God said unto Abraham, &c.— Having declared what he would himself perform, the Lord goes on to signify what he expected from Abraham, and to appoint a sign or token of his covenant with him. Thou shalt keep my covenant, i.e.. observe and fulfil thy part of it: and this is my covenant, i.e.. the token of the covenant betwixt me and you, Genesis 17:11. Every man-child shall be circumcised: a ceremony, which appears, as plain as words can make it, to have been now first instituted; and consequently both their opinion, who suppose that it was ordained from the fall, and theirs, who think that it was derived to the Jews from the AEgyptians, are erroneous. If it had been customary, or known to Abraham before this time, is it to be imagined that it would have been spoken of in such manner as we read in these verses, 9-14?
Herodotus is the author from whom the arguments are drawn for its original usage in AEgypt; but his credit is acknowledged to be very uncertain. The principal lexicographer of the Jews (Baal Aruch) observes, that the AEgyptians were circumcised in the times of Joseph; and when Joseph died they left off the custom. And if the custom did continue afterwards, it does not by any means appear, even from Herodotus himself, to have been universal in AEgypt, but of a very partial nature, probably confined only to their priests. Artapanus, a heathen writer, observes, that the AEthiopians, though enemies, had such a regard for Moses, that they learned from him the rite of circumcision. It is not very difficult to account how other nations, besides the Jews, should receive circumcision, which was first enjoined Abraham and his seed. The Ishmaelites had it from Ishmael the son of Abraham; from them the old Arabs; from the Arabs the Saracens; and from the Saracens the Turks to this day. Other Arabian nations, as the Midianites and others, received it from the sons of Abraham by Keturah; and perhaps the AEgyptians and AEthiopians from them, if the former had it not from the Israelites. The Edomites had it from Edom or Esau, the son of Isaac, the son of Abraham: so that all originally had it from Abraham, and he by a Divine command. They who would enter more minutely into the argument will find it well discussed in Calmet's dissertation on the subject.
REFLECTIONS.—1. By God's order Abram's name is changed into Abraham, correspondent to the promise, I will make thee a father of many nations. A new name from God is a new honour; but it is better still; it is a confirmation of his faith. What God calls him, he is. Though the children are unborn, faith gives subsistence to the things hoped for. More people probably this day are descended from him; and more kings have reigned, and do still reign, of his posterity, in Isaac, Ishmael, and the sons of Keturah, than from any man who lived in his or any succeeding time. But in a more exalted and extensive sense, as the father of the faithful, his seed are yet, or shall be, more numerous, and every one a king.
2. Observe God's covenant with him: full of promises great and precious; a numberless progeny, a fruitful land, a kingly throne, and everlasting possession of it: part to be fulfilled on earth, the better part in heaven, where Jesus is set down upon the throne for ever and ever. Note; (1.) The great blessing of the covenant of grace is, that all God is and hath are made over to us; wisdom to guide, grace to pardon, power to support, goodness to comfort; all things, in short, are ours, if God be ours. (2.) The crowning mercy is, It is eternal in its continuance.