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Introduction Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapters 6 to 8 Chapter 9 Chapters 10 and 11 Chapter 12 Chapters 13 and 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapters 20 and 21 Chapters 22 to 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapters 29 to 35 Chapter 36 Chapters 37 to 41 Chapters 42 to 47 Chapters 48 to 50 |
God's new revelation of Himself by name; unfolding of God's purposes with the world
In chapter 17 we have a fresh revelation of the Lord to Abram,
and, I think, are upon higher and holier ground. It is not here
calling, or worship, or the world and victory over it in Lot
(12-14*), or a revelation by the word of how God would accomplish
His earthly promises, and what His people should go through (15) — not what God was for Abram, but what He was Himself. It is not, I
am thy shield and thine exceeding great reward;
but I am God Almighty. This is not all He was, but it is
what He was — His own name; and Abram is called upon to walk
correspondently to this name. Hence, also, he does not worship or
request anything from God, however high the privilege, but Elohim
talks with him. The various parts of His purposes are
unfolded, and what Abram is to be before Him in whom he
believed. It is the starting-point of God's history of His
connection with, and ways in, the world, Jew and Gentile starting
from His original sovereign title. That which brings in the
Gentiles as well as Israel is before us. It is not the individual
seed of promise, as in chapter 22, to which the promise of chapter
12 was confirmed, but the title of God with the first vessels of
promise as root of a people set apart to God. In general God's
covenant was with him. It is not a legal binding, but a free
engagement of God in grace, according to His own mind, that Abraham
should be the father of many nations. It is in three parts. God
would be a God to Abraham, and to his seed after him; the land
wherein he was a stranger is to be to him and to his seed after
him; and nations and kings should come out of him. Circumcision, expressive of death, and free sovereign promise of the Seed
All these promises are without condition; but principles are set
forth binding on Abraham, and expressive of the character of those
who enjoy the privileges of God — circumcision and free sovereign
promise. Circumcision in contrast with law (see John 7:22), but
expressive of the death of the flesh (compare Rom. 4:10-13)*,
and next, the promise of the seed is given; but this when Abraham,
as to the body, was now dead; and as the character of circumcision
was peremptory — for flesh cannot have to say to God in light — so was it as to the promise; it was to the son of promise. Though
God might outwardly bless the seed according to flesh, the covenant
was exclusively with the heir of promise. Death of flesh (for we
are away from God), and simple sovereign grace, are peremptory. The
barren woman must be the mother of thousands. Abraham rejoices in
the promise, and acts obediently in the order of God. God gives names to Abram, Sarai and IsaacThere is another element here, a common one to this purport in scripture; God's giving a name to Abram and to Sarai also. It signifies the title of direct authority, and entering into relationship on this ground. So Adam, so Pharaoh, so Nebuchadnezzar. Here God having revealed His own name gives one to Abram in connection with Himself. Thenceforth He is the God of Abraham, revealing Abraham's place, and the sign of the covenant in separation to Himself too; Abraham is the father of many nations; Ishmael even is preserved and blessed; but the promised seed stands alone, also has his name (laughter), the child of mere promise of her whom God named too, intimating, though not revealing, resurrection (compare Rom. 4:19-22). For this world, Israel as to promise holds the place of Sarah thus named, but when dead according to the flesh. |
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