CRITICAL NOTES.—
Genesis 17:1. The Lord.] Heb. Jehovah, the Author of existence and performance—the Covenant God. Almighty God. Heb. El Shaddai. El, the name for God, which signifies strong, eternal, absolute. Shaddai. From a verb signifying to be strong—to destroy. Hence the Irresistible One, able to make and to destroy—the Almighty. “This is the name which expresses God’s Almightiness, and by which He says He was known to the patriarchs, rather than by the Covenant name Jehovah (Exodus 6:3). This name is found six times in Genesis, and thirty-one times in the book of Job. This compound name in both parts expresses the Divine Majesty and All-Sufficiency, and impresses us with His sovereign ability to perform all He had promised.” (Jacobus.) Walk before Me. Heb. expresses the idea emphatically, Set thyself to walk. Perfect. “Not sincere merely, unless in the primitive sense of duty; but complete, upright, holy—not only in walk, but in heart.” (Murphy.) Holiness is the thing intended.
Genesis 17:2. I will make My covenant.] Not in the sense of now originating it, for which the Heb. expression is to cut a covenant (ch. Genesis 15:18). The verb employed here means, I will grant, fix, or establish My covenant—carry into effect provisions already expressed. There was now to be a further development: the covenant was to be sealed. Multiply thee. The blessing of the “seed,” more than the promise of “land” on the previous occasion.
MAIN HOMILETICS OF THE PARAGRAPH.—Genesis 17:1-2
PREPARATION FOR FRESH SPIRITUAL PRIVILEGES
The course of Abraham’s life is truly “the path of the just, shining more and more unto the perfect day.” God is about to show him greater things—to open the full blessings of His Covenant. In the believer’s history, the richest and best things are kept till the last. Before God bestows them He prepares the mind and heart for their reception, and chiefly (as in this instance) in two ways:
I. Divine visitation. “The Lord appeared to Abram.” He made the patriarch sensible of His presence, and revealed His awful majesty as far as it could be endured by mortal sight. This was a specially favoured saint, for he had an exalted perception of God, permitted only to a few; and yet in the case of every believer there are times when God evidently appears. There is such a feeling of the Divine presence before we are about to receive distinguished favours. Thus we are prepared by awe and reverence for fresh gifts of goodness and mercy. But, as it was with Abraham, there is often something in our past history, some prolonged trouble or perplexity, so that we stand in special need of the comfort of a Divine visitation.
1. To reward long trial and patience. Abram had waited for thirteen years in much perplexity as to what the Providence of God really meant for him. The promise had once seemed near, but the trials of time had brought strange misgivings. The tried saint was still looking towards some undefined blessing in the future. His heart was growing sick with hope deferred. Then God visits him to put a period to the sore trial of his patience. God visits those who wait for Him.
2. To reveal the Divine purpose more clearly. The dealings of God with Abram were growing more and more strange. He had no open vision. Nothing was perfectly clear. Now God visits him to reveal His purpose more distinctly. The promised blessings are made more definite. New light is thrown upon the future so that it affects the soul like a real and palpable good. Every time God appears it is to give more light. God’s revelation has grown clearer in the successive dispensations of His grace towards mankind.
II. Enlargement and exaltation of the idea of duty. The more we know of God, the more exalted and noble our conception of the duty we owe to Him. Our sense of the holiness of His law increases.
1. We have a clearer idea of the standard of duty. “Walk before me.” The moral character of God is proposed for our imitation. Human actions are viewed in Scripture, not merely as they affect the well-being of society, but in their relation to the requirements of God’s will. The standard of duty is conformity to the Divine nature. Piety is the constant study and endeavour to please God.
2. We see what is the true evidence of duty. “Be thou perfect.” Perfect obedience—completeness of spiritual character—respect unto all God’s commandments—these are the evidences that our duty has been rendered acceptably. The constant aim after perfection is a proof that our piety is real and sincere.
3. We have the Divine encouragements of duty. “I am the Almighty God.” As we have infinite goodness to furnish us with an idea and an example, so we have infinite power to support us and to give us the necessary strength. He who commands can furnish us with energy for our duty, and is able to reward us afterwards. Hence “all things are possible to him that believeth.”
WALKING BEFORE GOD
I am the Almighty God; walk before Me, and be thou perfect. These words were spoken to Abraham after his leaving his country in obedience to the Divine command (ch. 12); his giving up his own interest for peace with Lot (ch. 13); his venturing his life to rescue his kinsman (ch. 14); his being met and blessed by Melchizedek, and refreshed and strengthened with bread and wine; his believing the Divine promise, and being justified (ch. 15). They imply—
I. A declaration. “I am the Almighty God.” Whose favour is better than life—yea, is the greatest good; and whose displeasure is worse than death—yea, is the greatest evil. Who is perfectly able to direct thee in all difficulties, to protect thee in all dangers, to comfort thee in all troubles, and to supply all thy wants. Able to strengthen thee for thy spiritual warfare, for thy duty, and for suffering. Able to work in thee and by thee His whole will, and to raise thee to a state of felicity and glory inconceivable and eternal. Or, All-sufficient, whose favour, and image, and communion with whom are an all-sufficient portion, here and hereafter.
II. A command. “Walk before me.” To walk before God is, to remember that we are before Him, at all times, in all places, employments, companies; and to think of His omnipresence,—that His eye is upon us, and upon all our ways, our thoughts, desires, tempers, words and works, motives and ends,—that He is not an unconcerned spectator of our deportment; but is so holy as constantly to approve or disapprove, and to abhor or delight in our spirit or conduct,—that He is so just as to determine to punish or reward,—that He is so merciful as to forgive, through Christ, all that is past, and so gracious as to be even ready to change our nature at the present, and enable us to live to His glory for the future. It is to have these things in daily recollection; to think, speak, act, etc., under a sense of them; to have an eye to Him in all our walk, as God Almighty and All-sufficient. Is this favour better than life? Then let us value it, and have an eye to it accordingly. Is He able to direct in difficulties, protect in dangers, comfort in troubles, and supply our wants? Then let us look to Him for direction, protection, comfort, and supply of our wants. Is He able to strengthen us for our spiritual warfare and sufferings? Then let us look to Him to do this for us. Is His favour and image, and communion with Him, an all-sufficient portion here and hereafter? Then let us view Him as our chief good, and live constantly, in all our conduct, under a sense of this.
III. A further command, or promise. “Be thou perfect,” or, Thou shalt be perfect. As a COMMAND it imports, Thou shalt be upright and sincere in all the particulars above mentioned. As a PROMISE, Thou shalt be perfect as thy state and nature can bear. Negatively, not in knowledge, so far as to be free from ignorance, error, mistake; or in holiness, so as to have no infirmity, failing, or defect; or in happiness, so as to have no adversity, pain, reproach, affliction, etc., or so as not to feel such things as evils. But positively perfect in a knowledge of the greatest and most important truths of the Gospel, as far as they are revealed (Hebrews 6:1; Ephesians 4:14). In holiness, so as both to have power over sin, and deliverance from all those tempers, words, and works that are known to be evil; and also to have faith, hope, love, humility, and all other graces in lively and vigorous exercise. In happiness, so as to receive all trials, etc., in faith, hope, patience, and resignation, and to find God a sufficient portion.
The readiest way to this perfection is to walk before God as above described. We shall then see light in His light, and gain a knowledge which shall “shine clearer to the perfect day.” While steadily contemplating the holiness of God, as revealed by His spirit, we shall not only adore, but abase ourselves before Him (Job 42:6), and see our need of conformity to Him. Also, while regarding His mercy and faithfulness, we shall obtain encouragement to trust in Him, and by faith in His promises we are actually made partakers of His holiness. In short, while we walk before Him as the all-sufficient God we shall be blessed with the fulness of His grace and goodness. It is promised in this way. Only let us walk before God, and He will make us perfect.—(Rev. J. Benson’s Sermons and Plans.)
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 17:1. The several stages in the Patriarch’s history are carefully noted. The trials and anxieties of His servant were all known to the Covenant God.
Anxious haste on the part of believers is often accompanied by tarrying on the part of God.
The Almighty shows no haste in His dealings with His people. What seems to us to be delay, is truly no delay with Him. (2 Peter 2:9.)
The longest night of the believer’s trial has an end. God appears, at last, to console His servants and to reward their faith and patience of hope.
Before the command of holy duty, God speaks His name of power. But for the assurance of Divine grace to help, the thought of our duty would only fill us with dismay. Human systems of morality lay down the lines of conduct, but suggest no sufficient power to enable us to render obedience. Hence their failure to regenerate mankind. But revealed religion tells us of an Almighty God who supports and assures us by His power, so that we can bear our trials and do His will.
“Fear not! I will help thee.” Fear not! If there were an ant at the door of thy granary, asking for help, it would not ruin thee to give him a grain of thy wheat; and thou art nothing but a tiny insect at the door of My all-sufficiency. I will help thee.—(Spurgeon.)
Thus did God appear to Abram, by the name of God Almighty—the name most appropriate when He claims the confidence of His people, in giving exceeding great and precious promises, as the name Jehovah is the more significant when He is about to fulfil them. (Exodus 6:3.) In promising, He appeals to His omnipotence; in fulfilling, to His unchangeableness. As God Almighty, able to do whatsoever He says, He calls to a perfect walk before Him. As Jehovah, the same yesterday, to-day, and for ever, He gives warrant for a patient waiting upon Him, till all be accomplished. In the one character, God summons you to begin, or to begin anew, your course. In the other. He encourages you to hold on to the end.—(Candlish.)
The Almightiness of God—
1. Rebukes our lack of unwavering faith. The announcement of this sacred name may have partly been intended as a rebuke to Abram for his impatience.
2. Teaches us to leave with God all that concerns us. They are in safe keeping, and God can best choose His modes of help, and ways and times of deliverance.
3. Teaches us to practise perfect openness with God. We should disguise nothing from Him—lay open our troubles before Him, for He has power to help; and our sins, for He has power to save.
4. Is the remedy against all discouragement. God supports us by His own power, and fulfils all His promises. The righteous possess a Divine strength which increases amidst the decays of nature (Isaiah 40:29-31).
To walk before God is—
1. To live as in His sight, and under His special inspection.
2. To realise, at all times, His presence and His Providence.
3. To feel the dignity of the godly life. We are not to walk behind him, as if ashamed, but before Him, as conscious of the dignity of our high calling.
4. To feel the constant energy of spiritual life. The light of God’s countenance is upon us, and in that we have life. We cannot fail with the Almighty power behind us.
5. To feel the love of God towards us. Unless there was redeeming love on God’s part, it would be impossible for us to walk before Him. In that alone our souls can live and move.
6. To apprehend God’s love by our faith. This is that power in the soul that lays hold of the Divine fulness. Hence “the just shall live by his faith.”
Walk constantly, step by step, and keep pace with me. Austin would not, for the gain of a million of worlds, be an atheist for half an hour, because he knew not but God might in that time make an end of him. For, “Can two walk together and they not agreed?” saith the prophet (Amos 3:3). “Ye cannot serve the Lord,” saith Joshua to the people that promised fair (Joshua 24:19), that is, unless ye will serve Him entirely, walk uprightly, as Abram here; walk evenly, without halting or halving with Him. Holiness must run through the whole life, as the warp doth through the woof; all the parts of our line of life must be straight before God. “As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity”—with openly profane persons, when “peace shall be upon Israel” (Psalms 125:5), upon all that are “Israelites indeed, in whom there is no guile” (John 1:27; Psalms 32:2). Surely, as an unequal pulse shows a distempered body, so doth uneven walking an unsound soul—such as is not verily persuaded that God is all-sufficient, able, and ready to reward the upright, and punish the hypocrite. (Trapp.)
In the command to walk before God, faith and works are brought together. We have the principle of life—the motive power; and also the results of life. The power of faith, like all other forces, is only known by its effects.
Before my face. The anthropomorphisms of the Scripture. The soul, head, eyes, arm of God, are mentioned in the Bible. The Concordances give all the information anyone needs. It is not difficult to ascertain the meaning of the particular descriptions. His face is His presence in the definiteness and certainty of the personal consciousness (Psalms 139).—(Lange.)
Perfect, upright, sincere. Not only must the walk, in its outward aspects, be according to godliness; but the principle by which we are guided must be pure and genuine. The heart is the spring of action.
We can never attain a vigorous spiritual life unless we have the highest aim. Our mark should be the moral nature of God. The Infinite alone can draw out all our powers.
Abram is called to be perfect. This word “perfect,” or “upright,” when applied to man, in the Bible, is not absolute, but relative. It relates, for the most part, not to the whole character of a man, but to some one particular feature of his character, some individual grace or virtue specified, in respect of which he is said to be complete or entire, consistent, and sincere. Instances of this use of the word are frequent in the Psalms. Thus, in the concluding words of the thirty-second Psalm, the righteousness or uprightness mentioned has reference to the single duty of confessing sin to God (Genesis 17:1-5), and denotes freedom from guile, or the unreserved openness of a heart unburdening itself, in the full and frank confidence of faith, to God. In Psalms 64, the particular respect in which perfection is ascribed to the man of God (Genesis 17:5), is his inoffensive demeanour towards his enemies. So, again, in Psalms 139, the Psalmist challenges to himself perfection, as a hater of those who hate God (Genesis 17:22)—a hater of their principles, their society, their works and ways—hating them as God hates them, not personally, but for their wickedness’ sake; and hating them in that sense, perfectly, with no secret reserve in favour of what may be agreeable or amiable in their sins—no complacency in their company, nor any love of their conversation. In Psalms 101, by undertaking to walk in a perfect way, and with a perfect heart, the Psalmist simply avows his determination to discourage vice and countenance holiness in the ordering of his household and the ruling of his court and kingdom. And in the preparation for the building of the Temple (1 Chronicles 29:9), David and the people are said to offer gifts to the Lord “with a perfect heart,” i.e., with a heart perfect, in regard to this act of liberality, as an act springing from no unworthy or dishonest—no selfish or self-righteous or superstitious motives, but done with a single eye to the glory of God, the worship of His house, and the honour of His name.—(Candlish.)
It is said in classic history, that a statuary, who resolved to cut out of the Parian marble a female figure the most beautiful and graceful the world ever saw, or the poet ever dreamed of, induced all the beauties of Greece to come to him in succession, while he selected from each the feature that was in the highest perfection, and transferred it to the marble on which he was working; and when this beautiful thing was finished, it became the admiration of Greece, and of the utmost bound of Europe. In order to form a perfect character, we need copy none but Christ.—(F. F. Trench.)
“Oh, how the thought of God attracts
And draws the heart from earth,
And sickens it of passing shows
And dissipating mirth!
God only is the creature’s home;
Though long and rough the road,
Yet nothing less can satisfy
The love that longs for God.
Dole not thy duties out to God,
But let thy hand be free:
Look long at Jesus: His sweet blood—
How was it dealt to thee?
The perfect way is hard to flesh:
It is not hard to love.
If thou wert sick for want of God,
How swiftly wouldst thou move!
Oh! keep thy conscience sensitive;
No inward token miss;
And go where grace entices thee:
Perfection lies in this.
Be docile to thine unseen Guide;
Love Him as He loves thee:
Faith and obedience are enough,
And thou a saint shalt be.”—Faber.
Genesis 17:2. My Covenant, which I have already purposed and formally closed. I will grant, carry into effect the provisions of it. Multiply thee. The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.—(Murphy).
The covenant blessing of the seed, is a higher and greater one than that of land, which was promised on former occasions. In the progress of revelation, God’s gracious designs towards mankind assume, at each successive step, a nobler form. God is ever giving us greater things, and that which is natural leads to that which is spiritual.
It has pleased God mostly to use human agency in bringing about His purposes. Hence the connection between the development of the race and the history of religion. The whole of mankind are to be helped through Christ, indeed, as the central power; but also through good men, as those in whom that power lives, and acts, and by whom it is distributed.