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Genesis 17 |
King James Version
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Genesis 17:1 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.
The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, "a high father," to Abraham, "the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed.
Verses that belong to this explanation: 1-6
1And 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.2And I will make my covenant between me and thee, and will multiply thee exceedingly.3And Abram fell on his face: and God talked with him, saying,4As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
After the tenth year he took Ishmael, his child by the maidservant, and considered that the promises had been fulfilled for him in the child. The patriarch was, you remember, the text tells us, eightysix years old when Ishmael was born. The loving God, however, exercised the virtue of the just man for a still further period of thirteen years. When God saw that he had been purified like gold in a furnace for a long period of time and had rendered the just man’s virtue more conspicuous and resplendent, Scripture says, “When Abram was ninetynine years old, God appeared to him again.” Why did God delay so long? Not simply that we should get to know the just man’s endurance and his great virtue, but for us to see as well the extraordinary degree of his power. You see, when nature lost its potency and was now useless for childbearing, his body being wasted and chilled with old age, God put into effect the promise to demonstrate his peculiar power.
The words “be blameless” are addressed to Abraham, to whom had been given the spirit of wisdom, holy, marvelously agile, unpolluted. The soul of the just man, therefore, must be in training night and day, ever on the lookout, never indulging in sleep but on perpetual watch, intent on God, so as to understand the things that are and to comprehend the causes of each. But wisdom is also the interpreter of future things: “She knows the things of old and infers the things to come. She understands turns of speech and the solutions of riddles. She has foreknowledge of signs and wonders and of the outcome of seasons and times.” One who has obtained her, therefore, cannot but be good and perfect, because he possesses every virtue and is the very image of goodness. Even the sophists of this world drew from this text a definition of such a wise man: The wise man is (by definition) a good man and an accomplished communicator. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:2 And I will make my covenant between me and thee, and will multiply thee exceedingly.
The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, "a high father," to Abraham, "the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed.
Verses that belong to this explanation: 1-6
1And 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.2And I will make my covenant between me and thee, and will multiply thee exceedingly.3And Abram fell on his face: and God talked with him, saying,4As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:3 And Abram fell on his face: and God talked with him, saying,
The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, "a high father," to Abraham, "the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed.
Verses that belong to this explanation: 1-6
1And 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.2And I will make my covenant between me and thee, and will multiply thee exceedingly.3And Abram fell on his face: and God talked with him, saying,4As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:4 As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.
The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, "a high father," to Abraham, "the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed.
Verses that belong to this explanation: 1-6
1And 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.2And I will make my covenant between me and thee, and will multiply thee exceedingly.3And Abram fell on his face: and God talked with him, saying,4As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:5 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.
The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, "a high father," to Abraham, "the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed.
Verses that belong to this explanation: 1-6
1And 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.2And I will make my covenant between me and thee, and will multiply thee exceedingly.3And Abram fell on his face: and God talked with him, saying,4As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
However, a question arises here which should not be passed over and which may perhaps also, quite independently, be bothering some of you. What does it mean, that when the name of Abraham, this man Jacob’s grandfather, was changed (he was previously called Abram, you see, and God changed his name and said, you shall not be called Abram, but Abraham)? From that time on he was never called Abram. Search in the Scriptures, and you will see that earlier on, before he received another name, he was only called Abram. After he had received the new one, he was only called Abraham. This man Jacob, however, heard the same words when he received another name: You shall not be called Jacob, but you shall be called Israel. Now search the Scriptures, and see how he was always called either name, both Jacob and Israel. When Abram got another name, he was never called anything but Abraham; when Jacob got another name, he was called Jacob and Israel. The name Abraham was to receive its explanation in this world, because it was here that he became the father of many nations, from which his name is derived. The name Israel, on the other hand, belongs to the next world, where we will see God. So the people of God, the Christian people, is in this world and this time both Jacob and Israel; Jacob in our actual situation, Israel in our hopeful expectation.
God changes Abraham’s name, adding one letter. Instead of Abram he is called Abraham, that is, instead of useless father—such is the interpretation of the name—he is called sublime father, chosen father; or, alternatively, from being simply father he becomes father of a son. He was useless because he did not know God. He was made the chosen one after he had come to know God. He was father when he had had offspring through the slave girl, but he was not father of a son, because he was not truly his son who had not been born of a legitimate marriage. When Sarah gave birth, he became father of a son. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, "a high father," to Abraham, "the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed.
Verses that belong to this explanation: 1-6
1And 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.2And I will make my covenant between me and thee, and will multiply thee exceedingly.3And Abram fell on his face: and God talked with him, saying,4As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Let us turn now to the gift of God than which nothing is more pregnant with promise. For what could be better than wisdom, what could be worse than vanity, what could be more degrading than superstition? So it is that as to one to whom he had promised the fullness of perfection, God says, “I will make you exceedingly fruitful; and I will make nations of you, and kings shall come forth from you.” For “the whole world of riches belongs to the faithful person,” and he will increase, not diminish like the fool. Abraham is made into nations, that is to say, his faith is transferred to the nations and to kings of the world, who have become believers, submitting to the authority of the Lord Jesus, to whom it is said, “To you will kings offer gifts.” Nor is this absurd, because from the stock of Abraham there will be not only kings in rank but also those who are kings in the sense that they are not slaves to sin, people who cannot be overcome by evil because death has no dominion over them. We have seen too that the discoveries of the virtuous mind are also regal and sovereign, because, like Abraham, the virtuous mind does not have a lowerclass progeny but abounds rather in royal offspring. To it the world is given in full possession, so that it might rule the body, not being captivated by carnal pleasures, but that submissive flesh might cater to the mind in appropriate servitude. But the figure of Abraham clearly conveys the mystery of the church, which through the inheritance of faith takes possession of the whole world. Well is he called “chosen father of the sound,” father of faith, father of the pious confession. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:7 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.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:8 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.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:10 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.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
: In what sense is the covenant eternal? One interpretation is that it is eternal according to the One promising, for the things of God are not time conditioned. But relative to us eternal things become time conditioned. Another interpretation is that even when the covenant with Israel was abolished, it was maintained for us, and we are God’s [people] in place of them. Circumcision took over a second territory after the faith [came]. For just as the birth of the illegitimate child came first, after the promise of the legitimate one, because the birth of the latter was likewise belated, so now circumcision came first because the time for the spiritual [circumcision] was not yet; but when this new one appears, the other circumcision is thrown out. For “in Christ Jesus,” we say, “neither circumcision nor uncircumcision is of any avail.” That circumcision was a sign of the covenant, which could be present even in transgressors. But the true circumcision is the perfect observance of the law, the cutting away and removing of everything alien to God and the ability to pass beyond worldly things to approach the transcendent realities through understanding. Of this the eighth day of circumcision is the symbol. For the eighth day is supernatural, even as the Savior, by accomplishing the resurrection on the eighth day, showed the mystery. Likewise appropriate is the text’s reference to extermination, whether of those uncircumcised in the flesh or those whose heart has not been circumcised, the uncircumcised of heart, as one would say using Old Testament terminology.
Abraham is ordered to circumcise himself when he is about to receive the inheritance of a true progeny. Is it not evident that “circumcision of the flesh” is the precept of chastity, that one should remove the passions of the flesh and curb the desires that unbridled lust renders indomitable? Indeed, the very word circumcision prescribes this, that every stench of impurity be wiped away and that the stimulus of the passions be removed. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
I know that this part of the text is disturbing to many. Indeed, if circumcision is a good thing, it should be maintained today as well. If it is useless, it never should have been mandated in the first place, particularly not by divine precept. But, inasmuch as the apostle said, “Abraham received the sign of circumcision,” certainly the sign is not the reality itself but points to another reality. That is, it is not the truth but points to the truth. In fact, Paul expounds this teaching in the following terms: “He received the sign of circumcision as a seal of justice and of faith.” For this reason it is not inappropriate for us to understand that bodily circumcision is a sign of spiritual circumcision. Therefore the sign remained until the truth arrived. The Lord Jesus arrived, he who says, “I am the way and the truth and the life,” because he circumcises the whole person in truth, not a minor bodily member in sign. He abolished the sign; he installed the truth, because once that which was perfect arrived, that which was partial was abolished. Thus the circumcision of a part ceased when the circumcision of the whole shone forth. For it is now no longer man in part but the whole man who is saved in body, saved in soul. For it is written, “If any man would come after me, let him deny himself and take up his cross and follow me.” This is the perfect circumcision, because through the sacrifice of the body the soul is redeemed, of which the Lord himself says, “Whoever loses his life for my sake, he will save it.” .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:12 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.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And because he is called to what is perfect, Abraham receives the oracle that summons to perfection. “Circumcise,” it says, “every male of yours and circumcise your flesh”; but perfect circumcision is the spiritual one. Indeed, Scripture also teaches this when it says, “Circumcise the hardness of your heart.” Even here many interpret the text to be saying, “Circumcise every male of yours,” that is, your minds; for nothing is more virile than the mind. Moreover, because the male is also holy, it is said, “Every male opening the womb shall be called holy for the Lord.” But what is holier than the mind that produces the seeds of good thoughts by which it opens the womb of the soul, which was closed by the sterility that prevented it from childbearing, so that it might give birth to invisible generations, obviously through that spiritual womb of which Isaiah said, “We have conceived in the womb and given birth to the spirit of salvation”? So what is mandated is the intelligible circumcision of the heart as well as the sensible circumcision of the flesh: the former in truth, the latter in sign. Circumcision then is twofold because it requires the mortification of the mind and the body. The Egyptians in fact circumcise their males in the fourteenth year, and it is said that their women too are circumcised in the same year, because in that year the passion of virility begins to flare up and the menstrual cycles of women commence. But the promulgator of the eternal law requires the mark of carnal circumcision only in males, because in the sexual relationship the man is more impetuous than the woman, and for this reason he wished to check his passionate impulse by the mark of circumcision. Or, because men regard their error as licit, so long as they avoid adultery, and are convinced that the practice of prostitution is in conformity to the natural law, while the truth is that neither men nor woman are permitted to have sexual relationships outside of marriage. But according to a deeper interpretation, the intention is to explain that if the mind has once been purified and circumcised, freed from illicit desires and thoughts, it binds the soul to its own chastity, and, having infused it with purity of the senses, makes it capable of generating good offspring. The law orders that the baby boy be circumcised on the eighth day: evidently a precept that harbors a mystery, because this is precisely the day of the resurrection. Indeed, the Lord Jesus rose from the dead on Sunday. For this reason, if the day of resurrection finds us circumcised and free from excesses and crimes, purified from every filth, cleansed from bodily vices, if you go forth from this day clean, you will rise clean. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:13 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.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
: God’s covenant is “in the flesh” of the person who “does not fight on the terms of the flesh” and who “always carries about in his body the death of Jesus.”
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Genesis 17:14 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.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac’s posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ’s sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
Verses that belong to this explanation: 7-14
7And 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.8And 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.9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.10This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.12And 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.13He 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.14And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
See the Lord’s wisdom in knowing how inobservant future generations are likely to be, and so, as though putting a bit in their mouths, he gave them this sign of circumcision, curbing their unrestrained urges in case they should mingle with other peoples. You see, he was aware of their lustful tendencies in not practicing restraint, even though it had been drummed into them countless times to refrain from their irrational impulses. Consequently he gave them a perpetual reminder with this sign of circumcision, as though fastening them with a chain. He set limits and rules to prevent them overstepping the mark instead of staying within their own people and having no association with those other peoples but rather keeping the patriarch’s line uncontaminated. In this way even the fulfillment of the promises could be achieved for their benefit. It is like a man of selfcontrol and good sense having a disobedient child; he puts limits and rules on him not to show his face outside the front door or to be seen by passersby. In fact, he oftentimes ties him up by the feet so as to succeed in this way in getting the better of his extreme indiscipline. Well, in just the same way the loving Lord also placed this sign of circumcision in their flesh, like shackles on their feet, so that with this reminder at home they might have no further need of instruction from others.
Not without reason or by excessive reaction do many find this passage disturbing, in that the Lord should say, “Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.” Indeed, it is not taken lightly that the negligence of the parents could bring punishment upon an eightdayold infant, so much so that his soul would perish, while even in the case of homicide—committed, however, by one who had unintentionally killed a man—the law stipulated to what cities the perpetrator might flee to obtain impunity for the shedding of blood. How is it possible, then, that for the case of homicide the involuntary character of the killing is taken into consideration, while here no account is taken of infancy, in which there could have been no fault whatever, whether of negligence or of purpose—unless perhaps some might think that the parents receive an even graver punishment in the death of their son? But it is regarded as unjust when the crime of a wrongdoer is inflicted on an innocent party or when a person is included in the punishment of another when he is not responsible to the same degree. For this reason some think that the passage is saying that the parent is to be exterminated, that it is his soul that should perish, not that of the baby. But the case is not at all clear, even if this opinion seems to be supported by the comment “because he has violated my covenant.” This then seems to refer to one who is capable of understanding, not to the infant child. Others maintain that the Lord God is threatening the parents, even if silently, with still graver punishments, so that as adults they will have even greater fear when [they see that] not even children are spared. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:16 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.
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Now Abraham was not guilty of any doubt by his laughter, for he showed his love toward Ishmael in what he said. He had clung to this hope for twentyfive years. Abraham had manifested his faith in every vision that had come to him. However great his contest with barrenness became, he manifested the victory of his faith. But when old age was added to the barrenness, he laughed in his heart. That his Lord would do these two things for him was a marvel to him.
: He was not laughing because he did not believe, as some might imagine, but rejoicing because he did. “He laughed” is sometimes put in place of “he rejoiced,” as it is also in the Gospels. And for this reason, he also “fell on his face” and marveled in his heart.
One should consider the fact that Abraham was uncircumcised when God called him, and he was still uncircumcised when he was promised a legitimate son as heir. You are hereby invited to believe that he is not only the father of the Jews, as they claim, but the progenitor, through faith, of all believers. Sarah also, before the circumcision of her husband and by the addition of one letter to her name, receives the blessing of no small gift, so that she might have the primacy of virtue and of grace. God promises that from her nations and kings of peoples will come, so that in her might be established the type not of the synagogue but of the church. The fact that Abraham laughed when he had been promised a son through her was an expression not of unbelief but of joy. Indeed, he “fell on his face”—in worship, which means he believed. And he added, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” And he said, “O that Ishmael might live in thy sight!” He is not incredulous with regard to the promises, nor is he greedy in what he asks for in prayer. “I have no doubt that you will come through, granting a son to an old man of a hundred years and that, as the author of nature, you will effectively stretch its limits. Blessed indeed is the one on whom this gift is bestowed; but I will be doubly favored if even this Ishmael here, whom I begot from the household slave, should live in your presence.” And so the Lord approved Abraham’s sentiments, did not deny his request and confirmed his own promises. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:18 And Abraham said unto God, O that Ishmael might live before thee!
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:19 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.
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:20 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.
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:22 And he left off talking with him, and God went up from Abraham.
Here is the promise made to Abraham of a son by Sarai, in whom the promise made to him should be fulfilled. The assurance of this promise was the change of Sarai’s name into Sarah. Sarai signifies my princess, as if her honor were confined to one family only; Sarah signifies a princess. The more favors God confers upon us, the more low we should be in our own eyes. Abraham showed great joy; he laughed, it was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ’s day; now he saw it and was glad, [John 8:56]. Abraham, dreading lest Ishmael should be abandoned and forsaken of God, put up a petition on his behalf. God gives us leave in prayer to be particular in making known our requests. Whatever is our care and fear, should be spread before God in prayer. It is the duty of parents to pray for their children, and the great thing we should desire is, that they may be kept in covenant with Him, and may have grace to walk before him in uprightness. Common blessings are secured to Ishmael. Outward good things are often given to those children of godly parents who are born after the flesh, for their parents’ sake. Covenant blessings are reserved for Isaac, and appropriated to him.
Verses that belong to this explanation: 15-22
15And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah [shall] her name [be].16And 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.17Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?18And Abraham said unto God, O that Ishmael might live before thee!19And 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.20And 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.21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.22And he left off talking with him, and God went up from Abraham.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:23 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.
Abraham 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. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. He did it because God bade him. It was a speedy obedience; in the self-same day. Sincere obedience makes no delay. Not only the doctrines of revelation, but the seals of God’s covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Savior, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal unequaled, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, [Rom 2:28-29]. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.
Verses that belong to this explanation: 23-27
23And 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.24And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin.25And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin.26In the selfsame day was Abraham circumcised, and Ishmael his son.27And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Genesis 17:24 And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin.
Abraham 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. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. He did it because God bade him. It was a speedy obedience; in the self-same day. Sincere obedience makes no delay. Not only the doctrines of revelation, but the seals of God’s covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Savior, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal unequaled, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, [Rom 2:28-29]. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.
Verses that belong to this explanation: 23-27
23And 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.24And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin.25And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin.26In the selfsame day was Abraham circumcised, and Ishmael his son.27And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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.
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Genesis 17:25 And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin.
Abraham 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. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. He did it because God bade him. It was a speedy obedience; in the self-same day. Sincere obedience makes no delay. Not only the doctrines of revelation, but the seals of God’s covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Savior, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal unequaled, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, [Rom 2:28-29]. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.
Verses that belong to this explanation: 23-27
23And 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.24And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin.25And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin.26In the selfsame day was Abraham circumcised, and Ishmael his son.27And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Even the fact that Ishmael was circumcised in his thirteenth year is for an obvious reason, because one who is beginning to be sexually active should trim the ardor of his passion, so as to abstain from illicit unions and limit himself to a legitimate union only. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Genesis 17:26 In the selfsame day was Abraham circumcised, and Ishmael his son.
Abraham 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. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. He did it because God bade him. It was a speedy obedience; in the self-same day. Sincere obedience makes no delay. Not only the doctrines of revelation, but the seals of God’s covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Savior, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal unequaled, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, [Rom 2:28-29]. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.
Verses that belong to this explanation: 23-27
23And 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.24And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin.25And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin.26In the selfsame day was Abraham circumcised, and Ishmael his son.27And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Genesis 17:27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
Abraham 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. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. He did it because God bade him. It was a speedy obedience; in the self-same day. Sincere obedience makes no delay. Not only the doctrines of revelation, but the seals of God’s covenant, remind us that we are guilty, polluted sinners. They show us our need of the blood of atonement; they point to the promised Savior, and teach us to exercise faith in him. They show us that without regeneration, and sanctification by his Spirit, and the mortification of our corrupt and carnal unequaled, we cannot be in covenant with God. But let us remember that the true circumcision is that of the heart, by the Spirit, [Rom 2:28-29]. Both under the old and new dispensation, many have had the outward profession, and the outward seal, who were never sealed by the Holy Spirit of promise.
Verses that belong to this explanation: 23-27
23And 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.24And Abraham [was] ninety years old and nine, when he was circumcised in the flesh of his foreskin.25And Ishmael his son [was] thirteen years old, when he was circumcised in the flesh of his foreskin.26In the selfsame day was Abraham circumcised, and Ishmael his son.27And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Consider, on the other hand, I ask you, dearly beloved, God’s loving kindness and his unspeakable kindness to us. In that case pain and distress resulted from the action and no benefit came from circumcision, except simply making people recognizable through this sign and separating them from the other peoples. Our circumcision, on the contrary—I mean the grace of baptism—involves a painless medicine and is the means of countless good things for us, filling us with the grace of the Spirit. It has no limited span as in that other case, but rather in early years, in middle age and in the very height of old age can a person receive this circumcision—not the work of human hands—which involves not simply endurance but laying aside sin’s burden and finding pardon for the faults of all time …. The loving God saw the extraordinary degree of our limitations and the fact that we are suffering from incurable diseases and need a lot of care as well as his ineffable love. [Thus] he is in his provision for our salvation granted us the renewal that comes from the bath of rebirth, so that by setting aside the former person—that is, evil deeds—and putting on the new we may advance along the way of virtue.
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