서론
無標題
繁體中文
英文原文
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.
1-22
The Covenant with Abraham Renewed (1898 BC)
繁體中文
與亞伯拉罕重續聖約(主前1898年)
¹ 亞伯蘭年九十九歲的時候,耶和華向他顯現,對他說:我是全能的 神,你當在我面前作完全人,
² 我就與你立約,使你的後裔極其繁多。
³ 亞伯蘭俯伏在地; 神又對他說:
此處有:I. 神向亞伯蘭施這恩典訪問的時間:「他九十九歲的時候」,距以實瑪利出生足足十三年。1. 看來這麼長久,神向亞伯蘭特別的顯現是中斷了;他與神一切相交只限於尋常的蒙恩之道與護理。當留意:有些特別的安慰,不是最好的聖徒日常的飲食,他們只是偶爾得享。在天堂這一邊,他們有合宜的食物,卻不是持續的筵席。2. 應許以撒之事被拖延這麼久。(1) 或許是為管教亞伯蘭過於急切地娶夏甲為妾。當留意:我們因犯罪而過早期待的安慰,被公義地延遲。(2) 為使亞伯蘭和撒萊既已年紀老邁,神在這事上的大能更得彰顯,他們的信心也更受試驗。見申三十二36;約十一6、15。(3) 為使這樣久候而得的孩子,真是個「以撒——真是兒子」(賽五十四1)。
II. 神與他立這約的方式:「耶和華向亞伯蘭顯現」,在「舍吉那」(shechinah)中——神與他同在的某種可見的榮耀彰顯。當留意:神先使我們認識祂,讓我們憑信心看見祂,然後才把我們帶入祂的約中。
III. 亞伯蘭在這場合所取的姿勢:「神與他說話的時候,他俯伏在地」(創十七3)。1. 如同被神榮耀的輝煌所勝、不能承受那景象的人,雖然他先前已多次見過。但以理和約翰也是如此,雖然他們也熟悉全能者的異象(但八17,十9、15;啟一17)。或是 2. 如同自覺慚愧、想到如此不配的人竟受這般尊榮而臉紅的人。他以謙卑看自己,以敬畏看神,作為兩者的記號,「俯伏在地」,取了敬拜的姿勢。當留意:(1) 神恩慈地俯就那些祂帶入約中、與自己相交的人,與他們說話。祂藉著祂的「道」與他們說話(箴六22);藉著祂的「靈」與他們說話(約十四26)。這是祂一切聖徒共有的尊榮。(2) 那些蒙准與神相交的人,在親近祂時必須極其謙卑、極其敬畏。我們若說自己與祂相交,而這熟絡竟生出輕慢,便是自欺。(3) 那些要從神得安慰的人,必須立意將榮耀歸給神,在祂腳凳前下拜。
IV. 此約概括的範圍與要旨,作為其餘一切的根基;這與如今仍與一切在耶穌基督裡的信徒所立的恩典之約,並無二致(創十七1)。當觀察此處,
1. 我們可以期望神對我們是甚麼:「我是全能的神」。祂揀選這名向亞伯蘭啟示自己,過於祂的名「耶和華」(出六3)。祂曾以此名向雅各顯現(創二十八3,四十三14,四十八3)。這是約伯記全書(至少是該書的「論述」中)最常用的神的名。摩西之後,「耶和華」更常用,而這「伊勒沙代」(El-shaddai)就極少用;它表明神的全能,或:(1) 作報復者,源於 shodeh「他行毀壞」——有人如此主張;他們認為神是從舊世界的毀滅取得這稱號。這見解有賽十三6、珥一15的支持。或(2) 作施恩者——shin(即)asher(誰),day(足夠)。祂是足夠的神;或如我們古老的英文譯本在此譯得意義深長:「我是全足的神」。當留意:我們所交往的神,是「足夠」的神。[1] 祂在自己是足夠的;祂是自足的;祂樣樣都有,甚麼也不缺。[2] 祂對我們是足夠的,只要我們與祂立約:我們在祂裡面有一切,在祂裡面我們有足夠,足以滿足我們最擴大的願望,足以補足一切別的不足,並為我們不朽的靈魂確保福樂。見詩十六5–6,七十三25。
2. 神要求我們對祂是甚麼。這約是相互的:「你當在我面前作完全人」,即正直而真誠;因為恩典之約安排得如此美好,以致真誠就是我們福音的完全。當留意:(1) 所謂宗教,就是在正直中行在神面前;就是常常把神擺在眼前,在凡事上思想、說話、行事,如同常常在祂眼中的人。就是在一切行動中以祂的道為準則,以祂的榮耀為目的,並常在祂的敬畏之中。就是在宗教敬拜的一切本分中「向內」與祂同——因為我們特別在這些本分中行在神面前(撒上二30)——並在一切聖潔的為人中「全然」歸祂。我所知道的宗教,除了真誠,別無其他。(2) 正直地行在神面前,是我們得享祂全足的條件。我們若忽略祂、或向祂虛假,就喪失了與祂關係的益處與安慰。(3) 常常仰望神的全足,對我們正直地行在祂面前,大有影響。
⁴ 至於我,我與你立約,你要作多國的父。
⁵ 從此以後,你的名不再叫亞伯蘭,要叫亞伯拉罕,因為我已立你作多國的父。
⁶ 我必使你極其繁多,我必使你成為大國,我必從你生出君王。
此處的應許以莊嚴的方式引入:「至於我,」偉大的神說,「看哪,要看而驚嘆,要看而確信,我的約是與你立的」;如前所述(創十七2):「我就與你立約」。當留意:恩典之約是神自己所立的約;這是祂所誇口的(「至於我」),我們也可以如此誇口。如今此處,
I. 應許亞伯拉罕要成為「多國的父」;即:1. 他肉身的後裔要極其繁多,無論在以撒和以實瑪利裡,或在基土拉的眾子裡:這應許無疑包含著不尋常的內容,我們可以想像其應驗與之相符,而亞伯拉罕的後裔——從他而出的人——確實比從任何一個與他距挪亞這共同源頭等距離的人更多。2. 歷代一切信徒都要被看作他屬靈的後裔,他不僅被稱為「神的朋友」,更要被稱為「信心之父」。使徒正是如此引導我們理解這應許(羅四16–17)。他是每一個民族中憑信進入與神之約的人的父,(如猶太著述家所言)「被招聚到神聖威嚴的翅膀之下」。
II. 作為記號,他的名字從「亞伯蘭」(崇高的父)改為「亞伯拉罕」(多國的父)。這是:1. 為賜他尊榮。教會的榮耀正在於她「必得新名,是耶和華親口所定的」(賽六十二2)。君王藉著賜予新頭銜來尊崇他們所寵愛的人;亞伯拉罕如此被那位真正是尊榮之源的所尊崇。一切信徒都有一個新名(啟二17)。有人認為,亞伯拉罕的新名增加他的尊榮,是因為「耶和華」這聖名的一個字母被插入其中;正如耶哥尼雅因他名字的頭一個音節被剪除而蒙羞,因為那與聖名的頭一個音節相同(耶二十二28)。信徒是從基督而得名的(弗三15)。2. 為鼓勵並堅定亞伯拉罕的信心。他無子之時,連自己的名字有時也成了他的愁苦:他既不是父親,為何被稱為「崇高的父」呢?但如今神既應許他眾多的後裔,又給他一個含意如此豐富的名字,那名字便成了他的喜樂。當留意:神「稱那不存在的好像存在一樣」。這正是使徒對這事的觀察(羅四17)。祂稱亞伯拉罕為「多國的父」,因為他到了時候必要如此,雖然他當時只有一個兒子。
⁷ 我要與你並你世世代代的後裔堅立我的約,作永遠的約,是要作你和你後裔的 神。
⁸ 我要將你現在寄居的地,就是迦南全地,賜給你和你的後裔永遠為業,我也要作他們的 神。
⁹ 神又對亞伯拉罕說:你和你的後裔必世世代代遵守我的約。
¹⁰ 你們所有的男子都要受割禮;這就是我與你並你的後裔所立的約,是你們所當遵守的。
¹¹ 你們都要受割禮;這是我與你們立約的證據。
¹² 你們世世代代的男子,無論是家裡生的,是在你後裔之外用銀子從外人買的,生下來第八日,都要受割禮。
¹³ 你家裡生的和用銀子買的,都必須受割禮;這樣,我的約就立在你們肉體上,作永遠的約。
¹⁴ 但不受割禮的男子,必從民中剪除,因他背了我的約。
此處有:I. 約的延續,由三件事表明:——1. 它是堅立的;不可更改,不可撤回。它已立定,已批准,被神的大能與真實堅立到最牢固的地步。2. 它是傳承的;這約不是單與亞伯拉罕立的(那樣它就要隨他而死),而是與他後代的後裔立的,不僅與他肉身的後裔,也與他屬靈的後裔。3. 它在福音的意義和含意上是永遠的。恩典之約是永遠的。它從亞古開始於其旨意中,直到永遠在於其後果中;而其外在的施行,連同其印記,傳給信徒的後裔,其內在的施行則由基督之靈在歷代祂的後裔中作成。
II. 約的內容:這是應許之約,是極大極寶貴的應許。此處有兩個,而這兩個實在是全足的:——1. 神要作他們的神(創十七7–8)。約的一切特權、一切喜樂、一切盼望,都總括在這話裡。人所求的不過於此便能成為有福。神自己怎樣,祂也要向祂的百姓那樣:祂的智慧歸他們,為要引導勸誡他們;祂的大能歸他們,為要保護扶持他們;祂的良善歸他們,為要供應安慰他們。忠心的敬拜者能從他們所事奉的神所期望的,信徒要在神——他們自己的神——裡面尋見。這是足夠的,卻不是全部。2. 迦南要作他們永遠的產業(創十七8)。神先前已應許這地給亞伯拉罕和他的後裔(創十五18)。但此處既應許為永遠的產業,它必須被視為天堂福樂的預表——那為神百姓所存留的永遠安息(來四9)。這就是亞伯拉罕所仰望的那更美的家鄉,而這產業的賜予,正與那應許——神要作他們的神——的廣大範圍與豐盛相符;所以神若沒有豫備、沒有定意這事,祂就會因被稱為他們的神而感到羞愧(來十一16)。正如迦南地被確保歸給亞伯拉罕肉身的後裔,天堂也藉著約,作為真正永遠的產業,被確保歸給他一切屬靈的後裔。這永生的應許在道中向一切在約的外在施行之下的人提出,並由聖禮印證;而其憑據已賜給一切信徒(弗一14)。迦南在此被稱為亞伯拉罕在其中作客旅的地;而屬天的迦南也是我們在其中作客旅的地,因為我們將來如何,尚未顯明。
III. 約的記號,就是割禮,約本身也因此被稱為「割禮之約」(徒七8)。此處說這是亞伯拉罕和他的後裔當守的約,如同副本或對應(創十七9–10)。它被稱為記號和印記(羅四11),因為它是:1. 對亞伯拉罕和他的後裔確認那些神在約中所應許的事,保證它們必應驗,迦南到了時候必成為他們的:而這條例在迦南已歸他們之後仍然繼續,暗示這些應許更展望另一個迦南,他們仍要繼續期望。見來四8。2. 對亞伯拉罕和他的後裔的一個義務,要盡那作為他們在約中當盡的本分;不僅是接受約、同意約、除掉肉體的敗壞這些較直接、較首要由割禮所表明的本分,更是普遍地遵守神一切的誡命,正如這些誡命日後隨時向他們表明、向他們宣布的那樣;因為割禮使人「欠著行全律法的債」(加五3)。那些要神作他們的神的人,必須同意並決心作祂的子民。如今,(1) 割禮是一個流血的條例;因為按律法,萬物差不多都是用血潔淨的(來九22)。見出二十四8。但基督的血既已流出,一切流血的條例如今都已廢除;割禮因此讓位於洗禮。(2) 它只限於男性,雖然女子也包括在約中,因為男人是女人的頭。在我們的國中,效忠的誓言只要求男人宣誓。有人認為,割禮只流男人的血,是因為其中乃是仰望耶穌基督和祂的血。(3) 要割去的是包皮的肉,因為罪是藉著平常的生育傳遞的,也是為著那應許的後裔——祂要從亞伯拉罕的腰中生出來。基督既尚未向我們獻上自己,神就要人藉著獻上自己身體的一部分來立約,而沒有一部分比這更容易割去的。這是身體上隱秘的部分;因為真割禮乃是心的割禮:神如此把尊榮加在一個不體面的肢體上(林前十二23–24)。(4) 這條例要在嬰孩生下第八天施行,不可更早,好叫他們積蓄一點力量,能受其痛,並且至少有一個安息日越過他們。(5) 外人的孩子——其家主是家中真正的物主——也要受割禮(創十七12–13),這是恩待外邦人,他們到了時候要藉著信被帶入亞伯拉罕的家。見加三14。(6) 這條例的宗教遵守,在極嚴厲的刑罰下被要求(創十七14)。輕看割禮就是輕看約;父母若不給孩子行割禮,後果自負,如摩西的例子(出四24–25)。至於那些嬰孩時未受割禮的人,長大後若不自己來受這條例,神必與他們算賬。他們若不割去包皮的肉,神必從民中剪除他們。輕看神的制度,活在忽略之中,是危險的事。
¹⁵ 神又對亞伯拉罕說:你的妻子撒萊,不可再叫撒萊,她的名要叫撒拉。
¹⁶ 我必賜福給她,也要使你從她得一個兒子;我又要賜福給她,她也要作多國之母;必有百姓的君王從她而出。
¹⁷ 亞伯拉罕就俯伏在地喜笑,心裡說:一百歲的人還能得孩子嗎?撒拉已經九十歲了,還能生養嗎?
¹⁸ 亞伯拉罕對 神說:但願以實瑪利活在你面前。
¹⁹ 神說:不然,你妻子撒拉要給你生一個兒子,你要給他起名叫以撒;我要與他堅定所立的約,作他後裔永遠的約。
²⁰ 至於以實瑪利,我應允了你,我必賜福給他,使他繁昌,使他極其增多;他必生十二個族長,我必使他成為大國。
²¹ 到明年這時節,撒拉必給你生以撒,我要與他堅定所立的約。
²² 神和亞伯拉罕說完了話,就離開他上升去了。
此處有:I. 對亞伯拉罕的應許:要從撒萊得一個兒子,就是在這兒子身上,那要他作多國之父的應許才得應驗;因為「她也要作多國之母,必有百姓的君王從她而出」(創十七16)。當留意:1. 神是逐步向祂的百姓啟示祂旨意中良善的目的。神早告訴亞伯拉罕他必得一子,卻從未告訴他,直到如今,他必從撒萊得一子。2. 主的福使人富足,並不加上憂慮——不像夏甲之事那樣的憂慮。「我要賜福給她,使她結果子,然後你要從她得一子。」3. 公民政府與秩序是教會的大福。所應許的不僅是「百姓」,更是「百姓的君王」要從她而出;不是無首的烏合之眾,而是有規模、有秩序、治理良好的社會。
II. 這應許的印證,是將「撒萊」的名字改為「撒拉」(創十七15),加給她名字的與加給亞伯拉罕的同一個字母,原因也相同。「撒萊」意為「我的公主」,彷彿她的尊榮只限於一個家族;「撒拉」意為「公主」——即「多民」的公主,或表明彌賽亞——那位地上君王之君——要從她而出。
III. 亞伯拉罕對這恩典應許的喜樂、感恩領受(創十七17)。在這場合他表現出:1. 極大的謙卑:他「俯伏在地」。當留意:神賜給我們的尊榮與恩惠越多,我們在自己眼中越當卑微,在神面前越當敬畏順服。2. 極大的喜樂:他「喜笑」。這是出於喜樂的笑,不是出於不信。當留意:聖潔之神的應許,正如祂的作為,都是聖潔心靈的喜樂;既有得著的喜樂,也有信心的喜樂。亞伯拉罕那時歡歡喜喜地仰望基督的日子。他既看見了,就快樂(約八56);因為正如他在迦南的應許中看見天堂,他也在以撒的應許中看見基督。3. 極大的驚奇:「一百歲的人還能得孩子嗎?」他並非以此表示絲毫懷疑(因為我們確知「他總沒有因不信,心裡起疑惑」,羅四20),而是視之為極其奇妙、除非神的大能無法成就的事,並且極其「恩慈」,是因極其驚人而更加感人的恩惠(詩一二六1–2)。
IV. 亞伯拉罕為以實瑪利的禱告:「但願以實瑪利活在你面前!」(創十七18)。他這話,不是想要以實瑪利被高舉過他從撒拉所得之子;而是怕以實瑪利被神離棄、丟棄,他為他代求。如今神既與他說話,他以為這是大好機會為以實瑪利說句好話,他不肯放過。當留意:1. 我們雖不可向神強求,但祂允許我們在禱告中謙卑地放膽,並具體陳明我們的懇求(腓四6)。凡我們所掛慮、所恐懼的事,都當在禱告中向神傾吐。2. 父母當為兒女禱告,為每一個兒女禱告,如約伯按著他們眾人的數目獻燔祭(伯一5)。亞伯拉罕不願人以為,當神應許他從撒拉得一子——這是他極其渴慕的——那時他從夏甲所得之子就被遺忘了;不,他仍把他放在心上,對他表示關切。對將來恩惠的盼望,不可使我們忘記已往的恩惠。3. 我們對兒女當向神求的大事,就是他們能在祂面前活,即被保守在祂的約中,得著恩典在正直中行在祂面前。屬靈的福氣才是最好的福氣,也是我們當最迫切向神求的,無論是為自己還是為別人。那些行在神面前的人,是行得好的人。
V. 神對他禱告的回答;這是平安的回答。亞伯拉罕不能說他尋求神的面是徒然的。
1. 一般的福氣歸給以實瑪利(創十七20):「至於以實瑪利」——你所如此掛慮的——「我應允了你」;他必因你的緣故蒙恩;「我已賜福給他」,即我為他儲存了許多福氣。(1) 他的後裔必繁多:「我必使他極其增多」,過於他的鄰舍。這是那福氣的果子,正如創一28。(2) 他們必顯赫:「他必生十二個族長」。我們可以憑愛心盼望,屬靈的福氣也賜給了他,雖然有形的教會不是從他而出,約也不寄於他的家。當留意:敬虔父母按血氣所生的兒女,常因父母的緣故,得著極豐富的屬地好處。
2. 約的福氣保留給以撒,並專歸於他(創十七19、21)。亞伯拉罕在為以實瑪利的禱告中,若有意要約與他立、應許的後裔從他而出,那麼神並非照字面回答他,而是照著等同的、更是各方面更好的回答他。(1) 神向他重申從撒拉得一子的應許:「她必實在給你生一個兒子。」當留意:甚至真信徒也需要神的應許向他們加倍、重複,好叫他們大有安慰(來六18)。再者,應許之子才是真兒子。(2) 神為這孩子起名——稱他為「以撒」(喜笑),因為這孩子應許給他時,亞伯拉罕靈裡喜樂。當留意:神的應許若是我們的喜樂,祂所應許的恩惠到了時候也必成為我們「極大的」喜樂。基督對那仰望祂的人要成為喜笑;那些如今因盼望而喜樂的人,不久必因得著所盼望的而喜樂:這是「不算瘋狂的喜笑」。(3) 神把約傳承給這孩子:「我要與他堅定所立的約。」當留意:神按著自己旨意所喜悅的,隨己意揀選人與祂立約。見羅九8、18。如此神與亞伯拉罕之間的約,連同其各樣限制與其餘的安排,便告定妥,然後這次會談結束:「神和他說完了話,就離開他上升去了。」當留意:我們在此與神的相交是斷續的、是被打斷的;在天上它將是持續不斷的、永遠的筵席。
英文原文
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)
繁體中文
亞伯拉罕受割禮等（主前 1898 年）
²³ 亞伯拉罕受割禮的日子，他兒子以實瑪利和一切生在家裏的、一切用銀子買來的、亞伯拉罕家裏所有的男丁，都受了割禮，割去陽皮，正如神對他所說的。
²⁴ 亞伯拉罕受割禮的時候年九十九歲。
²⁵ 他兒子以實瑪利受割禮的時候年十三歲。
²⁶ 正當那日，亞伯拉罕和他兒子以實瑪利一同受了割禮。
²⁷ 家裏所有的人，無論是在家裏生的，是用銀子從外人買的，也都一同受了割禮。
我們在此看到亞伯拉罕對割禮之命的順服。他自己和全家都受了割禮，如此領受了立約的記號，並將自己與那在此事上無分無關的別家分別出來。1. 這是一種不假思索的順服：他正如神對他所說的去行，並不問為何或何故。神的旨意對他不僅是律法，更是理由；他如此行是因為神吩咐了他。2. 這是一種迅速的順服：正當那日（創十七23、26）。真誠的順服不拖延（詩一一九60）。當命令還在我們耳中迴響、責任之感仍新鮮之時，立即去行是好的，免得我們因推延到更方便的時候而自欺。3. 這是一種全面的順服：他沒有只給家人行割禮而豁免自己，而是為他們立下榜樣；他也沒有只將這立約之印的安慰據為己有，而是願意他全家都與他同享。這是給家主的好榜樣；他們和他們的家都當事奉主。雖然神的約不是與以實瑪利立的，他卻受了割禮；因為信主父母的兒女，作為信主父母的兒女，有權享受有形教會的特權和立約的印記，無論他們日後證明如何。以實瑪利既蒙了福，所以受了割禮。4. 亞伯拉罕行了這事，雖然有許多反對的理由。雖然割禮是痛苦的——雖然對成年人而言是羞辱的——雖然在他們疼痛不適、不能行動之時，他們的仇敵可能乘機攻擊他們，正如西緬和利未對示劍人所行的那樣——雖然亞伯拉罕年已九十九歲，早已被稱為義、蒙神悅納——雖然如此奇怪地出於宗教而做的事，可能被當時住在那地的迦南人和比利洗人用來羞辱他——然而神的命令足以回答這些以及千百個類似的反對：神所要求的，我們就當行，不可「與屬血氣的人商量」。
英文原文
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.
本章記載了偉大的耶和華、憐憫的父,為一方,與敬虔的亞伯蘭、信心之父,為另一方,之間所立定結成的聖約條款。亞伯蘭因此被稱為「神的朋友」,不僅因為他是與神商議之人,更因為他是與神立約之人;這兩樣奧祕都與他同在。這聖約在創十五18已有提及,但在此特別擬定,並以聖約的形式陳明,好叫亞伯蘭得著極大的安慰。此處有:I. 立這約的情境,即時間與方式(創十七1),以及亞伯蘭當時的姿態(創十七3)。II. 約的本身。先是其總綱(創十七1)。隨後是各項具體條款:1. 他必作多國的父(創十七4–6);作為其記號,他的名字被更改(創十七5)。2. 神必作他和他的後裔的神,並將迦南地賜給他們(創十七7–8);這部分聖約的印證便是割禮(創十七9–14)。3. 他必從撒拉得一個兒子,作為記號,她的名字也被更改(創十七15–16)。亞伯蘭領受了這應許(創十七17);他為以實瑪利所求的(創十七18),也蒙應允,使他大得滿足(創十七19–22)。III. 亞伯蘭與他的全家照神的吩咐受割禮(創十七23–27等)。