GENESIS 17
There is a certain analogy between the order in which the truth is unfolded in these chapters and that in which it is set forth in the later typical books; that is, in connection with the deliverance of the children of Israel out of Egypt. There is the horror of great darkness which Abraham goes through (chapter 15), which refers to the bondage in Egypt. Following on that is Hagar (chapter 16), answering to the law given on Sinai. Then, the power of God (chapter 17). When the utter weakness of the flesh is learnt, the Spirit is available, and He is life in the believer, although the body is dead; with this the springing well and what follows correspond.
In chapter 15 Abraham is accounted righteous on the ground of faith. Then he goes through an experience which indicates the terrible consequences which birth after the flesh incurs. It is not Isaac that is in view, but the earthly seed, and the road by which they have to travel to the purpose of God is pointed out. Abraham typifies Christ here, as going through death so as to secure the promises to Israel: on this ground the covenant in regard to them is made. And they, in measure, will have to pass through a horror of great darkness in the latter days. In truth every believer has to go through death experimentally.
Chapter 16 is the believer endeavouring to bring about the purpose of God by natural means, instead of recognising the utter uselessness of the flesh. “The flesh profiteth nothing”. John 6:63. Many see what they should be for God and so attempt to work themselves up to this; hence there is an effort to improve the flesh. The result is a state of bondage in the soul. There is disappointment and despondency. Ishmael represents the product of this effort to make something out of the flesh; a troublesome visitor in the house.
[p. 287] But how happy for the believer when he abandons the struggle to accomplish something in the flesh Then he is prepared to recognise the Spirit; God’s power.
Chapter 17 introduces God’s power. “I am the Almighty God”. Genesis 17:1. Sarai had good motives in proposing what she did to Abram, but the desired end was not gained. Hagar is the first covenant, which gendereth to bondage. At ninety-nine Abram was as good as dead, so that nothing now can be expected after the flesh. It is at this point God appears to him as the Almighty. We get light as we are prepared for it. It is when we realise our utter weakness that we appreciate the Spirit. You are worse off after all your efforts than you were before, and then God says, “I am the Almighty God”. That gives great rest of soul. You reckon on God now, and not on yourself.
Therefore we are on new ground in chapter 17. God is known in almightiness, and so the flesh is abandoned; death is now accepted. Circumcision is the putting off of the body of the flesh in the death of Christ. God is now known in relationship with the believer, and here the believer’s name is changed. All depends on God’s power here; only in virtue of this could Abraham be the father of a multitude. The covenant here is most interesting. It has different features: “I will ... be a God unto thee, ... I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God”. Genesis 17:7,8. God engages Himself to all this. But on Abraham’s side there was to be circumcision, for it is in connection with the acceptance of the setting aside of the man alter the flesh in the death of Christ that all these things are enjoyed.
Ques God does not speak of relationship with Abraham before this?
[p. 288] Ans. God is in relationship with us in connection with Christ, not as in the flesh. On our side this is reached in Romans 8. Relationship with God is known by us by the Spirit; by the Spirit we cry, “Abba, Father”. And Abram gets a new name, so that he is on a new footing with God.
Ques According to what you were saying, a man might know justification, and still retain the flesh; but he cannot be in the enjoyment of relationship with God and retain the flesh?
Ans. No; relationship is enjoyed as circumcision is accepted. One may see that all is made right in the death of Christ as regards responsibility, and yet not feel at home, as it were, with God. It often takes a long time to discover what the flesh is. After the Red Sea Israel never sang till they were beyond the brazen serpent. Miriam represents a person who sees what God has done for him in the death and resurrection of Christ, but has not yet learnt what the flesh is. She sang in Exodus 15, but she dies. Her death is recorded in Numbers 20, and in the following chapter we have another song.
Abraham was to walk before God in the new light in which He had revealed Himself. We make progress by stages; and each stage involves that we are ready for more light. Here Abraham reaches ninety-nine, an age at which he is as good as dead, and he is prepared for light as to God’s power. The almightiness of God involves resurrection; it is in the light of this that circumcision is introduced. Circumcision took place on the eighth day, which points to resurrection. It is in the light of being risen with Christ that we abandon the flesh. Compare Joshua 5 and Colossians 2.
Ques The Lord says, “Your father Abraham rejoiced to see my day, and he saw it and was glad”, John 8:56. When did he see it?
Ans. When Isaac was weaned. That was Christ’s day typically in Abraham’s house. But we have not reached Isaac in this chapter. As to the anti-type, we have to go to Ephesians for Isaac, as accorded His full place. Colossians gives us Christ personally, but Ephesians sets Him forth in relation to all things.
In regard to the covenant made with Abraham, it points to the kind of men who are to possess and inhabit the earth. The covenant made with Noah had in view the preservation of the earth; here we have the race that is to possess and inhabit it. It is a race brought in by the power of God on the principle of life out of death.