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Ver. 6. I will make thee exceeding fruitful.] Heb., Foecundabo te valde valde:and as oft as thou thinkest upon thy new name, thou shalt remember my promise, and rest assured of my performance. See how God, of his grace, condescends unto us, and accommodates us.
Ver. 7. For an everlasting covenant.] Circumcision, the outward sign of it, was temporary, and changeable into baptism; but the covenant of grace, thereby then, and by baptism now, sealed up unto us, is eternal; being established and ratified. by the death of the Testator, “by the blood of the Arch-shepherd”. (Hebrews 13:20) Here it must be considered that there is a twofold covenant: 1. Single; such as God makes with children, when baptized; viz., if you will repent, believe, and walk with me, ye shall be saved. Now, if they break the condition, God is freed, he it not bound any further. 2. Double; such as God makes with his elect only; and that is to perform both parts, sc., if you will believe, repent, obey, ye shall be saved: and further, I will give you a new heart, so that you shall repent, believe, &c., and be saved. Thus God undertakes for both parts, and so it becomes an everlasting covenant, such as hath the “sure” or unfailable “mercies of David” (Isaiah 55:3) And here those, that are in double covenant with God, are fitly compared to them that are gone in at a church door: some are farther in than others, but yet all are in. So, though the weak in faith be not so forward, yet they may be in, though not so far in. And to thy seed after thee.] [See Trapp on “Ge 17:8”] Dr Preston Of God’s Attributes Τα οσια του Δαβιδ
Ver. 8. All the land of Canaan, for an everlasting possession.] And yet now, for their inexpiable guilt, in putting to death the Lord of life, they are utterly dispossessed of that pleasant land. In Jerusalem itself there are not to be found a hundred households of Jews. Adrian the emperor drove them utterly out of Judea, and commanded them by proclamation not so much as to look toward it, from any tower or high mountain. Yea, long before this, the Lord, for their wickedness, counted them but usurpers, and called them “sojourners in that land.” (Ezekiel 20:38 11:15) If men forfeit their privileges, God may, at his pleasure, take the forfeiture, and disprivilege them, as he did Saul, and Judas, who “by transgression fell” from his office, “that he might go to his own place”. (Acts 1:25) I will be their God.] This is a singular comfort for all believing parents. Their greatest care is for their poor little ones, what they shall do another day: why, cast them upon God, their God as well as thine: for is not tie in covenant with them too? It would be a great stay of mind, if God should say to us for our children, as David said to Mephibosheth, or to Barzillai, of his son Chimham, “Chimham shall go over with me, and will I do to him that which shall seem good unto thee; and whatsoever thou shalt require of me, that will I do for, thee,” (2 Samuel 19:38) Behold, God saith all this, and more to us, when he saith, “I will be a God to thee, and to thy seed after thee.” I remember a sweet passage of Mr Saunders the martyr in a letter to his wife: “Though we do shortly depart hence, and leave our poor infant, to our seeming, at all adventures, yet shall he have our gracious God to be his God: for so hath he said—and he cannot lie; -‘I will be thy God, and of thy seed.’ Yea, if you leave him in the wilderness, destitute of all helps, being called of God to do his will, either to die for the confession of Christ, or any work of obedience; that God, which heard the cry of the little poor infant of Hagar, and did succour it, will do the like to the children of you, or any other fearing him, and trusting in him.” Brerewood. Funccius. Act. and Mon., fol. 1364
Ver. 9. Thou shalt keep my covenant.] This is the stipulation on Abraham’s part, by receiving the sacrament of circumcision, to “avouch God to be his God”. (Deuteronomy 26:17) Now to the making the Lord to be our God, it is required, that with highest estimations, most vigorous affections, and utmost endeavours we bestow ourselves upon him. Thus, if we choose God for our God, (Psalms 73:25) we shall be assured that he hath chosen and avouched us for his people. (1 John 4:19)
Ver. 10. Every man-child among you.] Infants were circumcised to signify that we had better be flayed, and have our skin quite stripped off, than to have it as a skin-bottle hanging in the smoke of filthy desires, and blown full of unclean motions with the breath of Satan. That wretched renegade that betrayed Rhodes was well served. For his promised wife and portion were presented: but the Turk told him that he would not have a Christian to be his son-in-law, but he must be a Mussulman, that is, a believing Turk, within and without. And therefore he caused his baptized skin, as he called it, to be flayed off, and him to be cast in a bed, strewed with salt, that he might get a new skin, and so he should be his son-in-law. But the wicked wretch ended his life with shame and torment. Spec. Bel. Sac., p. 157.
Ver. 11. It shall be a token of the covenant.] It seals up nothing then to those that are not in covenant. Circumcision to such is but as a seal to a blank. Unregenerate Israel was to God as Ethiopia. (Amos 9:7) Circumcision of itself avails nothing, if the heart be uncircumcised. The apostle distinguisheth of circumcision, (Colossians 2:11) and tells us that the true circumcision is “made without hands” (αχειροποιητος), and “is that of the heart, in the spirit, and not in the letter”. (Romans 2:29) It is a wonderful work of the Spirit, wrought by the word, upon the saints in their first conversion, whereby corruption of nature is wounded, beloved sins cast away with sorrow, and the sinner received into an everlasting communion with God and his saints. Labour this, or you are not a button the better for your baptism. A man may go to hell with font-water on his face, if not baptized “with the Holy Ghost, and with fire”. (Matthew 3:11) Circumcision seals not up any covenant of grace to Turks, as it did not, of old, to Ishmaelites, Edomites, and Midianites, who yet would needs be circumcised.
Ver. 12. And he that is eight days old.] This warrants our baptizing of infants of both sexes. [See Trapp on “Ge 9:10”] (Great leap of logic here! Editor.)
Ver. 13. He that is born in thy house.] Householders must see to it, that their families fear God. They walk not “in a perfect way” that do otherwise, (Psalms 101:2) that look not “Aedibus in propriis, quae prava, aut recta gerantur.” My covenant shall be in your flesh.] That is, the sign of my covenant (by a metonymy of the subject), seem it never so simple, and prove it never so painful and shameful. The foolishness of God is wiser than men, that cry, Credat Iudaeus Apella,& c.
Ver. 14. That soul shall be cut off.] From the commonwealth of Israel; so shall those be from benefit by Christ, that are uncircumcised in heart; as hateful to him as Goliath was to David. Pray, therefore, that God will thrust his holy hand into thy bosom, and pull off that abominable foreskin. He had much ado to forbear Moses, when he met him in the inn; and we know why. (Exodus 4:24,25)
Ver. 15. Thou shalt not call her name Sarai, but Sarah.] The Chaldee, Sarai, is made Hebrew, Sarah: One of the four letters of Jehovah being also added (as before in Abraham), that she may be, absolutely, a lady or princess.
Ver. 16. Yea, I will bless her.] This is repeated, for the greater comfort of this good old couple, q.d., I will double-bless her, bless her with a witness. Margarita in mari nascitur, verum ex rore coelesti.
Ver. 17. Abraham fell upon his face, and laughed.] Not as doubting, much less deriding, (Romans 4:19) but as rejoicing and admiring the goodness and power of God. The narrow-mouthed vessel of his heart not quickly capable of so great comfort—for, Tarda solet magnis rebus inesse fides -he fell upon his face, and laughed.
Ver. 18. Oh that Ishmael might live.] The life of grace here, and of glory hereafter: that he be not “killed with death” when he dies, as Jezebel’s children were. (Revelation 2:23)
Ver. 19. I will establish my covenant with him.] This was a far greater favour than that bestowed on Ishmael in the next verse, “Twelve princes shall he beget.” Nothing so ennobleth as Christ, graces, being in the covenant, &c. (Isaiah 19:25) “Assyria” is “the work of” God’s “hands,” but “Israel” his “inheritance.”
Ver. 20. And us for Ishmael, I have heard thee.] Faithful prayer may have anything at God’s hands. It is but ask and have, with Abraham. As Zedekiah said to his courtiers glossingly, God saith to his servants seriously, The King can deny you nothing. Let this encourage us to pray for ourselves and children; for by prayer we may take out of God’s treasury, plentiful mercy for ourselves and ours.
Ver. 21. But my covenant.] This is the thirteenth time that the covenant is named in this chapter, saith an interpreter; and hereby is meant the promise of Christ and salvation by him. A subject so sweet to every sanctified soul, that St Paul cannot come off it. He names the Lord Jesus Christ ten times together in ten verses. (1 Corinthians 1:1-10) It was to him Mel in ore, melos in aure, iubilum in corde. Bernard.
Ver. 22. And he left off talking with him.] As man with his friend. Such honour have all his saints. Oh, speak it when I am gone, and preach it at my funeral, God dealeth familiarly with man, said that heavenly spark, now ready to be extinct St Paul calls prayer εντευξιν, an entreparlance with God, (1 Timothy 2:1) and επερωτημα, the confident interrogatory or rejoinder of a good conscience toward God. (1 Peter 3:21) The Persian monarchs held it a piece of their silly glory to keep themselves from their greatest subjects. (Esther 4:11) And Jupiter’s image at Crete was made without ears. Plutarch gives the reason, Non enim convenit audiri ab eo quenquam, qui omnium rerum sit Dominus atqui princeps. A pretty plea for Baal! He is too great to talk with men. Our God thinks not himself so. He solicits suitors, and loves to be, interchangcably, solicited by them. Mr. John Holland, B.D. See my True Treas., p. 373.
Ver. 23. Abraham took Ishmael.] To make the other more willing. Circumcised the flesh.] Not regarding the affliction, danger, scandal, shame of the action in the eyes of the world.
Ver. 24. And Abraham was ninety years old and nine.] Five different times is Abraham’s age exactly noted in Scripture; which showeth how dear the saints are to God; when the wicked are, ουτιδανοι, little set by; men of no account.
Ver. 25. And Ishmael his son was thirteen years old.] The Turks’ children are not circumcised till they are ten years old, and then they use great feasting, banqueting, music, and bringing of presents. They say that Abraham loved Ishmael, and not Isaac: and that it was Ishmael whom Abraham would have sacrificed. The Grand Sign Sereg., pp. 113,191.
Ver. 26. In the self-same day.] To show his prompt and present obedience, without shucking and hucking, without delays and consults.
Ver. 27. All the men of his house.] Faciles se proebent in re ardua et ridicula. An excellent pattern of a well-ordered family.