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Adam Clarke Bible Commentary
The Lord appeared to Abram - See note on Gen 15:1. I am the Almighty God - אני אל שדי ani El shaddai, I am God all-sufficient; from שדה shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually. Walk before me - התהלך לפני hithhallech lephanai, set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience? Be thou perfect - והיה תמים vehyeh thamim, and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Mat 5:48 : Εσεσθε ὑμεις τελειοι, ὡσπερ ὁ Πατηρ ὑμων ὁ εν τοις ουρανοις τελειος εστι· Ye Shall Be perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect - to be perfect as our Father who is in heaven is perfect, to be filled with the fullness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, "You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience." If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera, "without wax;" and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be Sincere! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement.
John Gill Bible Commentary
And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai: the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God: and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" (c), as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace: walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12, and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews (d) fancy Abram became perfect, but was not till circumcised. (c) "Deus sufficiens", Cocceius; so Jarchi and Ainsworth. (d) Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11.
Matthew Henry Bible Commentary
Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed. (2.) That Abram and Sarai being so far stricken in age God's power, in this matter, might be the more magnified, and their faith the more tried. See Deu 32:36; Joh 11:6, Joh 11:15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa 54:1. II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah, some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant. III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, Gen 17:3. 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan 8:17; Dan 10:9, Dan 10:15; Rev 1:17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Pro 6:22. He talks with them by his Spirit, Joh 14:26. This honour have all his saints. (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool. IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, Gen 17:1. Observe here, 1. What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 28:3; Gen 43:14; Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from shôdeh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa 13:6, and Joe 1:15. Or, (2.) As a benefactor shin for 'ăsher who, and day sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Psa 16:5, Psa 16:6; Psa 73:25. 2. What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe, (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (Sa1 2:30), and to be entire for him, in all holy conversation. I know no religion but sincerity. (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him. (3.) A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.
Tyndale Open Study Notes
17:1-27 God now gave the family signs that the promises would be fulfilled. He changed Abram’s name to Abraham (17:1-8), instituted the rite of circumcision as the sign of the covenant (17:9-14, 23-27), and changed Sarai’s name to Sarah (17:15-22). 17:1 El-Shaddai: This name for God emphasizes his power (see also 28:3; 35:11; 43:14; 48:3; 49:25). • Serve me faithfully and live a blameless life: Being a blessing to the nations required obedience from Abram; his conduct would be guided by Almighty God.
Genesis 17:1
Abraham to Father Many Nations
1When Abram was ninety-nine years old, the LORD appeared to him and said, “I am God Almighty. Walk before Me and be blameless.2I will establish My covenant between Me and you, and I will multiply you exceedingly.”
- Scripture
- Sermons
- Commentary
Protection From Backslidding
By Keith Daniel6.3K1:17:16BacksliddingGEN 17:1ISA 41:8MAT 6:33JAS 2:23In this sermon, the speaker emphasizes the importance of walking with God and avoiding backsliding. He highlights three key actions that must be consciously and deliberately done to backslide. Firstly, one must start the day by immersing oneself in the word of God. Secondly, deep and unhurried prayer with God is essential to prevent backsliding. Lastly, the speaker shares a personal experience where he was led to preach from Isaiah 53, emphasizing the power and relevance of this scripture. The sermon encourages listeners to prioritize the Bible and prayer in order to maintain a strong relationship with God and avoid backsliding.
Attributes of God (Series 2): The Omnipotence of God
By A.W. Tozer5.1K48:35Attributes of GodGEN 17:1PSA 68:5MAT 6:9MAT 19:26LUK 1:37ROM 1:20REV 19:6In this sermon, the preacher discusses three propositions about God's power. The first proposition is that God has power, which is evident in the creation of the world. The preacher references biblical verses, such as David's statement and Paul's declaration, to support this proposition. The preacher then vividly describes God's act of creation, from forming the earth and its elements to bringing forth living creatures. The sermon emphasizes God's power and his intimate involvement in the creation of mankind.
God's Covenant With Man
By Leonard Ravenhill4.3K57:51CovenantGEN 17:1GEN 49:10ISA 54:7ISA 54:9MAT 21:9HEB 12:6In this sermon, the preacher discusses the events described in the book of Revelation, specifically focusing on the sounding of the trumpets. He describes the darkening of the sun, moon, and stars, as well as the opening of the bottomless pit by a fallen star. The preacher also mentions the release of four angels from the Euphrates River, who are prepared to kill a third of mankind. He then goes on to talk about the destruction caused by hail, fire, and blood, as well as the poisoning of the waters by a star called Wormwood. Throughout the sermon, the preacher emphasizes the importance of seeking righteousness and warns against the folly of modern man.
The Danger of a Compromised Life
By Greg Laurie2.9K1:01:23CompromiseGEN 17:1GEN 18:14EXO 6:2EXO 6:9EXO 7:10EXO 7:13JHN 15:15In this sermon titled "The Danger of a Compromised Life," Pastor Greg Laurie discusses the story of Moses and the Israelites in the book of Exodus. He highlights how the Israelites initially did not believe Moses because they were worn out and resentful due to their cruel bondage. Pastor Greg also mentions the various plagues that God sent upon Egypt to convince Pharaoh to release the Israelites, including the insect invasion. Despite facing numerous challenges and setbacks, Moses remained obedient to God's calling. The sermon emphasizes the importance of not compromising our faith and remaining steadfast in our obedience to God.
I Am Thy Strength and Shield - Part 1
By Leonard Ravenhill2.4K1:08:40Provision Of GodGEN 17:1GEN 18:1GEN 18:26GEN 19:1MAT 5:48In this sermon, the preacher describes a scene of immorality and sin in the world, with prostitutes and drug users. However, he emphasizes that these things do not move or concern us as believers. He then references the story of Abraham and how God promised him the land and title deed, highlighting that God's promises are secure and cannot be taken away. The preacher also quotes a friend who expressed concern about the things he hadn't done for God, rather than the things he had done. The sermon concludes with a call to action, urging listeners not to plead ignorance or laziness, but to have compassion and concern for others, even if they are our own relatives.
Adoption (Rora 2003)
By Ron Bailey2.3K59:04AdoptionGEN 17:1MAT 6:33GAL 3:9HEB 4:12In this sermon, the speaker discusses the concept of the double portion as a way to identify the supreme heir in ancient times. He explains that in Old Testament times, the inheritance of a father would be divided among his sons, with the eldest receiving a double portion. The speaker shares a personal example of having three sons and how the inheritance would have been divided. He then transitions to discussing the preaching of the word of God and shares a humorous anecdote about a preacher trying to keep his audience awake. The sermon concludes with a reference to the letter to the Galatians, where Paul discusses the purpose of the law and its role in relation to the promise made to the seed.
Effects of Seeing Jesus as King
By David Smithers1.9K50:53KingshipGEN 17:1In this sermon, the speaker emphasizes the importance of seeking a deeper revelation of God and finding one's purpose in life. They highlight the idea that if we are faithful with the small things God gives us, He will entrust us with more. The speaker also emphasizes the need to surrender to God and follow His instructions, using the example of Joshua in the Bible. They remind the audience that as believers, we are enlisted in a spiritual battle and should not be entangled with worldly affairs. The sermon concludes with the message of repentance and the invitation to enter God's kingdom by humbling ourselves and admitting our weaknesses.
K-529 Circumcision as Separation
By Art Katz1.4K57:44CircumcisionGEN 17:1GEN 17:6DEU 30:2DEU 30:61KI 19:12MAT 6:33In this sermon, the preacher emphasizes the importance of worshiping the living God. He highlights that no religion or human effort can substitute for a genuine relationship with God. The preacher shares his personal testimony of how he was once an atheist but was led to believe in God through a powerful experience in Jerusalem. He also references a biblical passage in which God confounded the enemies of his people when they worshiped and praised him. The sermon concludes with the preacher emphasizing the transformative power of worship and the need for a genuine heart connection with God.
Person of the Covenant
By Bill Stafford1.2K40:53CovenantGEN 3:15GEN 15:8GEN 15:18GEN 17:1MAT 6:33In this sermon, the preacher emphasizes the importance of understanding God as a covenant-keeping God. He explains that God's covenant with His people is unconditional and based on His faithfulness. The preacher also highlights the consequences of not keeping the covenant, which leads to darkness, sin, compromise, and worldliness. He expresses his concern for the salvation of others and emphasizes the need for a God-centered message that focuses on what God can do rather than what man can gain.
Judging, Being Judged, and the Marks of a Spiritual Minister
By Hans R. Waldvogel1.2K28:59JudgingGEN 17:1PSA 121:4LUK 19:131CO 3:101CO 4:51CO 9:16HEB 4:12In this sermon, the preacher discusses the apostle Paul and his readiness for anything. He emphasizes the importance of being ready for God's calling and being dedicated to doing His will. The preacher also highlights the need for Christians to refrain from judging others and instead focus on praying for a ministry that is unflinchingly committed to God. Additionally, the preacher warns against false apostles and the dangers of criticism, urging believers to be cautious and remain faithful to the foundation laid by wise builders like Paul.
Attributes of God - Omniscience, Omnipresence and Omnipotence
By William MacDonald1.1K37:06Attributes of GodGEN 17:1GEN 18:14EXO 34:23JOB 42:2PSA 139:16MAT 19:26LUK 1:37EPH 2:7In this sermon, the speaker emphasizes that we are defenseless and surrounded by enemies, such as the Hittites, Hivites, Amorites, Canaanites, and Philistines. However, God promises to cast out these nations and enlarge our borders if we obey Him. The speaker highlights that God's power is evident in creation and in sustaining the universe. He shares a conversation with a scientist who couldn't explain what holds matter together, emphasizing the limitations of human knowledge. The sermon concludes by reminding listeners that man cannot successfully fight against God, and the speaker reflects on his own past struggle with being ashamed of Jesus.
The God of Moses
By Robert Constable82936:32MosesGEN 12:1GEN 15:5GEN 17:1EXO 3:2EXO 6:1EXO 19:9In this sermon, the speaker discusses how God brought the people of Israel to a specific place so that He could reveal Himself to them. The speaker emphasizes that God wants to be known and wants people to trust Him. The speaker references Exodus 7:4-5, where God states that He will bring the children of Israel out of Egypt through great judgments so that the Egyptians will know that He is the Lord. The speaker concludes by highlighting the importance of believers revealing God in their lives to others, as it can lead them to trust and know Him.
The Beauty of Holiness
By Richard Owen Roberts7971:06:09GEN 17:1ISA 46:11This sermon emphasizes the foundational truth that believers are chosen by God to be holy and blameless, highlighting the power of faith in daily living a life of holiness. It explores the concept of justification by faith and sanctification through Christ's finished work on the cross, encouraging believers to walk in the wisdom and power provided by Christ. The sermon concludes with a call to share personal testimonies of God's work and teachings in one's life during a communion testimony service.
Walking With God - Enoch
By Doc Greenway67229:48EnochGEN 5:24GEN 17:1MAT 6:33EPH 4:1EPH 5:2In this sermon, the preacher shares a story about a little boy who prays loudly for a bike, unaware that his grandfather is sleeping nearby. The preacher then emphasizes the importance of walking worthily in the Christian life, referencing Ephesians 4:1. He explains that walking worthily involves aligning our lives with God's will and priorities. The preacher also discusses the different positions in walking with God, including walking behind God as a faithful servant and walking before God as a trusting child. He concludes by emphasizing the importance of walking lovingly, as Christ loved us and sacrificed Himself for us.
God's Unlimited Resources for the Believer's Holiness
By Tim Conway57905:26GEN 17:12CO 12:7EPH 5:27HEB 12:111JN 2:1This sermon emphasizes the call to pursue perfection and holiness as believers, rejecting a defeated mindset and excuses for sin. It highlights the need to put away sin and anything that hinders spiritual growth, striving to imitate Christ and love one another. The message encourages believers to rely on God's abundant resources to help them walk in righteousness and pursue holiness, even in the face of difficulties and trials.
The Life of Abraham - Part 6
By W.F. Anderson35500:00GEN 17:1MAT 16:18ACT 9:1In this sermon, the speaker discusses the importance of personal relationships and the depersonalization of society. He emphasizes the significance of having a name rather than just a number, as God identifies his followers with a name. The speaker also highlights the contrast between God's personal covenant with Abraham and the impersonal nature of society. He urges listeners to embrace their personal relationship with God and resist the dehumanizing effects of modern society.
The Covenant 2 - Moses
By G.W. North1181:39:27God's FaithfulnessCovenantGEN 15:1GEN 17:1G.W. North emphasizes the significance of the Covenant in his sermon, particularly focusing on God's relationship with Moses and the Israelites. He illustrates how God initiated the Covenant with Abraham, demonstrating His love and grace by approaching humanity unasked. North explains the importance of obedience to God's will, as seen in the lives of the Israelites, and how the law was given to guide them in their covenant relationship. He highlights that despite their failures and murmurs, God's faithfulness remains, and He desires a personal relationship with His people, ultimately leading to the New Covenant through Jesus Christ.
"Impossible With Man, Possible With God "
By Andrew Murray2Divine OmnipotenceAbsolute SurrenderGEN 17:1MAT 19:26LUK 1:37LUK 18:27JHN 15:5ROM 7:181CO 2:3EPH 3:16EPH 3:20PHP 2:13Andrew Murray emphasizes the profound truth that while salvation and living a holy life are impossible for man, they are entirely possible with God, as stated in Luke 18:27. He illustrates the journey of a believer from self-reliance and despair to recognizing their utter helplessness and the necessity of divine power to achieve a victorious Christian life. Murray encourages believers to embrace absolute surrender to God, acknowledging that it is through God's omnipotence that they can overcome sin and live in holiness. He calls on Christians to trust in God's ability to work in them, transforming their lives and enabling them to fulfill His will. Ultimately, the sermon is a reminder that with God, all things are possible, and believers should rely on His strength rather than their own.
The Forgiveness of Sins
By Andrew Murray1GEN 17:1JOB 1:1LUK 1:5EPH 4:1PHP 3:61TH 3:131TI 4:7HEB 8:71JN 3:1The preacher delves into the meaning of 'Blameless' (amemptos) in the Bible, emphasizing the concept of being irreproachable and faultless before God and man. This term is used to describe individuals who live lives of purity and righteousness, free from legitimate accusations. The desire is for believers to stand blameless before the Lord, both externally and internally, when He returns to judge. Examples like Zacharias, Job, and Abram illustrate what it means to be blameless in the sight of God.
Of the Omnipotence of God.
By John Gill0Omnipotence of GodTrust in God's PowerGEN 17:1PSA 62:11MAT 28:18LUK 1:37JHN 5:28ROM 1:20EPH 3:20PHP 3:211PE 1:5REV 1:8John Gill emphasizes the omnipotence of God, asserting that His power is inherent to His nature and essential for His divine attributes. He explains that God's omnipotence is evident in creation, providence, redemption, and the perseverance of believers, highlighting that nothing is impossible for God. Gill argues that God's power is absolute and unbounded, and that it is crucial for the fulfillment of His promises and the execution of His will. He also notes that while God cannot act contrary to His nature, this does not limit His omnipotence but rather affirms it. Ultimately, Gill's sermon serves to inspire awe and trust in God's limitless power.
The Christian in Complete Armour - Part 1
By William Gurnall0GEN 17:1DEU 1:31PSA 139:23ISA 8:12MRK 9:24JHN 14:1ROM 5:62CO 1:9EPH 6:101PE 1:5William Gurnall preaches about the importance of strengthening one's faith in the almighty power of God. He emphasizes the need for Christians to rely on God's strength in times of trials and temptations, as God's power is engaged for their defense and help. Gurnall highlights the near relation God has with his saints, his deep love for them, and the covenant he has made with them, ensuring that his almighty power is always available to protect and support them.
The Beauty of Holiness Is the Beauty of Perfection
By George Ridout0GEN 17:1PSA 37:37MAT 5:48EPH 4:11COL 1:28HEB 6:1HEB 13:201PE 5:101JN 4:17George Ridout preaches on the pursuit of Christian perfection, emphasizing the importance of desiring and aiming for holiness in all aspects of life. He highlights that true religion involves a constant yearning for a higher and better life in the light of God, as seen in passages like Genesis 17:1, Matthew 5:48, and 1 John 4:17. The sermon delves into the concept of Christian Perfection, focusing on the maturity of graces in the Christian character and the sincere love of piety that excludes every habit of sin. It stresses that perfection is about being correspondent to God's provisions and terms, fulfilling the purpose for which each individual was created.
The Divine Names and Titles
By E.W. Bullinger0GEN 17:1GEN 21:33EXO 15:26DEU 32:15PSA 23:1PSA 47:2PSA 57:2LUK 1:352CO 6:18E.W. Bullinger delves into the significance of various names of God in the Bible, highlighting the different aspects of His character and relationship with His people. Elohim, mentioned 2,700 times, represents God as the Creator and His connection with mankind as His creatures. Jehovah, denoting the Eternal and Immutable One, signifies God in covenant relationship with His creation, especially with Israel and those redeemed in Christ. The sermon explores the profound meanings behind the names Jehovah, Jah, El, Eloah, Elyon, Shaddai, and Adon, shedding light on God's attributes and roles in the lives of believers.
The Inspired Moment and the Inspired Walk
By Richard E. Bieber0GEN 15:1GEN 17:1GEN 18:1GEN 18:9MAT 28:16GAL 2:20Richard E. Bieber preaches on the inspired moments in Abraham's life when God spoke to him, emphasizing the importance of recognizing these moments as gifts from God and welcoming them. He highlights how Abraham's faith in God during ordinary days transformed them into days of faith, urging listeners to bring the glory of inspired moments into their daily walk. Drawing parallels to Abraham's walk of faith, he encourages living a blameless life in God's presence, trusting Him in every aspect of life, just as Abraham did.
Steadfastness of Character
By Duncan Campbell0Christian CharacterSteadfastnessGEN 17:1PSA 139:23PRO 24:21MAT 5:48LUK 9:23JHN 16:8ROM 14:7PHP 2:151TH 5:21HEB 13:9Duncan Campbell emphasizes the importance of steadfastness of character in the Christian life, urging believers to resist the temptation of change and to hold fast to their convictions. He references Proverbs 24:21 and highlights the need for Christians to be blameless and harmless, as stated in Philippians 2:15, while also calling for a sacrificial commitment to follow Christ. Campbell warns against the superficiality of contemporary evangelism and the dangers of conforming to worldly standards, advocating for a life that reflects the authority and anointing of God. He encourages believers to seek a deeper relationship with God, which empowers them to live out their faith authentically and impactfully. Ultimately, he calls for a return to a sense of urgency and the fear of God in the pursuit of holiness and effective witness.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The Lord appeared to Abram - See note on Gen 15:1. I am the Almighty God - אני אל שדי ani El shaddai, I am God all-sufficient; from שדה shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually. Walk before me - התהלך לפני hithhallech lephanai, set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience? Be thou perfect - והיה תמים vehyeh thamim, and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Mat 5:48 : Εσεσθε ὑμεις τελειοι, ὡσπερ ὁ Πατηρ ὑμων ὁ εν τοις ουρανοις τελειος εστι· Ye Shall Be perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect - to be perfect as our Father who is in heaven is perfect, to be filled with the fullness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, "You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience." If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera, "without wax;" and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be Sincere! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement.
John Gill Bible Commentary
And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai: the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God: and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" (c), as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace: walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12, and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews (d) fancy Abram became perfect, but was not till circumcised. (c) "Deus sufficiens", Cocceius; so Jarchi and Ainsworth. (d) Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11.
Matthew Henry Bible Commentary
Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed. (2.) That Abram and Sarai being so far stricken in age God's power, in this matter, might be the more magnified, and their faith the more tried. See Deu 32:36; Joh 11:6, Joh 11:15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa 54:1. II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah, some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant. III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, Gen 17:3. 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan 8:17; Dan 10:9, Dan 10:15; Rev 1:17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Pro 6:22. He talks with them by his Spirit, Joh 14:26. This honour have all his saints. (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool. IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, Gen 17:1. Observe here, 1. What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 28:3; Gen 43:14; Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from shôdeh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa 13:6, and Joe 1:15. Or, (2.) As a benefactor shin for 'ăsher who, and day sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Psa 16:5, Psa 16:6; Psa 73:25. 2. What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe, (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (Sa1 2:30), and to be entire for him, in all holy conversation. I know no religion but sincerity. (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him. (3.) A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.
Tyndale Open Study Notes
17:1-27 God now gave the family signs that the promises would be fulfilled. He changed Abram’s name to Abraham (17:1-8), instituted the rite of circumcision as the sign of the covenant (17:9-14, 23-27), and changed Sarai’s name to Sarah (17:15-22). 17:1 El-Shaddai: This name for God emphasizes his power (see also 28:3; 35:11; 43:14; 48:3; 49:25). • Serve me faithfully and live a blameless life: Being a blessing to the nations required obedience from Abram; his conduct would be guided by Almighty God.