God's Covenant with Abram and His Seed

Thirteen years elapse, of which nothing U recorded. Hagar is submissive to Sarai, and Ishmael is growing up; but as to Abram, things after all wear a doubtful aspect. It is true, God hath given him a son; but nxp intimations of his being the son of promise. No divine congratulations attend his birth; but on the contrary, Jehovah, who had been used to manifest himself with frequency and freedom, now seems to carry it reservedly to his .servant. It is something like the thing which he had believed in; but not the thing itself. He has seen, as it were, a wind, a fire, and an earthquake; but the Lord is not in them.

yer. 1. After this, when he was ninety-nine years old, the Lord again appeared to him, and reminded him of a truth which he needed to have re-impressed; namely, his almighty power. It was for want of considering this, that he had had recourse to crooked devices in or* der “to accomplish the promise. This truth is followed by an admonition; “Walk before me, and be thou perfect;” and which admonition implies a serious reproof. It was like saying, Have recourse no more to unbelieving expedients: keep thou the path of uprightness, and leave me to fufil my promise in the time and manner that seem good to me!’ What a lesson is here afforded us, never to use unlawful means under the pretence of being more useful, or promoting the cause of God. *Our concern is to walk before him, and be upright, leaving him to bring to pass his own designs in his own way.

Ver. 2, S. Abram having been admonished, the promise is renewed to him; and the time drawing near in which the seed should be born, the Lord declares his mind to make a solemn eovcnant with him, and to multiply him exceedingly. Such language denotes great kindness and condescension, with large designs of mercy Abram was so much affected with it as to “fall on his face, and in that posture “the Lord talked with him.”

Ver. 4 — 6. It is observable that the last time in which mention is made of a covenant D d 2 with Abram,* God made over to his posterity the land of Canaan for a possession: but the design of this is more extensive, dwelling more particularly on their being “multiplied and blessed.” The very idea of a covenant is expressive of peace and good Mill;t and in this, and some other instances, it is not confined to the party, but extends to otl.ers for his sake. Thus, as we have seen, God made a covenant of peace, which inclu.’ied the preservation of the world: but it was with one man, even Noah, and the world was preserved for his sake. J And the covenant in question is one that shall involve great blessings to the world in all future ages: vet it is not made with the world, but with Abram. God will give them blessings; but it shall be through him. Surely these things were designed to familiarize the great principle on which our salvation should rest. It M’as the purpose of God to save perishing sinners; yet his covenant is not originally with them, btrfe with Christ. With him it stands fast; and for his sake they are accepted and blessed. Even the blessedness of Abram himself, and all the rewards conferred on him, were for his sake. He was justified, as we have seen, not by his own righteousness, but by faith in the promised IVIessiah.

* Ccn, XV. 18. t Ch. xxvi. 28. xxx. 44. Cb. vi. 18.

- jMoreover: A cm-enant being a solemn agreement, and indicating a design to walk together in amity, it was proper there should ])e an understanding, as we should say, between the parties. When Israel came to have a king, ‘* Samuel told them the manner of the kingdom, and wrote it in a book, and laid it before the Lord.” Thus as Abram is about to commence the father of a family, who were to be God’s chosen people, it was fit at the outset that he should not only be encouraged by promises, but directed how he and his descendents should conduct themselves.

The first promise in this covenant is, that he shall be “the father of many nations;” and as a token of it, his name in future is to be called Abraham. He had the name of a high or emiTitnt father J from the beginning; but now it shall be more comprehensive, indicating a wevy large progeny. By the exposition given of this promise in the nev testament,* we are directed to understand it not only of those who sprang from Abraham’s body, though these were many nations; but also of all that should be ‘’of the faith of Abraham.” It went to make him the father of the church of God in all future ages; or, as the apostle calls him, ‘’the heir of the

* Rom. iv. 16, 17.

t06 COVENANT WITH ABRAM. [Dis. 25.

world.” In this view he is the father of many, even of “a multitude of nations.” All that the christian world enjoys, or ever will enjoy, it is indebted for it to Abraham and his seed. A high honour this, to be the father of the faithful, the stock from which the Messiah should spring, and on which the church of God should ujrov/. It was this honour that Esau despised, when he sold his birth-right; and here lay the prof a neness of that act, which involved a contempt of the most sacred of all objects, — the Messiah, and his everlasting kingdom!

Ver. 7 — 14. The covenant with Abraham was not confined, as has been observed already, to his own person, but extended to his posterity after him in their generations. To ascertain the meaning of this promise, we can proceed on no ground more certain than fact. It is fact, that God in succeeding ages took the seed of Abraham to be a peculiar people unto himself, above all. other nations; not only giving them “the land of Canaan for a possession,” but himself to be their God, King, or ietiiporal Governor. Nor was this all: it was amongst them that he set up his ^/j/W/^^r// kingdom; giving them his lively oracles, sending to them his prophets, and establishing amongst them his holy worship; which great advantages were, for many ages in a manner, confined to them: and what was still more, the great body of those who were eternally saved, previously to the coming of Christ, were saved from amongst them. These things taken together were an immensely greater favour than i they had all been literally made kings and priests. Such then being the facts it is natural to suppose that such was the meaning of the promise.*

At an Antipaedobaptist I see no necessity for denying that spiritual blessings were promised, m this general -way, to the natural seed of Abraham; nor can it, I think, be fairly denied-The Lord engaged to do that which he actually did; namely* to take out of them, rather than other nations, a people for iimself.. This, I suppose, is the seed promised to Abraham, to which the apostle refers when he says, “They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for Xheseed.” (Rom. ix. 8.) By “the children of the promise” he did not mean the elect in general, composed of jews and gentiles, but the elect from nmongst the jews. Hence he reckons himself “an Israelite, of the seed of Abraham, and the tribe of Benjamin,” as a living proof that “God had not cast away his people whom he foreknew.” Rora. xi. 1, 2.

But I perceive not how it follows from hence, that God has promised to take a people from amongst the natural descendents of believers, in distinction from others. What was promised to Abraham, was neither promised nor fulfilled to every good man. Of the posterity of his kinsman Lot, nothing good is recorded. It is true, the labours of those parents who “bring up their children in the nurture and admonition of the Lord,” are ordinarily blessed to the conversion of some of them: and

208 COVENANT M^ITH ABRAM. [Dis. ^5.

As a sign or token of this solemn covenant with Abraham and his posterity, “every man-child amongst them was required to be circumcised in the flesh of his foreskin;” and not only their own children, but those of their “servants, born in their house, or bought with their money.” This ordinance was the mark by lrhich they were distinguished as a people in covenant with Jehovah, and M’hich bound them by a special obligation to obey him. Like almost all other

the same may be said of the hibours of faithful ministers, wherever providence stations them. But as it does not follow in the one case, that the graceless inhabitants are more in covenant with God than those of other places, neither does it follow in the other, that the graceless oflspring of believers are more in covenant with God than those of unbelievers. “New-testament saints have nothing; more to do with the Abrahamic covenant, than the Old-testament believers who lived prior to Abraham.”

I am aware that the words of the apostle in Gal. iii. 14, “the blessing of Abraham is come on the gentiles, through Jesu» Christ,” are alleged in [5roof of the contrary. But the meaning of that pas’sage, I conceive, is not, that through Jesus Christ every believer becomes an Abraham, a father of the faithful; but that he is reckoned among his children: not a stock, on which the future church should grow; but a branch, partaking of the root and fatness of the olive-tree. So, however, the context apjiears to explain it — “They which arc of faith are the children of faithful Abraham.” ver. 7.

But if it were granted, that the blessing of Abraham is so come on the l)elieving gentiles, as not only to render them blespositive institutions it was also prefigurative of mental purity, or “putting off the body of the sins of the flesh.” A neglect of it subjected the party to a being cut off from his people, as having broken God’s covenant.

Ver. 15, 6. As Abram’s name had been changed to Abraham, a similar honour is conferred on Sarai, who in future is to be called

sed as Iiis spiritual children, but to insure a people for God from amongst their natural posterity, rather than from those of others; yet it is not a^heir natural posterity that they are individually entitled to any one spiritual blessing; for this wag more than was true of the natural seed of Abraham. Nor do I see how it follows from hence, that we are warranted to baptize them in their infancy. Abraham, it is true, was commanded to circumcise his male children; and if we had been commanded to baptize our males, orferaales, or both, or any example of the kind had been left in the new testament, we should be as much obliged to comply in the one case, as he was in the other. But we do not think ourselves warranted to reason from circumcision to baptism; from the circumcision of males to the baptism of males and females; and from the circumcision of the children of a nation, (the greater part of whom were unbelievers) and of “servants born in the house, or bought with money,” to the baptism of the children of believers. In short, we do not think ourselves warranted in matters of positive institution, to found our practice on analogies, whether real or supposed; and still less on one so circuitous, dissonant, and uncertain as that in question. Our duty, we conceive, is, in such cases, to follow the precepts and examples of the dispensation under which we live.

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Sarah. The difference of these names is much the same as that of her husband, and corresponds with what had been promised to them both on this occasion. The former meant 7ni, princess, and was expressive of high honour in her own family; but the latter a princess, and denoted a more extensive honour, as it is here expressed, “a mother of nations.” This honour conferred on Sarai would correct an important error into which both she and her husband had fallen; imagining that all hope was at an end, of a child being born of her; and therefore, that if the promise were fulfilled, it must be in Ishmael. But not only must Abram become Abraham, “the father of many nations;” but Sarai Sarah, “the mother of nations;” and this not by her handmaid, as she had vainly imagined, but God would “give him a son also of her, and kings of people should be of her.”

Ver. 17, 18. The effect of this unexpected promise on Abraham was, that he “fell on his face and laughed.” The term does not here indicate lightness, as we commonly use it; but joy, mingled Mith wonder and astonishment. “Shall a child be born, (saith he) unto him that is a hundred years old? And Sarah, that is ninety years old, bear?” In another case,* it implied a

* Chap, xviii, 12, 13.

mixture of doubting; but not in this. Abraham believed God, and was overcome M’itli joyful surprise. — But a doubt immediately occurs, which strikes a damp upon his pleasure: ‘the promise of another son destroys all my expectations with respect to him mIio is already given! Perhaps he must die, to make room for the other; or if not, he may be another Cain, who went out from the presence of the Lord.’ To what drawbacks are our best enjoyments subject in this world; and in many cases, owing to our going before the Lord in our hopes and schemes of happiness! When his plan comes to be put in execution, it interferes with ours; and there can be no doubt, in such a case, which must give place. If Abraham had waited God’s time for the fulfilment of the promise, it would not have been accompanied with such an alloy: but having failed in this, after all his longing desires after it, it becomes in a manner unwelcome to him! What can he do or say in so delicate a situation? Grace would say. Accept the divine promise with thankfulness. But nature struggles: the bowels of the father are troubled for Ishmael. In this state of mind he presumes to offer up a petition to heaven: “Oh that Ishmael might live before thee!” Judging of the import of this petition by the answer, it Mould seem to mean, either that God would condescend to w ith-E e 21 draw his promise of another son, and let Ishmael be the person; or if that cannot be, that his life might be spared, and himself and his posterity be amongst the people of God, sharing the blessing, or being “heir with him’’* who should be born of Sarah. To live, and to live be/ore God, according to the usual acceptation of the phrase, could not, I think, mean less than one or other of these things. It was very lawful for him to desire the temporal and spiritual welfare of his son, and of his posterity after him, in subipission to the will of God: but in a case wherein natural affection appeared to clash with God’s revealed designs, he must have felt himself in a painful situation; and the recollection that the whole was owing to his own and Sarai’s unbelief, would add to his regret.

Ve? 19 — 2’^. As Abraham’s petition seemed to contain an implied w ish that it would please God to withdraw his promise of another son, the answer to it contains an implied, but peremptory denial, with a tacit reflexion on him for having taken Hagar to be his wife — “And God said, Sarah thy wife shall bear thee a son indeed.’’’ As if he should say, she is thy wife, and ought to have been thine only wife; and yerijy it shall be in a son born of her that

* See chap. xxi. 10.

the promise shall be fulfilled. It is also intimated to him, that thi should be no grief to him; but that he should call his name Isaac, that is, laughter, or gladness, on account of the joy which his birth should occasion. And as Abraham’s petition seemed to plead that ishmael and his posterity might at least be “heir v/ith’* Isaac, so as to be ranked amonyst God’s covenant people, this also by implication is denied him. “I will establish my covenant with him, for an everlasting covenant, and with his seed after him.” Ishmael, while he is in Abraham’s family, shall be considered as a branch of it, and as such be circumcised; but the covenant of peculiarity should not be established with him and his descendents, but with Isaac exclusively. As many, however, who were included in this covenant had no share in eternal life, so many who were excluded from it might notwithstanding escape eternal death. The door of mercy was always open to every one that believed. In every nation, and in every age, he that feared God, and wrought righteousness, was accepted of him.

But shall no part of this petition be granted? Yes. “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 .... but my covenant will I establish with Isaac, whom Sarah shall bear unto thee.” — And having said thus much, the very time of his birth is now particularly named: it shall be “at this set time in the next year.” Here ended the communications between the Lord and his servant Abraham.; and it appears that from this time he m as satisfied. We hear nothing more like an objection to the divine will, nor any wish to have things otherwise than they were. On the contrary, we find him immediately engaged in an implicit obedience to the command of circumcision. His conduct on this occasion furnishes a bright example to all succeeding ages, of the manner in which divine ordinances should be complied with.^ — There are three things in particular in the obedience of Abraham M-orthy of notice. — (1.) It was prompt. “In the self-same day that God had spoken unto him,” the command was put in execution. This was “making haste, and delaying not to keep his commandments.” To treat the divine precepts as matters of small importance, or to put oflr’ what is manifestly our duty to another time, is to trifle with supreme authority. So did not Abraham. — (2.) It was punctilious. The correspondence between the command of God, and the obedience of his servant, is minutely exact. The words of the former are, *’ Tlwu shalt keep my

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covenant, and thy seed after thee .... and he. that is horn in thy house, or bought with inoney of any stranger, waich is not of thy seed.” With this aofrees the account of the latter: “In the ielf-same day was Abraham circumcised, and Ishmael his son; and all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.” A riffid reg-ard to the revealed will of God, enters deeply into true religion: that spirit which dispenses with it, though it may pass under the specious name of liberality, is antichristian. — (3.) Lastly: It was yielded in old age, when many would have pleaded off from engaging in any thing new, or different from what they had before received: and when, as some think, it would be a further trial to his faith as to the fulfilment of the promise. “Ninety and nine years old was Abraham when he was circumcised.” It is one of the temptations of old age to be tenacious of what we have believed and practised from our youth; to shut our eyes and ears against every thing that may prove it to have been erroneous or defective, and to find excuses for being exempted from hard and dangerous duties. But Abraham to the last was ready to receive farther instruction, and to do as he was commanded, leaving consequences with God. This shews that the admonition to “walk before him, and be perfect,” had not been given him in vain.