个家族。撒拉意思是一位公主——即多民的公主，或表明弥赛亚君王——甚至地上列王的君王——要从她而出。
III. 亚伯拉罕对这恩惠应许的喜乐感恩领受（创 17:17）。在这事上他表达了：1. 极大的谦卑：他俯伏在地。当知：神所赐的尊荣和恩惠越多，我们在自己眼中就越当低微，在神面前越当恭敬顺服。2. 极大的喜乐：他笑了。这是喜悦的笑，不是不信的笑。当知：连圣洁之神的应许，如同他的作为一样，都是圣洁灵魂的喜乐；有信心的喜乐，也有享用的喜乐。如今正是亚伯拉罕欢喜看见基督之日子。如今他看见了，就快乐（约 8:56）；因为正如他在迦南的应许中看见了天堂，照样他在以撒的应许中看见了基督。3. 极大的惊奇：一百岁的人还能得孩子么？他在此并非说这事有任何可疑（因为我们确知他不因应许而起疑，罗 4:20），而是说它非常奇妙，除了神的全能之外无法成就；又说它非常恩慈，正因极其出人意外而更感人、更令人感激（诗 126:1,2）。
IV. 亚伯拉罕为以实玛利的祷告：但愿以实玛利活在你面前！（创 17:18）。他说这话，并非想要以实玛利被偏爱于他将由撒拉所得的儿子之上；而是因惧怕他被神弃绝，便为他献上这祈求。如今神正与他说话，他认为自己有非常 fair 的机会为以实玛利说句好话，他不愿错过。当知：1. 我们虽不可向神 prescription，他却在祷告中允许我们谦卑地向他 freely，并在提出请求时具体（腓 4:6）。凡是我们所关切、所惧怕的事，都当借着祷告铺陈在神面前。2. 父母为儿女祷告——为一切的儿女——这是本分，正如约伯按他们众人的数目献燔祭（伯 1:5）。亚伯拉罕不愿人以为，当神应许他由撒拉得一子——他所如此渴慕的——之时，他由夏甲所得的儿子就被遗忘了；不，他仍把以实玛利放在心上，对他显出关切。对进一步恩惠的指望，不可使我们忘记先前的恩惠。3. 我们当为儿女向神求的大事，就是他们可以活在他面前——即他们可以保持在他圣约中，并蒙恩在他们正直中行在他面前。属灵的福气是最好的福气，也是我们当最恳切地向神求的——无论为自己或为别人。那行在神面前的，是活得好。
V. 神对他祷告的答复；这是一个平安的答复。亚伯拉罕不能说自己寻求神的面是徒然的。
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寻常的福气确保给以实玛利（创 17:20）：至于以实玛利——你所如此挂虑的——我应允了你；他必因你的缘故蒙恩；我必赐福给他——即我有许多福气为他存留。(1.) 他的后裔必繁多：我必使他昌盛极其繁多，胜过他的邻舍。这是赐福的果子，正如（创 1:28）那样。(2.) 他们必可观：*他必生十二个族长。*我们可以凭爱心盼望，属灵的福气也赐给了他——虽然有形的教会并非从他腰中而出，圣约也不在他的家族中。当知：敬虔父母按肉体的儿女，常因父母的缘故而大得外在美物的丰盛。
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圣约的福气保留给以撒，并归给他专属（创 17:19,21）。亚伯拉罕在他为以实玛利的祷告中，若有意要圣约与他立、所应许的后裔从他出，那么神没有按字面答复他，却以同等、不、以各方面都更好的答复了他。(1.) 神向他重复由撒拉得一子的应许：她必实在给你生一个儿子。当知：连真信徒也需要神的应许向他们加倍、重复，为使他们有确实的安慰（来 6:18）。又当知：应许的儿女才是真正的儿女。(2.) 他给那孩子起名——称他为以撒——喜笑，因为亚伯拉罕在这儿子应许给他之时灵里欢喜。当知：神的应许若为我们的喜乐，他所应许的怜悯到了时候必作我们极大的喜乐。基督对那仰望他的人将成为喜笑；那如今在盼望中喜乐的，不久必在得着所盼望之事上喜乐：这是不致疯狂的喜笑。(3.) 他把圣约传承给那孩子：*我要与他坚定我的约。*当知：神凭他旨意的美意，随他所喜悦的接纳人进入圣约。见（罗 9:8,18）。如此，神与亚伯拉罕之间的圣约，连同其各项限制和存留，便被立定，然后会谈结束：神和亚伯拉罕说完了话，异象消失，*神离开亚伯拉罕上升去了。*当知：我们在此与神的相交是断续的、被中断的；在天上它将是持续而永远的盛宴。
English original
The Covenant with Abraham Renewed (1898 BC)
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 ways 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 De 32:36, Joh 11:6,15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa 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, Ge 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, Da 8:17,10:9,15, Re 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, Pr 6:22. He talks with them by his Spirit, Joh 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, Ge 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, Ex 6:3. He used it to Jacob, Ge 28:3,43:14,48:3. 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 shodeh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa 13:6, and Joe 1:15. Or, (2.) As a benefactor shin (for) asher (who), and day (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 Ps 16:5,6,73:25.
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 (1Sa 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.
⁴ As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.
⁵ 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.
⁶ And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
The promise here is introduced with solemnity: "As for me," says the great God, "behold, behold and admire it, behold and be assured of it, my covenant is with thee;" as before (Ge 17:2), I will make my covenant. Note, The covenant of grace is a covenant of God's own making; this he glories in (as for me), and so may we. Now here,
I. It is promised to Abraham that he should be a father of many nations; that is, 1. That his seed after the flesh should be very numerous, both in Isaac and Ishmael, as well as in the sons of Keturah: something extraordinary is doubtless included in this promise, and we may suppose that the event answered to it, and that there have been, and are, more of the children of men descended from Abraham than from any one man at an equal distance with him from Noah, the common root. 2. That all believers in every age should be looked upon as his spiritual seed, and that he should be called, not only the friend of God, but the father of the faithful. In this sense the apostle directs us to understand this promise, Ro 4:16,17. He is the father of those in every nation that by faith enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine Majesty.
II. In token of this his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was, 1. To put an honour upon him. It is spoken of as the glory of the church that she shall be called by a new name, which the mouth of the Lord shall name, Isa 62:2. Princes dignify their favourites by conferring new titles upon them; thus was Abraham dignified by him that is indeed the fountain of honour. All believers have a new name, Re 2:17. Some think it added to the honour of Abraham's new name that a letter of the name Jehovah was inserted into it, as it was a disgrace to Jeconiah to have the first syllable of his name cut off, because it was the same as the first syllable of the sacred name, Jer 22:28. Believers are named from Christ, Eph 3:15. 2. To encourage and confirm the faith of Abraham. While he was childless perhaps even his own name was sometimes an occasion of grief to him: why should he be called a high father who was not a father at all? But now that God had promised him a numerous issue, and had given him a name which signified so much, that name was his joy. Note, God calls things that are not as though they were. It is the apostle's observation upon this very thing, Ro 4:17. He called Abraham the father of a multitude because he should prove to be so in due time, though as yet he had but one child.
⁷ 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.
⁸ 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.
⁹ And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.
¹⁰ 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.
¹¹ And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.
¹² And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
¹³ He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.
¹⁴ And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
Here is, I. The continuance of the covenant, intimated in three things:—1. It is established; not to be altered nor revoked. It is fixed, it is ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only (then it would die with him), but with his seed after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and meaning of it. The covenant of grace is everlasting. It is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted with the seal of it to the seed of believers, and the internal administration of it by the Spirit of Christ's seed in every age.
II. The contents of the covenant: it is a covenant of promises, exceedingly great and precious promises. Here are two which indeed are all-sufficient:—1. That God would be their God, Ge 17:7,8. All the privileges of the covenant, all its joys and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: his wisdom theirs, to guide and counsel them; his power theirs, to protect and support them; his goodness theirs, to supply and comfort them. What faithful worshippers can expect from the God they serve believers shall find in God as theirs. This is enough, yet not all. 2. That Canaan should be their everlasting possession, Ge 17:8. God had before promised this land to Abraham and his seed, Ge 15:18. But here, where it is promised for an everlasting possession, surely it must be looked upon as a type of heaven's happiness, that everlasting rest which remains for the people of God, Heb 4:9. This is that better country to which Abraham had an eye, and the grant of which was that which answered to the vast extent and compass of that promise, that God would be to them a God; so that, if God had not prepared and designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham according to the flesh, so heaven is secured to all his spiritual seed, by a covenant, and for a possession, truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers, Eph 1:14. Canaan is here said to be the land wherein Abraham was a stranger; and the heavenly Canaan is a land to which we are strangers, for it does not yet appear what we shall be.
III. The token of the covenant, and that is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Ac 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, Ge 17:9,10. It is called a sign and seal (Ro 4:11), for it was, 1. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that they should be fulfilled, that in due time Canaan would be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates that these promises looked further to another Canaan, which they must still be in expectation of. See Heb 4:8. 2. An obligation upon Abraham and his seed to that duty which was their part of the covenant; not only to the duty of accepting the covenant and consenting to it, and putting away the corruption of the flesh (which were more immediately and primarily signified by circumcision), but, in general, to the observance of all God's commands, as they should at any time hereafter be intimated and made known to them; for circumcision made men debtors to do the whole law, Ga 5:3. Those who will have God to be to them a God must consent and resolve to be to him a people. Now, (1.) Circumcision was a bloody ordinance; for all things by the law were purged with blood, Heb 9:22. See Ex 24:8. But, the blood of Christ being shed, all bloody ordinances are now abolished; circumcision therefore gives way to baptism. (2.) It was peculiar to the males, though the women were also included in the covenant, for the man is the head of the woman. In our kingdom, the oath of allegiance is required only from men. Some think that the blood of the males only was shed in circumcision because respect was had in it to Jesus Christ and his blood. (3.) It was the flesh of the foreskin that was to be cut off, because it is by ordinary generation that sin is propagated, and with an eye to the promised seed, who was to come from the loins of Abraham. Christ having not yet offered himself to us, God would have man to enter into covenant by the offering of some part of his own body, and no part could be better spared. It is a secret part of the body; for the true circumcision is that of the heart: this honour God put upon an uncomely part, 1Co 12:23,24. (4.) The ordinance was to be administered to children when they were eight days old, and not sooner, that they might gather some strength, to be able to undergo the pain of it, and that at least one sabbath might pass over them. (5.) The children of the strangers, of whom the master of the family was the true domestic owner, were to be circumcised (Ge 17:12,13), which looked favourably upon the Gentiles, who should in due time be brought into the family of Abraham, by faith. See Ga 3:14. (6.) The religious observance of this institution was required under a very severe penalty, Ge 17:14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Ex 4:24,25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them. If they cut not off the flesh of their foreskin, God would cut them off from their people. It is a dangerous thing to make light of divine institutions, and to live in the neglect of them.
¹⁵ And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
¹⁶ 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.
¹⁷ Then Abraham fell upon his face, and laughed, and 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?
¹⁸ And Abraham said unto God, O that Ishmael might live before thee!
¹⁹ And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.
²⁰ And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
²¹ But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.
²² And he left off talking with him, and God went up from Abraham.
Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, Ge 17:16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society.
II. The ratification of this promise was the change of Sarai's name into Sarah (Ge 17:15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess—namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth.
III. Abraham's joyful, thankful, entertainment of this gracious promise, Ge 17:17. Upon this occasion he expressed, 1. Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God. 2. Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (Joh 8:56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac. 3. Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Ro 4:20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Ps 126:1,2.
IV. Abraham's prayer for Ishmael: O that Ishmael might live before thee! Ge 17:18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note, 1. Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Php 4:6. Whatever is the matter of our care and fear should be spread before God in prayer. 2. It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job 1:5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours. 3. The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God.
V. God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain.
1. Common blessings are secured to Ishmael (Ge 17:20: As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. (1.) His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, Ge 1:28. (2.) They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake.
2. Covenant blessings are reserved for Isaac, and appropriated to him, Ge 17:19,21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better. (1.) God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb 6:18. Again, Children of the promise are children indeed. (2.) He names that child—calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad. (3.) He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Ro 9:8,18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.
23-27
Circumcision of Abraham, etc (1898 BC)
简体中文
亚伯拉罕受割礼等（主前1898年）
²³ 正当那日，亚伯拉罕遵着神所吩咐的，给他的儿子以实玛利和家里生养的一切男子，无论是在家里生的、是用银子从外人买的，都行了割礼。
²⁴ 亚伯拉罕受割礼的时候，年九十九岁。
²⁵ 他儿子以实玛利受割礼的时候，年十三岁。
²⁶ 正当那日，亚伯拉罕和他儿子以实玛利一同受了割礼。
²⁷ 家里所有的人，无论是在家里生的、是用银子从外人买的，也都与他一同受了割礼。
我们在此看到亚伯拉罕对割礼之律的顺服。他自己和他全家都受了割礼，借此领受约的记号，使自己有别于其他在此事上无分无业的家族。1. 这是无保留的顺服：他照神所吩咐他的行了，并不问为何或何故。神的旨意对他不仅是律法，更是理由；他行这事，因为是神吩咐的。2. 这是迅速的顺服：正当那日，创 17:23、26。真诚的顺服并不耽延，诗 119:60。当命令尚在耳中回响、当本分之感仍新鲜之时，立即着手去行，乃是美事；免得我们因推迟到更方便之时而自欺。3. 这是全面的顺服：他没有只给全家行割礼却把自己除外，反为他们树立榜样；他也没有独自享受约的印记所带来的安慰，而是愿他所有的人都能与他同享。这是为家主的好榜样：他们和他们的家都必事奉耶和华。虽然神的约并非与以实玛利立的，他仍受了割礼；因为信主父母的儿女，正因这身份，便有权利享有有形教会的特权与约的印记，无论他们日后如何显明自己。以实玛利既蒙赐福，便因此受割礼。4. 亚伯拉罕行了这事，虽然可能有许多反对之辞。割礼固然痛苦——对成年人来说固然羞耻——当他们疼痛不适、不能行动之时，仇敌可能趁机攻击他们，正如西缅和利未待示剑人之事——亚伯拉罕已九十九岁，且早已得称为义、蒙神悦纳——如此奇特的宗教之举，可能被当时住在那地的迦南人和比利洗人拿来羞辱他——然而神的命令足以回答这些以及千百种类似的反对：凡神所要求的，我们都当行，不与血肉之人商量。
English original
Circumcision of Abraham, etc (1898 BC)
²³ And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
²⁴ And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
²⁵ And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
²⁶ In the selfsame day was Abraham circumcised, and Ishmael his son.
²⁷ And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
We have here Abraham's obedience to the law of circumcision. He himself and all his family were circumcised, so receiving the token of the covenant and distinguishing themselves from other families, that had no part nor lot in the matter. 1. It was an implicit obedience: He did as God had said to him, and did not ask why or wherefore. God's will was not only a law to him, but a reason; he did it because God told him. 2. It was a speedy obedience: In the self-same day, Ge 17:23,26. Sincere obedience is not dilatory, Ps 119:60. While the command is yet sounding in our ears, and the sense of duty is fresh, it is good to apply ourselves to it immediately, lest we deceive ourselves by putting it off to a more convenient season. 3. It was a universal obedience: He did not circumcise his family and excuse himself, but set them an example; nor did he take the comfort of the seal of the covenant to himself only, but desired that all his might share with him in it. This is a good example to masters of families; they and their houses must serve the Lord. Though God's covenant was not established with Ishmael, yet he was circumcised; for children of believing parents, as such, have a right to the privileges of the visible church, and the seals of the covenant, whatever they may prove afterwards. Ishmael is blessed, and therefore circumcised. 4. Abraham did this though much might be objected against it. Though circumcision was painful,—though to grown men it was shameful,—though, while they were sore and unfit for action, their enemies might take advantage against them, as Simeon and Levi did against the Shechemites,—though Abraham was ninety-nine years old, and had been justified and accepted of God long since,—though so strange a thing done religiously might be turned to his reproach by the Canaanite and the Perizzite that dwelt then in the land,—yet God's command was sufficient to answer these and a thousand such objections: what God requires we must do, not conferring with flesh and blood.
本章载有伟大的耶和华——怜悯之父——为一方，与敬虔的亚伯兰——信徒之父——为另一方，彼此立定、缔结的盟约条款。亚伯兰因此被称为“神的朋友”，不仅因他是与神商议的人，更因他是与神立约的人；这两样奥秘都与他同在。这约前已提及（创 15:18），但此处特别拟就，并以约的形式陈明，使亚伯兰大得安慰。本章有：I. 立这约的情节——时间与方式（创 17:1），以及亚伯兰当时的姿态（创 17:3）。II. 约的本身。其概略见创 17:1；其后则是各项细则：1. 他必作多国的父（创 17:4,6），并以此记号改了他的名（创 17:5）。2. 神要作他和后裔的神，并将迦南地赐给他们（创 17:7,8）；这一部分的印记是割礼（创 17:9-14）。3. 他必从撒拉得一子，并以此记号改了她的名（创 17:15,16）。亚伯兰领受了这应许（创 17:17）；他为以实玛利的请求（创 17:18）也得着丰足满他心意的答复（创 17:19-22）。III. 照神的命定，亚伯兰和他全家受割礼（创 17:23-27 等）。