The Covenant of circumcision.
God renewing his promises to Abram, 5. changeth his name, 10. and commandeth Circuncision. 15. changeth also his wiues name, promiseth a sonne of her. 20. Likewise that Ismael shal prosper. 23. and the same day Abraham circuncised himselfe, and Ismael, and al the men of his house.
1And after he began to be ninety and nine years old, the Lord appeared to him: and said unto him: I am the Almighty God: walk before me, and be perfect.Ma quando egli era entrato nel nonagesimo nono anno, gli apparve il Signore, e gli disse: Io il Dio onnipotente: cammina alla presenza mia, e sii perfetto.ANd after that he beganne to be nyntie and nyne yeares old, our Lord appeared vnto him: and said vnto him: I am the God almightie: walke before me, and be perfect.Postquam vero nonaginta et novem annorum esse cœperat, apparuit ei Dominus, dixitque ad eum: Ego Deus omnipotens: ambula coram me, et esto perfectus. 2And I will make my covenant between me and thee: and I will multiply thee exceedingly.E io fermerò la mia alleanza tra me, e te, e ti moltiplicherò grandemente oltre modo.And I wil make my couenant betwen me and thee: and I wil multiplie thee exceadingly.Ponamque fœdus meum inter me et te, et multiplicabo te vehementer nimis. 3Abram fell flat on his face.Si gettò Abramo boccone per terra.Abram fel flat on his face.Cecidit Abram pronus in faciem. 4And God said to him: I am, and my covenant is with thee, and thou shalt be a father of many nations.E dissegli Dio: Io sono, e il patto mio (sarà) con te, e sarai padre di molte genti.And God said to him: I am, and my couenant is with thee, & thou shalt be a father of manie nations.Dixitque ei Deus: Ego sum, et pactum meum tecum, erisque pater multarum gentium. 5Neither shall thy name be called any more Abram: but thou shalt be called Abraham: because I have made thee a father of many nations.E non sarai più chiamato col nome di Abramo; ma sarai detto Abrahamo: perocché io ti ho destinato padre di molte genti.Neyther shal thy name be called any more Abram: but thou shalt be called Abraham: because a father of many nations I haue made thee.Nec ultra vocabitur nomen tuum Abram, sed appellaberis Abraham: quia patrem multarum gentium constitui te. 6And I will make thee increase exceedingly, and I will make nations of thee, and kings shall come out of thee.E ti farò crescere formisura, e ti farò padre di popoli, e da te usciranno de' regi.And I wil make thee encrease excedingly, and I wil make thee into nations, and kinges shal come forth of thee.Faciamque te crescere vehementissime, et ponam te in gentibus, regesque ex te egredientur. 7And I will establish my covenant between me and thee, and between thy seed after thee in their generations, by a perpetual covenant: to be a God to thee, and to thy seed after thee.E io fermerò il mio patto fra me, e te: e col seme tuo dopo di te nelle tue generazioni con sempiterna alleanza: ond'io sia Dio tuo, e del seme tuo dopo di te.And I wil establish my couenant betwen me and thee, and betwen thy seede after thee in their generations by a perpetual couenant: to be thy God, and thy sedes after thee.Et statuam pactum meum inter me et te, et inter semen tuum post te in generationibus suis, fœdere sempiterno: ut sim Deus tuus, et seminis tui post te.
8And I will give to thee, and to thy seed, the land of thy sojournment, all the land of Chanaan, for a perpetual possession, and I will be their God.E darò a te, e al seme tuo la terra, dove tu sei pellegrino, tutta la terra di Chanaan in eterno dominio, e io sarò lor Dio.And I wil geue to thee, and to thy seed the land of thy peregrination, al the land of Chanaan for a perpetual possession, and I wil be their God.Daboque tibi et semini tuo terram peregrinationis tuæ, omnem terram Chanaan in possessionem æternam, eroque Deus eorum. 9Again God said to Abraham: And thou therefore shalt keep my covenant, and thy seed after thee in their generations.E di nuovo disse Dio ad Abramo: Tu adunque osserverai il mio patto, e dopo di te il tuo seme nelle sue generazioni.Againe God said to Abraham: And thou therfore shalt keepe my couenant, and thy seed after thee in their generations.Dixit iterum Deus ad Abraham: Et tu ergo custodies pactum meum, et semen tuum post te in generationibus suis. 10This is my covenant which you shall observe between me and you, and thy seed after thee: All the male-kind of you shall be circumcised.Questo è il mio patto, che osserverete tra me e voi; tu, e il seme tuo dopo di te: tutti i vostri maschi saran circoncisi.This is my couenant which you shal obserue betwen me and you, and thy seede after thee: Al the malekind of you shal be circumcised:Hoc est pactum meum quod observabitis inter me et vos, et semen tuum post te: circumcidetur ex vobis omne masculinum: 11And you shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you.E voi circonciderete la vostra carne in segno dell'alleanza tra me e voi.and you shal circumcise the flesh of your prepuce, that it may be for a signe of the couenant betwen me and you.et circumcidetis carnem præputii vestri, ut sit in signum fœderis inter me et vos. 12An infant of eight days old shall be circumcised among you, every manchild in your generations: he that is born in the house, as well as the bought servant, shall be circumcised, and whosoever is not of your stock:Tutti i bambini maschi di otto giorni saranno circoncisi tra di voi da una generazione all'altra: il servo, o sia nato, o l'abbiate comperato da qualunque uomo non della vostra stirpe, sarà circonciso.An infant of eight daies shalbe circumcised among you, al malekind in your generations: aswel the homebred shal be circumcised, as the bought seruant of whosoeuer he is, not of your stocke:Infans octo dierum circumcidetur in vobis, omne masculinum in generationibus vestris: tam vernaculus, quam emptitius circumcidetur, et quicumque non fuerit de stirpe vestra:
13And my covenant shall be in your flesh for a perpetual covenant.E questo segno del mio patto sarà nella vostra carne per eterna alleanza.and my couenant shal be in your flesh for a perpetual couenant.eritque pactum meum in carne vestra in fœdus æternum. 14The male whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he hath broken my covenant.Se un maschio non sarà stato circonciso, una tal anima sarà recisa dal ceto del popol suo: perocché ha violato il mio patto.The male, whose flesh of his prepuce shal not be circumcised, that soule shalbe destroied out of his people: because he hath broken my couenant.Masculus, cujus præputii caro circumcisa non fuerit, delebitur anima illa de populo suo: quia pactum meum irritum fecit. 15God said also to Abraham: Sarai thy wife thou shalt not call Sarai, but Sara.E Dio disse ancora ad Abramo: Non chiamerai più la tua moglie col nome di Sarai, ma sì di Sara.God said also to Abraham: Sarai thy wife thou shalt not cal Sarai, but Sara.Dixit quoque Deus ad Abraham: Sarai uxorem tuam non vocabis Sarai, sed Saram. 16And I will bless her, and of her I will give thee a son, whom I will bless, and he shall become nations, and kings of people shall spring from him.E io la benedirò, e di lei darò a te un figliuolo, a cui io darò benedizione: ed ei sarà capo di nazioni, e da lui usciranno regi di popoli.And I wil blesse her, and of her I wil giue thee a sonne, whom I wil blesse, and he shalbe into nations, and kings of peoples shal spring of him.Et benedicam ei, et ex illa dabo tibi filium cui benedicturus sum: eritque in nationes, et reges populorum orientur ex eo. 17Abraham fell upon his face, and laughed, saying in his heart: Shall a son, thinkest thou, be born to him that is a hundred years old? and shall Sara that is ninety years old bring forth?Abramo si gettò boccone per terra, e rise, dicendo in cuor suo: Possibile, che nasca un figliuolo a un uomo di cento anni? e che Sara partorisca a novanta?Abraham fel vpon his face, & laughed, saying in his hart: Shal trowest thou to him that is an hundred yeare old a sonne be borne? and Sara that is nyntie yeares old shal she beare?Cecidit Abraham in faciem suam, et risit, dicens in corde suo: Putasne centenario nascetur filius ? et Sara nonagenaria pariet ? 18And he said to God: O that Ismael may live before thee.E disse a lui: Di grazia, viva Ismaele dinanzi a te.And he said to God: I would that Ismael may liue before thee.Dixitque ad Deum: Utinam Ismaël vivat coram te.
19And God said to Abraham: Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish my covenant with him for a perpetual covenant, and with his seed after him.E disse Dio ad Abramo: Sara tua moglie ti partorirà un figliuolo, e gli porrai nome Isaac; e fermerò con lui il mio patto per un'alleanza sempiterna, e col seme di lui dopo di esso.And God said to Abraham: Sara thy wife shal beare thee a sonne, and thou shalt cal his name Isaac, and I wil establish my couenant to him for a perpetual couenant, and to his seed after him.Et ait Deus ad Abraham: Sara uxor tua pariet tibi filium, vocabisque nomen ejus Isaac, et constituam pactum meum illi in fœdus sempiternum, et semini ejus post eum. 20And as for Ismael I have also heard thee. Behold, I will bless him, and increase, and multiply him exceedingly: he shall beget twelve chiefs, and I will make him a great nation.Ti ho anche esaudito riguardo a Ismaele, e lo amplificherò, e moltiplicherò grandemente: ei genererà dodici condottieri, e farollo crescere in una nazione grande.Concerning Ismael also I haue heard thee. behold, I wil blesse him, and encrease, and multiplie him exceadingly: twelue dukes shal he beget, and I wil make him into a great nation.Super Ismaël quoque exaudivi te: ecce, benedicam ei, et augebo, et multiplicabo eum valde: duodecim duces generabit, et faciam illum in gentem magnam. 21But my covenant I will establish with Isaac, whom Sara shall bring forth to thee at this time in the next year.Ma il mio patto lo stabilirò con Isacco, cui partorirà a te Sara in questo tempo l'anno vegnente.But my couenant I wil establish with Isaac, whom Sara shal bring forth to thee at this time an other yeare.Pactum vero meum statuam ad Isaac, quem pariet tibi Sara tempore isto in anno altero. 22And when he had left off speaking with him, God went up from Abraham.E finito che ebbe di parlare con lui, si tolse Dio dalla vista di Abramo.And when he had leaft of speaking with him, God ascended from Abraham.Cumque finitus esset sermo loquentis cum eo, ascendit Deus ab Abraham. 23And Abraham took Ismael his son, and all that were born in his house: and all whom he had bought, every male among the men of his house: and he circumcised the flesh of their foreskin forthwith the very same day, as God had commanded him.Abramo adunque prese Ismaele suo figliuolo, e tutti i servi nati nella sua casa: e tutti quelli che avea comperati, tutti quanti i maschi di sua casa, e li circoncise immediatamente lo stesso giorno, conforme Dio gli avea ordinato.And Abraham tooke Ismael his sonne, and al the homebred of his house: and al whom he had bought, al the males of al the men of his house: and he circumcised the flesh of their prepuce forth with the very same day, as God had commanded him.Tulit autem Abraham Ismaël filium suum, et omnes vernaculos domus suæ, universosque quos emerat, cunctos mares ex omnibus viris domus suæ: et circumcidit carnem præputii eorum statim in ipsa die, sicut præceperat ei Deus.
24Abraham was ninety and nine years old, when he circumcised the flesh of his foreskin.Abramo avea novantanove anni, quando si circoncise.Abraham was nyntie and nyne yeares old, when he circumcised the flesh of his prepuce.Abraham nonaginta et novem erat annorum quando circumcidit carnem præputii sui. 25And Ismael his son was full thirteen years old at the time of his circumcision.E il figliuolo Ismaele avea compito tredici anni al tempo della sua circoncisione.And Ismael his sonne was ful thirtene yeares old at the time of his circumcision.Et Ismaël filius tredecim annos impleverat tempore circumcisionis suæ. 26The self-same day was Abraham circumcised and Ismael his son.Nello stesso giorno fu circonciso Abramo, e Ismaele suo figliuolo.The selfsame day was Abraham circumcised and Ismael his sonne.Eadem die circumcisus est Abraham et Ismaël filius ejus: 27And all the men of his house, as well they that were born in his house, as the bought servants and strangers, were circumcised with him.E tutti gli uomini di quella casa, tanto quei che in essa eran nati, come quei che erano stati comperati, e gli stranieri furono circoncisi ad un tempo.And al the men of his house, as wel the home bred as the bought seruantes and strangers were circumcised togeather.et omnes viri domus illius, tam vernaculi, quam emptitii et alienigenæ pariter circumcisi sunt.
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Du Hamel
I am unchangeable, and faithful to my promises, the only God. (Du Hamel)
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Challoner
Abraham. Abram, in the Hebrew, signifies a high father; but Abraham, the father of the multitude: Sarai signifies my Lady, but Sara absolutely Lady. (Challoner)
Calmet
God thus receives them as it were into his own family. (Calmet)
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Perpetual; that shall last as long as they remain obedient. (Menochius) (Ver. 9.)
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You shall, either by yourselves, or by the ministry of others, with respect to infants. That part of the body was chosen, because the effects of sin first appeared there; and because a part of the Hebrews' creed was, that Christ should be born of the family of Abraham.
Tirinus
A sign that Abraham had agreed to the covenant with God, and to be a memorial of his faith and justice, Romans 4:2; to distinguish also the faithful from infidels; to purge away original sin in male children, eight days old; and to be a figure of baptism. (Menochius) (Tirinus)
Calmet
God always appoints some sign of his covenants, as Jesus Christ instituted the holy sacrament of his body and blood, under exterior appearances, to assure us of his new alliance with Christians. (Calmet)
Calmet
The sacraments of the old law caused grace, only by means of faith in the Redeemer, of which they were signs. (St. Augustine, de Nupt. 2:chap. ult.[last Genesis]) In this sense, the holy fathers assert, that circumcision remitted original sin to those who could receive it; though some think, it was only a bare sign or distinctive mark of the Jews. (Calmet)
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Menochius
Days, when he will be able to bear the pain without danger. This might be deferred for a just reason, as it was in the desert, Josue 5:6. In this case people might be saved, as younger children and all females might, by the application of the remedies used in the law of nature, sacrifice, the faith of parents, etc. (Menochius)
Calmet
Of your stock, and, being arrived at years of discretion, is desirous of enjoying your privileges. Some think, that slaves had no choice left; but servants, and people who had a mind to live in the country, were not bound to submit to this rite against their will. It is even more probable, that none were under this obligation, except Abraham and his posterity by Isaac. His other children adopted it in part, but not with the exactitude of the Jews. (Calmet)
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Calmet
Circumcised. Septuagint adds, "on the eighth day," with the Samaritan and many Latin copies. (Calmet)
Worthington
Destroyed, etc. lose the privileges of the Hebrews, or be put to death, when he grows up and does not supply this defect. St. Augustine reading on the eighth day, concluded that as a child of that age, could not, with reason, be put to death for an offense, in which he could have no share, the destruction here threatened is that of the soul, for transgressing, in Adam, the original covenant, and dying in that state unclean, must be excluded from heaven, as people are now who die unbaptized. This difficult passage may, however, be explained as if the threat regarded the negligent parents. "He who shall not circumcise...shall be destroyed." Syriac, or, as the Hebrew may be rendered, "the male that doth not," etc.; in which case, he becomes guilty of a transgression, when he is arrived at the years sufficient to understand his duty, and does not fulfil it. (Worthington)
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Menochius
Sara, princess of all the nations of the faithful, not simply of one family. (Menochius)
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Bless, and enable her to have a son, who shall also have many children.
Calmet
Whom. This is referred to Sara, in Hebrew and Chaldean; but to Isaac, in the Syriac. The blessing, at any rate, reverts to the mother; who was a figure of the blessed Virgin Mary, and of the Church; both persecuted with their children; both, in the end, triumphant. (Galatians 4:23.) (Calmet)
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Laughed for joy and admiration at such unexpected news. "He rejoiced," says the Chaldean, the faith of Abraham is never called into question. (Romans 4:19.)
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Menochius
Before thee, under thy protection, and in a virtuous manner. (Menochius)
Haydock
He seems to be satisfied, though God should not bless him with any more children, provided this one may live worthy of God. (Haydock)
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Isaac, "laughter," alluding to the exultation of Abraham, more than to the laughter of Sara, which deserved some reprehension, Genesis 21:6.
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Calmet
Nation of Arabs, who are still divided into twelve tribes. See Genesis 25:13. (Calmet)
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Haydock
His house. All were kept in such good order by their master, that none was found unwilling to submit, if indeed it was left to their choice. (Haydock)
Menochius
Abraham loses no time in complying with God's commands. (Menochius)
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Calmet
Full thirteen, or beginning his fourteenth year, at which age the Arabs and Mahometans still generally circumcise; but without any order from God. (Calmet)
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He is perfect in this life, that sincerly & diligently tendeth towards perfection of the next life. And this God here commanded to Abraham, & Christ to al Christians. Math. 5. S. Aug. li. de perfect. cont. Caelest. See Gen. 6. v. 9
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5. Manie nations] Abram signifying Hiegh or Noble father, changed into Changing of names is mystical. S. Aug. li. 16 c. 28 & 39. ciuit. S. Hierom. Tradit. Hebraicis. Abraham, which signifieth Father of manie (nations) and Sarai signifying My Princes, changed into Sara, which absolutly signifieth Princesse, importe great Mysteries intended by God. For by this changing of names was declared and confirmed, that Abraham by the issue that he should haue of Sara, should be the father of manie nations, which S. Paul expresly applieth to his spiritual children. those especially that should beleue in Christ, of the Gentiles prefigured by Isaac borne of the freevvoman, by the promise, as the Iewes were prefigured Gal. 4. Isa. 54. by Ismael borne of the bondvvoman according to the flesh, concluding with the Abraham natural father of foure nations: spiritual father of al that do beleue in Christ. Rom. 4, 11. The Church of Christ euer consisteth of many nations. prophet Esai, that Manie are the children of the desolate, that before vvas barren. For albeit Abraham was natural father of foure nations, The Ismaelites, Madianites, Idumeans, and the Israelites, yet he was spiritual father of manie more, to wit, of al nations that beleue in Christ from his owne time to the •d of the world, of which some are Iewes, but the greatest part Gentiles. as the same Apostle sheweth. Rom. 4. Gal. 4. Ephes. 3. Collos. 1. and in other places. wherby is clere, that the Church of Christ doth alwayes consist of manie nations, not as Donatistes and Protestants absurdly say, sometimes of few inuisible or vnknowen persons, for so Abraham should sometimes be father of few or no nations, which derogateth either from Gods omnipotencie if he could not, or from his fidelitie if he should not maintaine his promise, made to Abraham for euer.
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10. shal be circumscised] The Sacrament of Circumcision here first instituted, Circumcision a figure of Baptisme. about 400. yeares before the Law of Moyses, is a perfect figure of Baptisme, resembling it in foure things. First by both these Sacraments the faithful are distinguished from infidels. Secondly proffession of faith is made in them both, either by those that receiue the same, if they be of discretion, or by others for them, if they be infants. Thirdly by both these Sacraments entrance is made into the Church, and to the participation of other Sacraments and spiritual rites. Fourrhly both these Sacraments induce subiection to the iurisdiction, and lawes of the Church. But Baptisme doth farie excel Circumcision Baptisme excelleth Circumcision. in that it is more easie, or lesse painful, more vniuersal, for it pertaineth to al nations, and both sexes; and especially in vertue and efficacie, for Baptisme as an instrumental cause remitteth sinne and iustifieth, Circumcision was only a signe that grace was geuen, & sinne remitted. Againe Baptisme imprinteth a character in the soule, the other leaueth a marck only in the flesh. Finally Baptisme openeth the gate of heauen, in vertue of Christs passion now past, which circumcision could not before Christ suffered death. Of which both resemblance and difference S. Augustin treateth in manie places, especially li. 3. de doct. christ c. 9. Epist. 118. and Ianuarium. li: 19. c. 13. cont. Faust & in Psal. 73. where he also maketh like comparison betwen other Sacraments of the old and new Testament.
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Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world. Ser. de circum. apud S. Cyprian.
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14. Shal be destroyed] Here occurre two difficulties about the true sense of Two difficulties. this hard place. First whether this punishment belonged to them only, by whose fault circumcision was omitted; or to infants also that should be circumcised and were not. Secondly whether temporal punishment, or eternal. was here threatned sor transgression of this precept. Touching the first doubt, it semeth probable, that this punishment pertained only to those, by whose To whom the punishment pertained whē circumcision was omitted. negligence themselues, or others of their charge, were not circumcised: for that the reason why such a one is punished is aleaged, Because he hath broken Gods couenant. VVhich is only in their powre to kepe or breake, that are of discretion, and not in the powre of infants. The indifferencie also of the Hebrew and Greeke text fauoreth this sense, for where according to the Latin we read, The male vvhose flesh of prepuce is not circumcised, The Hebrew and Greke may be translated, The male that doth not circumcise the flesh of his prepuce, which can not be ment of an infant of eight dayes old. This exposition is likewise confirmed by example, Exodi. 4. where Moyses was in danger to be slaine by an Angel, because his sonne was not circumcised. Neuertheles S. Augustin (li. 3. c. 18. cont. Inlian. li. 16. c. 27. ciuit. and in other places) proueth that this commination pertained also to infants. whose iudgement is confirmed by the 70. Interpreters adding for explication these wordes, the eight day. which necessarily include infants, as subiect to this punishment. not for that they could transgresse this precept, or commit a new sinne, but for lack of circumcision. The reason wherof is, for that God now determined this only remedie for original sinne, in the male sex of Abrahams seede, in place of sacrifice, or other profession of faith vsed before, and that in case it could conueniently be applied for otherwise the former remedies were stil aualable.
Concerning the other difficultie manie ancient fathers expound these wordes, shal be destroyed out of his people, of only temporal punishment; either what punishment was threatned. death, as the like phrase signifieth, Exodi. 12. VVhosoeuer shal eate leuened bread, his soul shal perish out of Israel; or temporal separation from the people of God, as Num. 19. Euerie one that toucheth the dead corse, shal perish out of Israel. But S. Augustin (li. 3. c. 18. cont. Iulian. li 5. hypog. & alibi) S. Gregorie (li. 4. Moral. c. 2. &. 3.) S. Prosper (li. de promiss. Dei. p. 1. c. 14.) S. Beda (li. 2. in Lucam. c. 8) and S. Bernard (ser. 3. de circum) vnderstand this threatning not only of temporal punishment, but also of eternal separation from God, and the Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons, but not in al. societie of Saints. And that also infants are so secluded only for lack of this remedie, as now children which dye without Baptisme, cōmitting no new fault are depriued of the vision of God, for their original sinne not remitted. VVherupon is geathered that albeit Circumcision was principally instituted to distinguish the people of God, which should come of Abrahams seede, from other nations, yet it was also for remission of original sinne: not in al, but in those to whom God appointed this particular remedie.
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Abraham laughed not doubting but reioycing. S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit.
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Temporal blessings were common to Ismael, but spiritual pertained properly to Isaac and Israel, & their successessors.
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Conformitie in Religion conserueth peace in euery familie. Tho. Anglus in hunc locum.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.3
3. In addition to these is the work On those whose Names have been changed and why they have been changed,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.5
… But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations . And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth .
St Jerome † AD 420 Against the Pelagians 3.6
C. Why then in Holy Scripture are we stimulated to aim at perfect righteousness? For example: “Blessed are the pure in heart, for they shall see God,” and “Blessed are the undefiled in the way, who walk in the law of the Lord.” And God says to Abraham,
St Augustine of Hippo † AD 430 City of God 16.26
… be well-pleasing in my sight, and be without complaint, and I will make my covenant between me and thee, and will fill thee exceedingly.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.11
25. Can there be any one who will say that the Lord appeared to Moses by an angel, but to Abraham by Himself? Let us not answer this question from Stephen, but from the book itself, whence Stephen took his narrative. For, pray, because it is written, “And the Lord God said unto Abraham;” and a little after, “And the Lord God appeared unto Abraham;”
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St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 22
… Of these ages the first is from the beginning of the human race, that is, from Adam, who was the first man that was made, down to Noah, who constructed the ark at the time of the flood. Then the second extends from that period on to Abraham, who was called the father indeed of all nations
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.16
… for instead of that expression which is in Latin between Me and you, the Greek hath, in the midst of Me and you. So also of the sign of Circumcision, when God speaketh to Abraham, He saith, “There shall be a testament between Me and thee and all thy seed:”
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St Barnabas † AD 61 The Epistle of Barnabas 13
… If then, still further, the same thing was intimated through Abraham, we reach the perfection of our knowledge. What, then, says He to Abraham? “Because thou hast believed, it is imputed to thee for righteousness: behold, I have made thee the father of those nations who believe in the Lord while in [a state of] uncircumcision.”
Tertullian † AD 220 On Monogamy 6
… You have the apostle: learn (of him), together with the Galatians. In like manner, too, if you have involved yourself in digamy, you are not the son of that Abraham whose “faith” preceded in monogamy. For albeit it is subsequently that he is called “a father of many nations,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.5
… Being faithful in these things, he was sealed for righteousness, and received circumcision as a seal of the faith which he had while he was in uncircumcision , having received a promise that he should be the father of many nations
St Augustine of Hippo † AD 430 City of God 16.28
… And I will give thee a son of Sarah; and I will bless him, and he shall become nations, and kings of nations shall be of him,”
St Augustine of Hippo † AD 430 City of God 20.23
… Thus it was said to Abraham, “I have set thee as the father of many nations,” though in another place it was said to him, “In thy seed shall all nations be blessed.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.24
… If you are not, then, in fun, and do not wish to make childish mistakes, you must understand by “Abraham’s bosom” that remote and separate abode of rest and peace in which Abraham now is; and that what was said to Abraham did not merely refer to him personally, but had reference to his appointment as the father of many nations,
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.19
… Therefore God’s predestination of good is, as I have said, the preparation of grace; which grace is the effect of that predestination. Therefore when God promised to Abraham in his seed the faith of the nations, saying, “I have established thee a father of many nations,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.4
4. But as arising out of this occasion, this must not be passed over, which may haply of itself perplex some of you; with what design is it, that when this Jacob’s grandfather Abraham’s name was changed (for he too was first called Abram, and God changed his name, and said, “Thou shall not be called Abram, but Abraham”
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Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David. Genesis itself anticipates Him, when it says: “To thee will I give it, and to thy seed.”
St John Chrysostom † AD 407 Homilies on Ephesians 5
But what were “the covenants of the promise?” “To thee and to thy seed,” saith He, “will I give this land,” (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.16.1
… For it declares: “God said unto Abraham, Every male among you shall be circumcised; and ye shall circumcise the flesh of your foreskins, as a token of the covenant between Me and you.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.6
… places circumcision among the rites pleasing to God, and commands every male to be circumcised in the foreskin of his flesh, and declares that this is a necessary sign of the covenant which God made with Abraham, and that every male not circumcised would be cut off from his tribe, and from his part in the inheritance promised to Abraham and to his seed.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.3
3. To return to what I said of your not accepting everything in the Old Testament. You do not admit carnal circumcision, though that is what is written;
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.24
… Yet the apostle says of Abraham himself, that "he received the sign of circumcision, a seal of the righteousness of the faith," having already believed in his heart, so that "it was counted unto him for righteousness." Why, therefore, was it commanded him that he should circumcise every male child in order on the eighth day,
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St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.35
… Abraham himself, indeed, received the sign of circumcision, a seal of the righteousness of faith. And he received it with this accompanying injunction: All the male infants of his household were from that very time to be circumcised, while fresh from their mother’s womb, on the eighth day from their birth;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 30.4
4. “I have done one work, and ye all marvel.” And immediately He subjoined: “Moses therefore gave unto you circumcision.” It was well done that ye received circumcision from Moses. “Not that it is of Moses, but of the fathers;” since it was Abraham that first received circumcision from the Lord.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.25
The Circumcision was given to Abraham before the law, after the blessings, after the promise, as a sign separating him and his offspring and his household from the Gentiles with whom he lived
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St Gregory Thaumaturgus † AD 270 Four Homilies 2
… Israel in remembrance of His mercy, and of the covenant which He established with Abraham and with his seed for ever.” Thou seest how the holy Virgin has surpassed even the perfection of the patriarchs, and how she confirms the covenant which was made with Abraham by God, when He said, “This is the covenant which I shall establish between me and thee.”
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.3
3. Further, they declare that the arrangement made with respect to the ark in the Deluge, by means of which eight persons were saved, most clearly indicates the Ogdoad which brings salvation. David also shows forth the same, as holding the eighth place in point of age among his brethren. Moreover, that circumcision which took place on the eighth day,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.23
… and yet God, Who gave the law, was not wroth with him but shewed Himself to him on Choreb as a reward for his virtue. And what will they say about Daniel? Did he not spend three weeks without food ? And again, did not all Israel circumcise the child on the Sabbath, if it happened to be the eighth day after birth
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Origen † AD 254 Origen De Principiis iv.1.17
… The declaration of Scripture now is, “The uncircumcised male, i.e., who shall not have been circumcised, shall be cut off from his people.”
Origen † AD 254 Origen De Principiis iv.1-2.17
… Now the Scripture says: “Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 49
… And what was the health procured by circumcision? “Every soul,” It saith, “that is not circumcised, shall be utterly destroyed.” (
St Augustine of Hippo † AD 430 City of God 16.27
When it is said, “The male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people, because he hath broken my covenant,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.5
… or that every man is accursed who does not raise up seed in Israel, for that would include all of both sexes devoted to God; or that whoever is not circumcised in the flesh of his foreskin will be cut off from among his people,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.35
… so that even they who were not yet able with the heart to believe unto righteousness, should nevertheless receive the seal of the righteousness of faith. And this command was imposed with so fearful a sanction, that God said: “That soul shall be cut off from his people, whose flesh of his foreskin is not circumcised on the eighth day.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.24
… For thus ran the commandment of God concerning the circumcision of infants: “The uncircumcised man-child, whose flesh of his foreskin is not circumcised on the eighth day, his soul shall be cut off from his people; because he hath broken my covenant.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.7.1
… and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced.
St Jerome † AD 420 Against the Pelagians 1.28
xvii. 17, xviii. 12 . Abraham and Sarah laughing at the promise.
St Augustine of Hippo † AD 430 City of God 16.32
After these things Sarah died, in the 127th year of her life, and the 137th of her husband for he was ten years older than she, as he himself says, when a son is promised to him by her: “Shall a son be born to me that am an hundred years old? and shall Sarah, that is ninety years old, bear?”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.24
… and I will establish My covenant with him for an everlasting covenant, and with his seed after him. And as far Ishmael, behold. I have heard thee and have blessed him, and will multiply him exceedingly; twelve nations shall he beget, and I will make him a great nation
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.11
… and a lawgiver from his thighs”? Did not Abraham himself (to whom was promised the seed in which “all the nations of the earth were to be blessed”), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name;
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St Barnabas † AD 61 The Epistle of Barnabas 9
… Learn then, my children, concerning all things richly, that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries of the three letters. For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.”
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THE LORD APPEARED, — namely the angel in place of God, representing God in an assumed body, as is evident from verses 17 and 22. Thus Cajetan and others; and this lest Abram should think the promise of seed made to him in chapter XV was to be completed through Ishmael, but was to be completed in Isaac.
I AM GOD ALMIGHTY. — Hebrew אל שדי el Saddai, that is to say, I am God strong and liberal. Note: Saddai is composed of ש schin the relative article, and די dai, that is sufficiency (from this Hebrew dai, or de, some derive the Greek Ζεύς and Θεός, and the Latin Deus, although others think God is said from giving, just as Jupiter is said from helping), that is to say, He to whom belongs all sufficiency, abundance, plenty, fullness, cornucopia; who is most sufficient, most abundant, most copious, so that he not only abounds in all goods through himself, but also bestows upon others all sufficiency and abundance. For, as John says in chapter I, concerning the Son of God: "Of his fullness we all have received." Whence the Apostle alludes to Saddai in I Timothy chapter VI, when he says: "Neither to trust in the uncertainty of riches, but in God the living, who giveth us abundantly all things to enjoy." Hence also R. Saadias: "God, he says, is called Saddai, because by his care, providence, wisdom, and goodness all things exist, live, and he fulfills all the necessities of all creatures." Wherefore Aquila, Symmachus and Theodotion, as St. Jerome testifies, epistle 136, to Marcella, and in Ezekiel chapter X, verse 5, translate Saddai as robust, and sufficient for accomplishing all things, so that it is the same as αὐτάρκης, παντοκράτωρ, that is self-sufficient and almighty, as Our translation is accustomed to render it. Secondly, Saddai, as is gathered from the Hebrew in this place as well as in other places, particularly Genesis chapter XLIX, verse 25, is derived from שד schad, that is breast, teat: as if you were to say mammary; for from God, as it were from a breast swollen with all goods, we abundantly draw all goods. Saddai therefore signifies that God is sweet as a breast and milk; and that he nourishes all things with that affection of charity and love with which a mother, applying the infant to her breasts, cherishes it, and with milk feeds and nourishes it; and just as from רחם rechem, that is womb, God is called רחום rachum, that is most merciful, so from שד schad, that is breast, he is called Saddai, that is most bountiful, as if you were to say, divine bountifulness. God is therefore called Saddai, because he is munificent, efficacious, almighty; because by his care, providence, wisdom, and goodness all things exist and live. Whence Paul, explaining Saddai, in Acts chapter XVII: "God, he says, is not in need of anything, since he himself gives to all life, and breath, and all things," etc. Thus Plato, distinguishing among these three things, ἔνδεια, αὐτάρκεια, ὑπέρχυσις, want, sufficiency, effusion, attributes to God alone the effusion of goodness: for just as some bowl full and overfull of wine flows and overflows, so too God and the goodness of God. St. Gregory of Nazianzus reproves Plato, oration 4, On the Son, but only to this extent, that by this example of the bowl, he seems to attribute to God a certain effusion that is not voluntary, nor free, but natural and necessary: otherwise St. Gregory of Nazianzus himself, in his oration On Easter, admits this effusion in God. God therefore says to Abraham: I am God Saddai, most sufficient, most copious, most rich, most munificent, who am able and willing to enrich you and heap upon you all goods. Walk therefore before me, that you may be capable of these riches, and that you may be worthy of those goods which I have promised you. In like manner God said to Jacob, Genesis chapter XXXV, verse 11: "I am God almighty (in Hebrew saddai), and therefore grow and multiply from me." And Isaac to Jacob, Genesis chapter XXVIII, verse 3: "God, he says, almighty (Hebrew saddai) bless you, and make you grow and multiply." And this is what God said to Moses, Exodus chapter VI: "I am the Lord, who appeared to Abraham, Isaac and Jacob in God almighty (in the manner of God saddai, as God saddai, as the Hebrew texts have it), and my name Adonai I did not make known to them." God therefore is our Saddai, who satisfies, who fills all our desire with good things: why then, unhappy man, do you wander through many things, seek rest, and do not find it? You love riches, you are not satisfied, because they are not Saddai: you love honors, you are not filled, because they are not Saddai; you love grace and the beauty of bodies, they are not your Saddai. O human heart, unworthy heart, heart experienced in troubles, overwhelmed by troubles, why do you vainly run through vain, exiled, brief and deceptive goods? Those cannot satisfy the hunger, those cannot quench the thirst of your soul. Love your Saddai: he alone can fill all the bosom of your soul: he alone suffices to give you drink from a torrent, nay from a sea of pleasures, because with him is the fountain of life: he himself is to reason the fullness of light, to the will a multitude of peace, to memory a continuation of eternity: he is his own, and will be all in all. Does glory delight you? "Glory and riches in his house;" does beauty delight you? "The just shall shine as the sun in the kingdom of their Father;" does wisdom delight you? "O the depth of the riches of the wisdom and knowledge of God!" does taste, wines, delights delight you? "We shall be satisfied, when thy glory shall appear;" and, "They shall be inebriated with the plenty of thy house." Assuredly God will pour forth all the treasures of his glory, all of riches, all of knowledge, all of joy, all of his delights, nay himself wholly into his chosen friends in heaven. In this therefore one good of yours, O my soul, fix yourself entirely. This is rest, this is the center of your heart: pursue this one thing with all your vows and studies. Say therefore with our holy Father Ignatius: "Lord, what do I wish or what could I wish outside of you? God of my heart, and my portion God forever." And with St. Louis: "My riches are Christ, let all else be wanting. All abundance which is not my God is to me poverty."
Walk before me,—as a servant before his master, a disciple before his teacher, a soldier before his commander, a son before his father, present to him in all things, obedient, faithful, so that you may serve him sincerely, accurately, perfectly, obey him, please him. Whence the Septuagint translates, be pleasing before me; the Chaldean, serve before me. This is what Zacharias sings: "Let us serve him in holiness and justice before him all the days of our life." Thus did Enoch in chapter v, verse 22, and Noah in chapter vi, verse 6. Happy is he who thinks God always present, reveres him, and walks as if before one present everywhere, and does and works all his things. Let Christians hear the Gentile Seneca, epistle 10: "Live so," he says, "with men, as if God sees; speak so with God, as if men hear." Let them hear Solomon, Proverbs chapter III, verse 6: "In all thy ways think on him, and he shall direct thy steps;" and Tobias to his son, chapter IV, verse 6: "All the days of thy life keep God in mind;" and Micah, chapter vi, verse 8: "I will show thee, O man, what is good, and what the Lord requireth of thee: verily to do judgment, and to love mercy, and to walk carefully with thy God." Note here three degrees and states of Abraham to which virtue is proposed as an example. For from chapter XII hitherto Abraham was described as a beginner: here however up to chapter XXII he is described as making progress. Finally from chapter XXII up to XXV he is described as perfect. To one making progress therefore this precept of the presence of God is first given: "Walk before me."
Moreover, the first fruit of this presence of God is the flight from sin: "Remember God, and thou shalt not sin," says St. Ignatius to Heron, and Clement of Alexandria, book III of the Paedagogus, chapter v: "In this way alone does it come to pass that one never falls, if he believes that God is always present to him." A harlot solicited St. Ephrem to wickedness; he assented in appearance, provided it were done in the forum: and when the harlot said this would be infamous and shameful; then Ephrem: How much more ought thou to be ashamed before God, who beholds all things, even the most hidden? Struck by this response, the harlot sought pardon, and embraced the monastic life. Thus Susanna preferred to die, "rather than to sin in the sight of the Lord." Thus also that holy man who converted Thais. The second fruit is victory over temptations, dangers and enemies. Psalm cap. XXIV, vers. 4: "Yea, though I walk in the midst of the shadow of death, I will fear no evils, for thou art with me." Thus the Machabees, "praying to the Lord in their hearts," overthrew Nicanor with 35,000, "being magnificently delighted by the presence of God," II Machabees XV, 16. The third. "Always remember God, and thy mind shall become heaven," says St. Ephrem. Thus Jacob, seeing the Lord with angels on the ladder, says: "This is no other than the house of God, and the gate of heaven." The fourth. Such a one is as it were an angel; for angels always see the face of the Father. Such was Elias: "The Lord liveth," he says, "in whose sight I stand," III Kings cap. XVII, vers. 1. The fifth. Such a one is wonderfully stirred up to the love of God, and always rejoices, because he enjoys the presence of God. Thus David, Psalm cap. XV: "I set the Lord always in my sight;" and he adds: "Therefore my heart hath been glad, and my tongue hath rejoiced;" for, as St. Paul says: "He that is joined to the Lord, is one spirit." The sixth. This presence of God puts to flight anger, concupiscence, distractions, and makes a man perfect. Thus St. Dositheus, as is related in his Life, from this precept of St. Dorotheus: "Always think God present to thee, and that thou standest before him," from being a dissolute soldier became a perfect monk.
Be thou perfect. — Strive to fulfill my law and will perfectly, and do all thy works, each and every one, perfectly, so that in them nothing be lacking, nothing be open to censure; and perfect thyself in all virtues. Whence the Septuagint translates γίνου ἄμεμπτος, be thou irreproachable. He subjoins the reward, saying: Note: God did not exact perfection from Abraham when young, but when old, when it was near that Isaac should be born: as a sign, at which time God would exact perfection from the faithful in Christ: for Christian religion is nothing other than the discipline, duty and striving toward the highest perfection. A certain holy doctor suggests the means to the remarkable perfection even of Religious, namely: first, to walk constantly before God; second, in all things, both sorrowful and joyful, to conform thyself to the will of God, and to say: Thy will be done; blessed be the name of the Lord. Third, dost thou wish to be perfect quickly: withdraw thyself into the depths of thy soul, and there diligently examine what most hinders and detains thee, so that thou art not pure and free, and agile for the service of God, and every virtue, and this snare, this stone that detains thee, root it out utterly, and plunge it into the depths of the sea: otherwise do what thou wilt, all will be in vain. This mortification is harsh, and a living kind of death, which scrapes the flesh as it were from the bones: but it is necessary, and by use itself it becomes easy. Fourth, our nature is most deceitful, and endowed with a thousand angles and subtleties, in which it cherishes and retains itself: unless these be utterly rooted out, thou shalt profit little; among these the greatest is that which holds even the Saints, even sometimes monks, the desire to be seen, the desire that others turn themselves to them, that they defer honor to them, etc. This must plainly be denied, so that thou mayest come utterly to that of John the Baptist: "I am not worthy to loose the latchet of his shoe." Hence fifth, withdraw thyself at least in mind from all men. Sixth, free thyself from all things, which if they should befall thee, would bring affection, attachment, and excessive cares and anxieties: from whatever images received within, keep the world and thyself free. Seventh, fix thy mind on God, as on a target; refer other things, such as fastings, vigils, poverty, to this end; and take from them only so much as is useful to thee for this end. Eighth, resign thyself thus to God in all things, as if one were tossed on a vast sea, and rested on a cloak: for what can such a one do, except to resign himself wholly to God? do thou likewise. Ninth, learn to despise all things, and to be despised by all, so that with St. Paul thou mayest become the refuse of the world, and the offscouring of all.
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I will make my covenant between me and thee. — If namely thou shalt walk perfectly before me, I will establish and maintain with thee a friendship and a peculiar covenant, so that I may protect, direct and advance thee and thine before other men and nations with peculiar care, and I shall be called the God of Abraham: thou in turn shalt serve me with peculiar faith, obedience and worship; and I will give the sign and symbol of this covenant, circumcision, vers. 10.
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He fell, — adoring and giving thanks to God.
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I am. — I am who am; I am eternal, I am immutable, I am constant and faithful in my promises, and therefore my covenant, which I am sanctioning with you by these words, will be immutable and irrevocable. St. Jerome, in his Epistle to Marcella, notes that God alone is; because He knows not to have been, nor to be about to be; whose essence is to be, and to whom our being compared is not, concerning which there is more in Exodus chapter III and VI.
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Neither shall thy name be called Abram any more, but thou shalt be called Abraham. — Abram in Hebrew is said to be as it were ab ram, that is, father of the high, he who thinks high things, dwells in high places, for example in heavenly things, and strives for and pursues high and divine things. Now God calls Abram Abraham, as it were אב רם המון ab ram amon, that is, father of a great and high multitude, or father of many high ones; because, as follows, "I have made thee a father of many nations," namely of Jews and Gentiles. Because therefore Abraham has hitherto used his name well, and a high life has well corresponded to him: now he merits to take up another here, by which he may also make many others high. If we too respond to our name, which we have received from Christ, He will give us another new one, which the mouth of the Lord shall name, Isaiah chapter LXII, verse 2; Apocalypse III, 12. The name therefore Abraham is as it were a column, in which God has inscribed the promise of posterity, and of a faithful and chosen seed, for eternity, says St. Chrysostom here. See the praises of Abraham sung by Ecclesiasticus, chapter XLIV, verse 20. Note from the Apostle Romans chapter IX, verses 5, 6, 7, that the descendants of Abraham are here taken literally as natural and carnal, namely Jews, who were divided into twelve tribes, as it were 12 nations. Allegorically however, and especially here, are taken the spiritual sons of Abraham, namely the faithful, who imitate the faith and piety of Abraham; such were first the Jews: then under Christ few Jews and all Gentiles: for these are properly called many nations, and among these many were high, namely Apostles, Martyrs, Doctors, Virgins, etc. God therefore mixes here spiritual promises with carnal, as I said Romans IX, 6. Abraham therefore is the father of all the high, namely of the heavenly dwellers, namely of 144 thousand sealed from the Jews, and of a great multitude sealed from the Gentiles, which no one could number, Apocalypse VII, 9. The Hebrews note, St. Jerome, Lipomanus and others, that to Abram is added the letter he, so that it becomes Abraham, the same letter is also added to Sarai, so that it becomes Sarah, which letter he is principal in the name of the tetragrammaton of God: for it is placed twice in it, as if by this God were to indicate the Messiah, who is God, and the Son of God, namely Jesus Christ, about to be born from Abraham and Sarah. Pererius adds that he signifies five, namely the fifth millennium of years of the world, at the beginning of which Christ was born from Abraham and Sarah. But it is more true that Christ was born at the end of the fourth millennium. He notes secondly, Philo in the book On Giants, that Abram was said to be the father of the high, because he was an astrologer, because he was investigating high and heavenly things; afterwards however he was said to be Abraham, as it were אב בר המון ab bar hamon, that is, father of the chosen great sound or voice, or father of chosen consonance: and that is the intellect, voice and life of an upright man: for this one is chosen and purified, and father of the voice and consonance, by which we resound the praises of God, and to Him in all our life we are consonant in deeds and words. From Abram therefore he became Abraham, that is, from an astrologer divine, from a man of heaven a man of God: thus Philo. But these are symbolic and mystical. Note thirdly, here a lapse of memory seems to appear in Chrysostom, when he says Abram signifies a wanderer, and therefore was called by his parents, because they would presage his passage from Ur of the Chaldees into Chanaan: for Chrysostom confuses the name Abram with the name Hebrew, which signifies a wanderer; or certainly he thinks Abram was called by his parents Hebrew, which is not likely.
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And kings shall come out of thee. — Namely kings of Israel and Juda from Jacob: from Esau kings of the Idumeans and Amalecites; indeed Ismael also, and others born from Cetura had their own kings.
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And I will establish. — In Hebrew הקימותי hakimoti, I will make stand, I will stabilize, I will confirm the covenant which I am now entering into with you, as I said verse 4. With an everlasting covenant. — This covenant was eternal, not absolutely, but respectively in the carnal seed, namely the Jews. For it lasted as long as the Church and commonwealth of the Jews lasted. But in the spiritual seed, namely the faithful, it is absolutely eternal.
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That I may be thy God, and the God of thy seed after thee, — that is to say, By this law and condition I am entering into a covenant with you and with yours, O Abram, namely that I may be your and your God, to wit that I alone may be adored and worshipped by you, and that you may depend on me alone; I in turn will love you and yours as my own peculiar possession, will care for, protect and bless you. Thus Vatablus and others.
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Keep, — keep. Thus St. Augustine.
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This is the covenant—this is the sign of the covenant already made with you, as is evident from what follows. Whence the Apostle, Rom. IV, 11, speaking of Abram: "He received," says he, "the sign of circumcision, a seal of the justice of faith, which is in uncircumcision, that he might be the father of all them that believe through uncircumcision (that is, of the uncircumcised, namely the Gentiles)." Note briefly here the use and causes of this sign, namely circumcision; for first this sign was commemorative of the covenant here made by God with Abraham, so that the Jews, when they were circumcised, or thought of themselves as circumcised, might remember that they had already entered into this covenant with God, and therefore that they were a people dedicated and consecrated to God. Just as therefore the demon, who is the ape of God, imprints a mark on the foreheads of his followers, by which they are marked and signified to be his property, his sheep, his flock, his slaves: so much more did God, the Lord of all, will to impress this mark of circumcision on Abraham and the Jews in the flesh sensibly, intimately and indelibly, so that it might be signified that they had entered into the right of God, and were God's people and peculiar possession. Secondly, circumcision was a sign representative of Abraham's faith, and of the justice obtained through it, as the Apostle says in the words cited a little before. Thirdly, this sign was distinctive of the faithful from the unfaithful, namely of the Jews from the Gentiles. Fourthly, this sign was demonstrative and purgative of original sin, as the Fathers teach: for the generative member was circumcised, by which original sin is transmitted; concerning which matter see St. Thomas, Suarez and the Scholastics. Fifthly, it was prefigurative of baptism: for both baptism and circumcision are the first Sacrament and initiatory of true religion and faith, and it is the public profession and obligation thereof; and consequently it is adoption and enrollment in the Church of God, and its rights and rewards. For this reason a new name was wont to be imposed in circumcision, as also in baptism, on the one circumcised: as here Abram, about to be circumcised, was called Abraham; because through circumcision they were enrolled into a new name, nation and religion, namely the Jewish. Thus also the Romans imposed names on girls on the eighth day from birth, on boys on the ninth day; the reason for which Plutarch gives, Quaest. 102 in Quaest. Rom. Every male among you shall be circumcised.—Abraham by virtue of this law was bound to circumcise his household, and consequently also Ishmael and Isaac. Similarly Isaac was afterwards bound to circumcise Jacob and Esau. But when Ishmael and Esau were separated from the household of Abraham and Isaac, they were no longer bound to circumcise their offspring; Jacob, however, was bound to do so, because from all his sons was gathered the household of Abraham (namely the people of God, from whom Christ was to be born), which was bound to the law. The Edomites, however, the Saracens, the Ammonites and other peoples also received circumcision, not as a Sacrament of the old law, with the intention of professing the Mosaic law (for thus they would have been bound to it), but only from a certain human custom, in imitation of their parents, and therefore they were not bound by the Mosaic law. Add, it is very probable, as Sebastian, Bishop of Oxford, teaches, and from him Francis Suarez, III part., Quaest. LXX, dist. XXIX, sect. 2, namely that circumcision, insofar as it was a remedy by which original sin was remitted, and a profession of faith in Christ to come, could have been in use among all nations; for they could have chosen this sign among others, which was without doubt valid for such an effect, if it were done with that intention, although it were not done with the intention of professing Judaism and joining themselves to that people. And so such persons were expiated by circumcision from original sin, but were not bound to the Mosaic law. Every male.—Strabo therefore errs, lib. XVII, who also thinks that females were circumcised: for circumcision was given especially for this, that by it, as by a sign, the Abrahamic people might be distinguished from other nations; but this distinction of peoples is sought from males, not from females.
17:11
Ye shall circumcise the flesh of the foreskin.—You ask, why was circumcision instituted by God in this member of the foreskin? I answer first, because in this member Adam first felt the effect of his disobedience, and the rebellion of the flesh. Secondly, because by this member we are generated, and original sin is transmitted, which is cured by circumcision. Thirdly, that Christ the Redeemer and institutor of the new covenant might be signified as about to be born from the seed of Abraham. Allegorically, circumcision was a type of baptism and penance; tropologically, of the mortification of lust and all vices; anagogically, of the resurrection, which shall take place on the eighth day, that is in the eighth age and century of the world, in which all corruption of flesh and nature shall be circumcised. See Rupert and Origen, homil. 3. See also Barradius On the Circumcision of Christ.
17:12
"An infant of eight days." — Note that the eighth day could not be anticipated, because before that time the infant is too tender, and it is uncertain whether he will be viable in the future, as Francis Valesius teaches from Galen, Sacred Philosophy cap. XVIII. Note: If an infant should face danger of life before the eighth day, he could equally as a woman be saved by the remedies and rites of the law of nature. Note secondly: For a just cause circumcision could be deferred after the eighth day, as it was delayed in the desert for 40 years, on account of continuous wandering, Joshua V, 6. Thus Theodoret and Josephus. "Shall be circumcised." — Some think, as St. Augustine, St. Bernard and the Master of the Sentences, that the Jews were accustomed to be circumcised with a stone knife; for thus Moses used it, Exodus IV, and Joshua cap. V. But nothing of the sort is prescribed here: indeed St. Justin Against Trypho testifies that in his time the Jews used not a stone knife, but an iron one in circumcision. Thus St. Thomas, or rather Thomas Anglicus, Lyra, Tostatus and others. "Both he that is born in thy house, and he that is bought with money, shall be circumcised, and whosoever (thy servant) shall not be of thy seed." — The Hebrew more clearly expresses these things by transposing them in this manner: "Every servant born in thy house and bought with money, who is not of thy seed, shall be circumcised by circumcision." There is here a threefold exposition and opinion. The first is that of Cajetan, Lipomanus, Lyra and St. Ambrose, who think that all who were of the family of Abraham, even servants, indeed even free servants, are here obliged to circumcision. The second is that of Pereira, Soto, Alensis, Bonaventure, Rupert, that no adult servant is here obliged to circumcise himself or his offspring, unless he himself willingly consents to it. Suarez inclines to this, III part., Quaest. LXX, art. 2, dist. XXIX, sect. 2, saying "A servant bought with money shall be circumcised," that is, can be circumcised, if namely he wishes to pass over to your people and become a Jew. The third opinion, and more conformable to Holy Scripture, is that of Abulensis, who thinks that not free servants, not mercenaries; but servants, or slaves of the Hebrews, even if they were foreigners, were forced to be circumcised, whether they were vernae, that is, born in the house of the master; or bought, under which also understand those captured in war: for the reason is the same for all. Nor is this surprising: for, as Aristotle says, lib. V of the Ethics, a slave is the possession of the master; and, as the Hebrew here has it, a slave is the price or possession of the master's money, as it were one bought with money, possessed by the master like money. Secondly, because the precept "shall be circumcised" signifies, if you supply, "if he wishes:" for here is carried the law of circumcision. It is added, that in the Hebrew is, himmol yimmol, shall be circumcised by circumcision, that is, shall altogether be circumcised. And thus Abraham seems to have understood this precept of God, as is sufficiently clear from verse 23, where it is said that Abraham circumcised Ishmael and all his servants, "as God had commanded him;" therefore circumcision was not permitted to servants, but commanded. For as God imposed it on Abraham and his posterity, so also on their servants: for these are the slaves of their masters; especially because circumcision and Judaism were then useful and honorable to servants: for by it they were aggregated to the family of Abraham and the people of God. Thirdly, because otherwise there would not have been a distinction between a servant and a mercenary, which however God makes, Exodus XII, 44; for mercenaries also, if they wished, could be circumcised, and thus eat the Passover. The distinction therefore was this, that servants were bound to be circumcised, not mercenaries. The reason of the law was, that the whole family of Abraham should be dedicated to God, and that the worship of God, faith and salvation should thus be propagated to more, if not by love and willingly, certainly by fear and compulsion. For that was an age and law, not of sons, but of servants. Finally, if Abraham and his posterity could not complain that this burden was imposed on them by God, what could the slaves of Abraham complain of it?
17:14
"That soul shall be destroyed out of his people." — The Hebrews thus expound it, as if to say: If any circumcised Jew shall not have been circumcised, he will die before the age of fifty, and without children; they hand down that this happens thus as a dream, indeed they fabricate it themselves. Secondly, Diodorus and Cajetan wish the discourse here to be concerning an adult only, and that he is commanded here to be put to death by judges, if he neglects the circumcision of himself or his own. But from the preceding verses, especially verse 12, it is clear that God here threatens death as a punishment to all the uncircumcised, even to infants. Thirdly, Vatable thus expounds it: "That soul shall be destroyed," that is, that man shall not be reckoned among my people, shall not be reckoned a son of Abraham, nor an heir of Chanaan and of my other promises. Again, he shall not be a partaker of the passion of Christ, which was figured by circumcision, and consequently shall not obtain the circumcision of the heart spiritual, which is made through grace, nor shall he be an heir of the kingdom of heaven, of which Chanaan was a type, because namely he remains in original sin, which was to be taken away by circumcision. Thus St. Augustine and Rupert. Fourthly, the best and most complete sense will be, if you join the second and third exposition in this manner, as if to say: Whosoever, even an infant, shall not have been circumcised, when he shall have come to adult age, shall be punished with death by judges; because he neglected circumcision, not in infancy, but in adolescence. For then, as being possessed of reason, he ought to supply the negligence of his parents, and take care to be circumcised. That this is the sense is evident from what follows: "Because he hath made void my covenant," that is, violated it: but no one does this in infancy, but in adolescence, when he is possessed of reason. Secondly, because for "shall be destroyed," in Hebrew it is nichreta, that is, shall be cut off; now to be cut off from the people is the same as to be put to death: for in like manner the violator of the sabbath is commanded to be cut off from the people, that is, to be put to death by judges, Num. XV, 31, in the Hebrew. Thus Pererius. Nor is there any doubt that from this law the Jews punished with death adults neglecting circumcision. Again, spiritually here by bodily death is signified and intended the spiritual death of the soul, and eternal damnation, to him who either as an infant did not receive circumcision (for to an infant the death of the soul can be inflicted by God, but not bodily death by a judge), or as an adult neglected it: namely that on this account he shall be cut off from the family of Abraham, from the people and Church of God, and consequently from the heavenly inheritance. Whence the Septuagint have: "An infant who shall not have been circumcised on the eighth day, shall be destroyed out of his people." But "on the eighth day" is not in the Hebrew nor in the Latin, and it seems to have been inserted by someone. For it obscures the former sense. "Because he hath made void my covenant" — properly in adolescence, as I said. Secondly, in infancy improperly and passively, as if to say: Because my covenant was made void and violated in him in infancy; not by his own, but by the fault of his parents, or even by chance, so that by a Hebraism the hiphil is put for the kal. Thus St. Augustine (whom Rupert follows), book XVI of the City of God, chapter XXVII, who nevertheless reading according to the Septuagint "on the eighth day," understands here that covenant which God made with Adam, concerning not eating of the forbidden fruit, which because Adam violated, hence with his posterity he perished, and incurred the debt of eternal death: but they incurred this death in act, as many as did not expiate this sin of Adam by circumcision. But from the preceding it is clear that these things are to be understood of the covenant made, not with Adam, but with Abraham, verse 10, of which circumcision was the sign.
17:15
"Thou shalt not call her name Sarai, but Sara." — "Sarai" is the same as, my princess or my lady, namely of my house; but "Sara" on the other hand signifies absolutely a princess and lady, as if to say: Sarai hitherto has been the lady of one husband and family; but now she shall be Sara, that is, absolutely a princess and lady, because she shall be the mother of many nations, indeed of all through Isaac, whom she shall bear. For from Isaac shall be born Christ, who shall be the father of all the faithful nations and Christian peoples: of these therefore Sara shall be the grandmother, mother, lady and princess. Thus St. Jerome, Ambrose and others. Note: It was the custom both of the Hebrews, Greeks and Latins, that a wife should call her husband lord, and conversely husbands should call their wives ladies, and thus they testified and fostered mutual honour and love. Thus Sara called Abraham her lord, and he in turn called her Sara, that is, lady. Note secondly, to "Sarai" is added the letter he, so that it becomes Sarah; I have given the reason at verse 5. Allegorically, Sara, says St. Ambrose, is a type of the Church, which rules her sons and all nations most prudently.
17:16
"I will bless her" — her barren and aged, beyond nature, by miracle I will make her fruitful, so that she may bear Isaac. "Kings" — whom I named, verse 6.
17:17
"And Abraham fell upon his face, and laughed, saying: Shall a son be born to him that is a hundred years old?" — Abraham does not doubt God's promise, as St. Chrysostom and St. Jerome wish, for Moses commends his faith, cap. XV, vers. 6, and Paul, Rom. IV, 19. But these words of his are those of a mind exulting, rejoicing, and astounded at so great, so new and unheard-of a benefit. Whence Abraham, not from unbelief, as some wish, but from the deepest humility and reverence, as if acknowledging himself unworthy that Isaac should be born to him from Sarah, does not pray for Isaac about to be born, but for Ishmael already born, saying: "O that Ishmael might live before thee." Thus St. Ambrose, Augustine, Rupertus. "The laughter of Abraham," says St. Augustine, lib. XVI De Civit. cap. XXIX, "is the exultation of one rejoicing, not the mockery of one doubting." Cajetan and Pererius add that Abraham doubted, not concerning the power of God or the truth of the divine promise, but whether this promise ought to be understood literally as it sounds, or parabolically, symbolically, or enigmatically. But nothing of the sort, rather the contrary, is insinuated both by Moses here and by Paul, Rom. IV, 19. "Shall a son be born to him that is a hundred years old?" — You will ask whether Abraham, because he was a hundred years old, was impotent to generate absolutely, or only relatively? Some think he was absolutely impotent with respect to any woman whatsoever, and consequently that his vigor and all power of generating were absolutely restored to him by miracle. They prove this, because for this reason the Apostle, Rom. IV, 19, calls Abraham's body absolutely dead; and thus I explained it in that place. But, the matter being considered more deeply, it seems to me more probable that Abraham was impotent to generate not absolutely, but only relatively, namely with respect to Sarah his wife, inasmuch as she was ninety years old, and her menstrual flow had already ceased: for from such a woman Abraham, being a hundred years old, could not raise up offspring; yet he could from a younger one: for after Sarah's death, when he himself was 137 years old, he begat six children from Keturah, inasmuch as she was a young woman, vigorous and fertile: for he had sufficient vigor and power for her even in that old age, but not for Sarah, whence he receives this from God by miracle here. That this is so is proved first, because Abraham lived 75 years after the generation of Isaac; therefore when he begat Isaac, the vigor of life, and consequently the power of generating in him, was not completely dead. Second, men at that age lived to two hundred years, as Terah, the father of Abraham, lived 203 years; therefore they were not decrepit and impotent for generating in the hundredth year; otherwise they would have been decrepit for half their life and age: which is unusual and contrary to nature. Third, because Jacob, Abraham's grandson, who was in greater labors in tending flocks than Abraham, begat Benjamin in the year of his age 107, as I shall show cap. XXXV, vers. 18; therefore Abraham could generate in the year 100. To the argument I reply, the Apostle calls Abraham's body dead, not absolutely, but relatively, namely with respect to Sarah his spouse, whence he adds: "And the deadness of Sarah's womb." For the body of him and, coupled and joined together with the deadness of her womb, is to be explained; for it is certain that Abraham's body was not completely dead, for he lived still 75 years. The Apostle therefore alludes to this place, and says the same thing that is said here: Abraham indeed being a hundred years old, and Sarah ninety years old, so had they a dead body, that from themselves they could not generate; yet from another young woman Abraham could. Thus St. Augustine, Eucherius and others. Note: God proved and sharpened the faith, hope and long-suffering of Abraham, deferring the promised offspring, as a matter of great importance, for 25 years; for he promised it to Abraham when he himself was 75 years old, cap. XII, vers. 3: but here he grants it when he was a hundred years old, when naturally the matter would seem to be desperate.
17:18
"Oh that Ishmael might live before thee." — Abulensis explains this in two ways: first, admiratively, as if to say, O Lord, since thou wishest to do me so great a good as to give me Isaac, I beseech thee that my Ishmael also may live before thee; secondly, Abraham, he says, seeing that God wished to give him another son, namely Isaac, in whom the blessings were to be fulfilled, feared that He might wish to kill, or shorten the days of Ishmael; therefore he prayed for him, saying: Oh that Ishmael might live. But, as I said a little before, it is more true that Abraham, from the greatest humility and reverence, not daring to pray for Isaac, prayed for Ishmael, as if to say: Oh that at least thou wouldst preserve Ishmael in life, and bless him, as thou hast blessed Isaac, whom thou promisest to me to be born, in verse 16. Let Ishmael, I say, live before thee, that is, so that he may please thee and obey thy commandments. Thus St. Ambrose and Vatablus. Wherefore, since God assents to and grants this to Abraham in verse 20, the Hebrews hence probably gather that Ishmael did penance, pleased God, lived rightly and justly, and was saved. Whence also in chapter XXI, verse 20, God is said to have been with him; and in chapter XXV, verse 17, after death Ishmael is said to have been gathered to his people. Others, however, such as Lipomanus and Pererius, doubt concerning Ishmael's salvation; so also Cajetan, who writes thus: "Ishmael was the first among men to receive a name from God; and although he received this so new and not small a grace, it is not known whether he was good or bad."
17:19
In Hebrew is added abal, "nay" or "yea rather," as if to say: Not only shall Ishmael live surviving thee, but Sara shall also bear Isaac for thee. Isaac. — Isaac signifies laughter, from the root tsachaq, that is, he laughed: thus he was called Isaac, on account of the laughter and joy of Abraham, when he heard from God that he would be born to him, in verse 17. Afterwards Sara likewise laughing and rejoicing over this son born to her, repeats and confirms this name already given, in chapter XXI, verse 6, saying: "God hath made me to laugh; whosoever shall hear of it shall laugh with me." Allegorically, Isaac was a type of Christ, who was the laughter and joy of all the earth, says Rupert. "I will establish my covenant with him." — The heir of the covenant which I have made with thee shall be Isaac, and consequently whatsoever I have promised by this covenant shall fall to Isaac and his posterity, not to Ishmael: such as that I will give thee and thine the land of Chanaan; that I will be God to thee and thine, and they shall be my people; that in thy seed (Christ) all nations shall be blessed.
17:21
"With Isaac" — that is, with Isaac. Thus the Hebrew and Chaldean. "At this time" — at this season of the year. "In the next year" — in the year following next.
17:22
"God ascended from Abraham." — The angel representing God withdrew himself from the eyes of Abraham, and returned to heaven. Thus also did the angel appearing to Manoah, Judges XIII, 20.
17:23
"Immediately in that very day." — Note here the prompt and swift obedience of Abraham and his whole household in circumcising themselves: as the master, so the servants; and there were easily four hundred. "The truly obedient man," says Abulensis, "knows no delays; nor does he deliberate long in acting, when a command has been given, just as the truly prudent man does not delay in acting, after deliberation has been completed, as Aristotle says, in book VI of the Ethics, in the chapter on prudence. Obedience and prudence hold the same place, because just as after perfect deliberation nothing remains but to act: so after a command is proposed to the obedient man, action alone follows." And St. Bernard, in his sermon On the Virtue of Obedience: "The faithful obedient man," he says, "knows no delays, he flees procrastination; he is ignorant of slowness, he anticipates the one commanding; he prepares his eyes for sight, his ears for hearing, his tongue for speech, his hands for work, his feet for the journey; he gathers himself wholly together, that he may fulfill the will of the one commanding." And St. Benedict in his Rule: "Perfect obedience leaves its own imperfection behind." And David, Psalm XVII, verse 45: "In the hearing of the ear he obeyed me." Thus Peter, Andrew, John, James, called by Christ, immediately left all things and followed him. Thus do the angels, of whom the Psalmist says: "Who maketh his angels spirits, and his ministers a flame of fire." Thus do the stars, which "being called said: Here we are;" and the lightnings, of which God says to Job, chapter XXXVIII, verse 35: "Wilt thou send lightnings, and shall they go, and shall they return and say to thee: Here we are?" Hear the Gentiles. Cyrus in Xenophon, book IV, praises Chrysantem the soldier, who in battle, about to thrust his sword at the enemy, when he heard the trumpet sound the retreat, did not deliver the blow; and being asked why he had spared the enemy, he answered: "Because it is better to obey the commander than to kill the enemy." Hear Cleanthes the Philosopher in Seneca, epistle 106: "Lead me, Father, and supreme ruler of heaven, Whithersoever it pleases thee: there is no delay in obeying; I am ready and willing."
17:25
"Thirteen." — Hence the Saracens, following the example of their father Ishmael, circumcise themselves in the thirteenth year of their age, says Josephus, book I, chapter XII. But in this they do not keep the law of God, which commands each one to be circumcised on the eighth day, verse 12. Seek the mystical sense of this chapter from Rupert, book V, from chapter XXVIII to XXXVIII.
Machine translation from the Latin, not reviewed.
17:1
v. 1 « Postquam vero nonaginta et novem annorum esse [coeperat], apparuit ei Dominus dixitque ad eum : Ego Deus omnipotens, ambula coram me » — i. e. , ut recte explieant Targumim : servi coram me ; u& servo quippe Abrae incedendum est in conspectu Domini — « et esto perfectus » in eo servitio, esto sine macula (Syr.). Cf. 6,9. —
17:2
v. 2 « Ponamque foedus meum inter me et — le, et multiplicabo te vehementer nimis ». En servitii futura merces, Foedus iam ante sancitum « dabo exsecutioni » (Cai.). Hebr. : in multo multumn : nova eaque maxime emphatica expressione seminis incrementum praeuuntiatur. Simul duplici signo et promissio confirmatur et Abram cum suis intimius ad Deum pertinere demonstratur, mutato sc. eius et uxoris nomine et circumcisione imposita (Calm.). De nomine "1v 5N, quod v. 1 primum recurrit, quoque potissimum nomine Deus se patriarchis manifestabat (Ex. 6,3), diximus in latroductione p. ^ sqq.
17:3
v. 9 « Cecidit Abram pronus in faciem ».
17:4
v. & « Dixitque ei Deus : Ego sum, et pactum meum tecum ». Hebr. Ego, vox absolute ponitur, uti v. 9 vox tw (Ca?.); ecce pactum meum tecum. Primum, quid ipse ex pacto praestaturus sit, exponit; dein, quid Abrae praestandum. : « Erisque pater multarum gentium ». Nova expressione a" on, tumultus populorum, eadem atque prius promissio inculeatur. Neque tamen ideo necesse est filios Ismael, Ceturae et Esau h. l. intelligere, sed gentem electam sive carne sive spiritu ex Abram progignendam.
17:5
v. 5 « Nec ultra vocabitur nomen tuum Abram, sed. appellaberis Abraham, quia patrem multarum gentium constitui te ». Q^AN, pater excelsus, seu pater est excelsus ; est idem nomen atque ID'1*AN, correspondetque assyrum Aburamu apud Schrader ad 3 Reg. 16,34. Q'3N, «si res secundum etymologiam perpendatur, non videtur esse nisi aitera, fortasse antiquior, fortasse magis aramaica eiusdem nominis pronuntiatio » (Dillm.). At res hic non secundum etymologiae canones est definienda, sed Deus voluit hanc nominis formam memoriale esse numerosae Abrahae promissae prolis. Neque hic cum Del. fingenda aliqua radix Dn. multitudo. Sed v. 4 sq. ideo selecta videtur rarior vox Tn (secus np 28,3; 35, 11; 48, 4), quod dempta terminatione T! reapse extremam nominis QT'àN partem exprimat. Ergo secundum hanc, minime quidem etymologicam, rationem QY3N — wan aw. CI. p. 395. E
17:6
v. 6 « Faciamque te crescere vehementissime », — eadem fere verba atque v. 2 — « et ponam te tn gentibus », seu potius in gentes, « regesque ex te egredientur ». Promissio fit rursum distinetior.
17:7
v. 1 « Et statuam pactum meum nter me et te, et inter semen tuum post te in generationibus suis », per omnes generationes, « foedere sempiterno, ut sim Deus tuus et seminis tui post te ». « Hoc erat pactum, sc. ut colerent ipsum tamquam Deum, Deusque illis benefaceret; seu, quod eodem recidit, ipse illorum esset Deus, et illi eius populus » (Sa).
17:8
v. 8 « Daboque tibi et semini tuo terram peregrinationis tuae, omnem terram Chanaan, tn possessionem aeternam ; eroque Deus eorum ».
17:9
v. 9 « Dixit iterum Deus ad Abraham : Et tu ergo » — opponitur voci ego v. h — « custodies pactum meum, et semen tuum post te in. generationibus suis ». Pactum hic generaliter intelligitur omne id, cuius observatione Israelitae erunt populus Dei, uti ipse erit eorum Deus. Generaliter item v. 10 intelligitur, sed illico explicatio ad unicum caput restringitur signi externi, cuius revelandi causa Deus se Abrahae manifestabat. Non est ratio v. 10 cum O/shausen emendandi rmx nw n2. « In foederibus solemni ritu celebratis nunquam deest perpetuum quoddam monumentum ad aeternam rei memoriam consecratum. Cum Deus foedus iniret cum Noe, pignus et rei monumentum posuit iridem. In privatis foederibus eadem monumenta ad perennandam memoriam non defuerunt : lacob et Laban struem lapidum erexerunt etc. » (Caím.).
17:10
v. 10 « Hoc est pactum meum , quod observabitis inter me et vos, et semen tuum post te : Circeumcidetur ex vobis omne masculinum »,
17:11
v. 41 « et circumcidetis carnem praeputü vestri, ut sit in signum foederis inter me et vos ». Id sane imprimis effectura erat cireumcisio, « ut patriarchae semen impermixtum maneret, quo promissiones in eis compleri possent » (Chrys.). Secundum Per. fuit ecircumeisio signum commemorativum foederis; repraesentativum, sc. « signaculum iustitiae fidei » (Rom. 4,11); distinctivum Iudaeorum a reliquis gentibus; figurativum regenerationis in Christo futurae. Post adultos sequuntur infantes Hebraei seu potius fi£zz (Hebr.)
17:12
v. 12 : « Infans octo dierum » (cf. Lev. 19,3; Gen. 21,5; Luc. 1,59; 2,21; Phil. 3,5) « circumcidetur in vobis, omne masculinum in generationibus vestris ». Dein non Hebraei : « (am vernaculus quam emptitius circumcidetur »,i. e. tam qui inter ipsos (cf. 15,14) natus quam qui pretio emptus est servus, « let] quicunque non fuerit de stirpe vestra ». v. 13 apud reliquos textus plus habet, quam apud Vulg., et intime cum extrema v. 12 parte conneetitur : Certisstme ctrcumcidetur vernaculus tuus et emptitius tuus; « eritque pactum meum ?n carne vestra in foe- . dus aeternum ». Nullus inter Hebraeos incireumceisus toleretur, ne servus quidem.
17:14
v. 1& « Masculus, cuius praeputii caro circumcisa non fuerit, delebitur anima illa de populo suo, quia pactum meum irritum fecit ». « Verbum enim Domini contempsit et praeceptum illius fecit irritum » (Num. 15,31). Perspexitiam Hugo , expressionibus delebitur etc. duplicem posse esse sensum : « vel interficietur, vel expelletur a populo »; nam, quod sentiebat Awg. exprimi animae perditionem, eo excluditur, eiusmodi in V. T. comminationes legales non esse nisi de rebus temporalibus (Bonf».). Igitur praecipi interinendum, cum Cai. censuere multi appellantque Ex. 19,15. 19; Lev. 7,20. 21. 25. 27; 23,29; Num. 9,13; 15,30 etc. Contra quos dici potest, hos textus a Iudaeis reapse non esse intellectos de morte infligenda, exceptis iis qui additum haberent n:v ny5 ( Dzllm.). Aut quis demonstrabit, Iudaeos supremo supplicio adiudicandos censuisse eos, qui diebus azymorum fermentatum comedissent, aut polluti carnes sacrificales gustassent, aut diem propitiationis aut Phase non observassent etc.? Praeplacet igitur sententia Vat. : « homo ille non erit particeps promissionum ac beneficiorum meorum », primum omnium religiosorum, quod de incircumcisis patet et in reliquis excommunicationem veluti quamdam inducebat ; dein item temporalium, quae in V. T. annexae erant observationi legis. Rup. : « Non connumerabitur inter populos, quorum te patrem constitui ». Ceterum de hac re plura dicemus in Commentario in Lev.
17:15
v. 15 « Dixit quoque Deus ad Abraham : Sarai uxorem tuam non vocabis Sarai, sed Saram ». Yllud sonat dominam meam, hoc dominam absolute.
17:16
v. 16 « Et benedicam ei et ex 1lla dabo tibi filium, cui benedicturus sum, eritque in nationes et reges populorum orientur ez eo ». Hebr. Sam, Targumim suffixa habent feminina, ut Sara dicatur nactura esse benedictionem, futura in nationes et reges genitura. Alias semper haec eadem de Abraham praedicantur.
17:17
v. 17 « Cecidit Abraham in faciem suam, et risit, dicens in corde suo : Putasne centenario nascetur filius, et Sara nonagenariía pariet? » Hac prima vice promissio etiam ad Saram extenditur. confirmatur. Primum ad illa Abrahae cogitata Deus v. 19 respondens veritati prioris affirmationis secundum Zebr. magis etiam insistit : « Vere Sara pariet » (Per.); quae asseveratio suggerit, aliquod Abrahae menti inhaesisse dubium. Secundo, 48, 12. 14 Sara iisdem fere verbis utique dubium exprimit et ob expressum dubium reprehenditur. Tertia sententia est Cai., adfuisse dubium in mente Abrahae de divini eloquii non veritate quidem, sed sensu. Persuasum ipse videtur habuisse, semen promissum ipsum esse Ismaelem; de prole e Sara suscipienda ne cogitasse quidem videtur. Auditis iam verbis de prole e Sara gignenda, suam et uxoris provectam aetatem recogitabat, non quo divino fidem negaret asserto, sed quo sibi persuaderet illud non sensu obvio, sed alio quodam adhuc recondito intelligi oportere. Dices, huic quoque dubio aliquid videri inesse incredulitatis. Fuerit in his Abrahae fides minus, quam in aliis quibusdam, perfecta et alacris; at non id Apostoli verbis cogimur defendere, toto nonagesimo nono vitae anno continuo Abraham perfectissimam fidem exercuisse. Sufficit defendere, eum tum insignem exercuisse fidem, quando eo vitae anno cum Sara coniugalem actum peregit (Rom. 4, 19).
17:18
v. 18 « Dixitque ad Deum : Utinam Ismael vivat » — Chald. permaneat — « coram te ». Cum verba v. 17 Abraham dixerit « in corde suo », his v. 18 aliquomodo illud exprimere vult, quod v. 17 in mente habebat, vel certe aliquod eius corollarium enuntiat. Verba varie explicant pro variis de v. 17 sententiis. Cai. : « Hinc clare patet, quod non sperabat se habiturum filium ex Sara, et propterea convertit se ad supplieandum pro Ismaele, ut acceptus esset, ut benediceretur et multiplicaretur a Deo ». — Bonfr. : « Sunt verba humiliantis et indignum se reputantis tanto beneficio, quasi dicat : Magno beneficio me auctum putabam, quod Ismaelem ex ancilla suscepissem, et nunc, quod maximum ausus fuissem sperare et abs te petere, erat ut ei vitam concederes, quod et peto; at nunc mihi insuper promittis filium ex Sara, quod nunquam speravi nec ausus fui petere ».
17:19
v. 19 « Et att Deus ad Abraham » : Vere « Sara uzor tua pariet tibi filium vocabisque nomen eius lsaac, et constituam pactum meum illi in. foedus sempiternum, et semini eius post eum ». Haud multum ab hoc textu dissonant LXX Cha/d. Deus id, quod Abrahae tantam fecerat admirationem, distincte repetit, quo perspiciat verba sensu obvio intelligi oportere. [am eius etiam de Ismaele sollicitudini satisfacit
17:20
v. 90 : « Super Ismael quoque exaudivi te. Ecce, benedicam ei et augebo et multiplicabo eum valde; duodecim duces generabit » , cf. 25,13 sqq., « et faciam illum in gentem magnam ». « Quamvis effecero Ismaelem tam magnum, foedus tamen meum non cum ipso, sed cum Isaac firmabitur » (Ca?.). v. 91« Pactum vero meum statuam ad Isaac, quem pariet tibi Sara tempore isto in anno altero ».
17:22
v. 22 « Cumque finitus esset sermo loquentis cum eo, ascendit Deus ab Abraham ». Ergo veniens descenderat , inquit De/. * hinc aliquam saltem earum apparitionum ideam nobis efformare possumus; cf. 35,13. Vulg. subjectum prioris parlis versus videtur intellexisse Abraham ; sed planius intellige Deum : cumque cessasset loqui cum eo (Hebr.).
17:23
v. 93 « Tulit autem Abraham Ismael filium suum, et omnes vernaculos domus suae, universosque quos emerat, cunctos mares ex omnibus viris domus suae, el circumcidit carnem praeputii eorum statim in ?psa die , sicut praeceperat ei Deus ».
17:24
v. 9& « Abraham nonaginta et novem eral annorum, quando circumcidit carnem. praeputit sui »,
17:25
v. 95 « et Ismael filius tredecim annos impleverat tempore circumcistonis suae ».
17:26
v. 26 « Eadem die circumcisus est Abraham et Ismael filius etus »,
17:27
v. 91 « et omnes viri domus illius, tam vernaculi quam emptitii et alienigenae, pariter circumcisi sunt ». Hebr. emptitii de alienigenis. Haec tam accurate narrantur, quod circumcisio pro posteris Abrahae fuerit res tanti momenti : docentur igitur mares omnes esse statim circumcisi, memoriae traduntur anni aetatis, quibus Abraham et Ismael eum ritum subiere.
17:1
… Cor. 6:16), and God himself the temple of his elect (Rev. 21:22-27). The assiduous remembrance of the presence of God being, as can be seen, a living exercise of hope, it is found in various ways at the beginning of every kind of spiritual perfection (Gen. 17:1), whether in sincere horror, sorrow and turning away from sin (Is. 1:15-16), or in the constant progress of the virtues (Jn. 15:4-5), or in the unitive conformity and the imperturbable …
… In composition with 'El ('Elōhim) or with Jahweh there appear especially the terms 'elōh = 'Most High' (Gen. 14:18-20, 22; Ps. 46:3; 77:56) and Saadaj (Gen. 17:1; 28:3; 35:11; etc.), usually translated 'Omnipotent', but whose etymological meaning is much disputed. …
… participants with him and through him: "May Japheth dwell in the tents of Shem" (Gen. 9:25 ff.; cf. Rom. 1:16; 11:13-27). Among the Semites he chooses the line of Abraham, who will be "a source of blessing for all peoples" (Gen. 12:1-3; cf. 13:14-17; 17:1-9; 18:18 f.; 22:16 ff.) and makes with him a solemn covenant (ibid. 15:8-21; 17), for whose fulfillment he pledges his omnipotence. …
1. Scripture. — A few of the more characteristic testimonies of Scripture suffice: in the Old Testament: the call and the promises made to Abraham (Gen. 12:1-3; 15:1-21; 17:1-22), the revelation of the burning bush and of Sinai (Ex. 3:1-17; 19:1 ff.; 24:1), the call and the teaching of the prophets (1 Kings 3:1-21; Is. 1:2; 2:1; Jer. 1:4-19). In the New Testament …
17:2
… At the age of 86, A. thus had Ishmael (Gen. 16). When he was 99 years old, in an important apparition, God further specified the terms of the covenant interceded between him and A. The Lord repeated the promise of a most numerous descendants (Gen. 17, 2, 4-6) and of a land (v. 8), while A. had to commit himself to worship Yahweh as the one true God (v. 7), to remain faithful to the norm of perfection established by him (v. 1) and …
17:4
GOJIM. - Hebrew term: the "nations," the "peoples" (Gen. 10:5, 20; 17:4; etc.), often used in a pejorative sense, in that "the nations" are enemies of Israel, which is usually called 'am "people." The g. are often stigmatized by the Bible as idolaters …
17:5
… 15, 11, 24; in the plural it is frequent: Gen. 15, 15; Num. 14, 18; etc.), whence 'abbôthêm' "our fathers" (Eccli. 44, 1), frequent in the prayers of the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob …
… A. would no longer be 'Abhrām (the name is attested in Mesopotamia at the beginning of the 2nd millennium in the forms A-ba-am-ra-ma, A-ba-ra-ma, A-ba-am-ram and probably means "He is great as to the father," that is, of noble birth), but 'Abhrāhām, which the Bible (Gen. 17, 5) interprets as "Father of a multitude of peoples" because of the assonance between the ending -hām and the Hebrew hamōn "multitude." Sarah, until then called Sarai (Assyr. Sa-ra-ai), …
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… With circumcision the custom arose of giving the name to the newborn (cf. Lk. 1:59; 2:21), just as God had already imposed a new name on Abraham at the institution of the rite (Gen. 17:5).
Primacy of Saint Peter and of the Roman Pontiff
… foretold to him alone the manner of his death (Jn. 21:18). More important, in an Eastern and Hebrew setting, was the gesture performed at their first meeting: the changing of his name (Jn. 1:42). In the only cases that Hebrew history knew, those of Abraham (Gen. 17:5) and of Jacob (Gen. 32:29), it had signified the conferral of a solemn mission. …
17:9
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… temporary suspension the law definitively came back into force at the very moment when for Israel, with the entry into the promised land, a new era began: and just as the institution of the covenant had been celebrated with a solemn first circumcision (Gen. 17:9-14, 23-27), so its realization was sanctioned with a new general circumcision. …
… newborns (Gen. 22, 1-18). Circumcision did not exist among the Semites, and Abraham perhaps derived it from the Egyptians, from the time of his first stay in their country (Gen. 12); but it became the sign of their covenant with the one true God (Gen. 17, 9-14 [v. CIRCONCISIONE]). …
17:10
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Its institution is linked to the covenant of alliance between God and Abraham with all his descendants (Gen. 17:10-14). As a seal of the covenant, circumcision was prescribed by God, to be performed on the 8th day on all newborn males, including slaves born in the house or purchased, even if of another …
17:15
… fulfilled, S. gave her Egyptian servant Hagar to Abraham as a wife, by virtue of the right then in force, so that Hagar's son Ishmael (v.) would legally belong to him. But the Lord reconfirmed that from S. would be born the son who was heir of the promises (Gen. 17:15 ff.); and on that occasion he ordered Abraham to change his own name and that of his wife, who had previously been called Šāraj (probably an antiquated and less clear form of the name Šārah). …
17:16
… Abraham had already had a son, Ishmael (v.), by Hagar, Sarah's slave (Gen. 16). But the Lord foretold that another would be the heir and the blessed seed, the son whom the free woman, Sarah, would bear him (Gen. 17:16-21; 18:10-14). Indeed, at the foretold time Sarah, now ninety years old, gave birth to a son, who was circumcised on the eighth day and was named Isaac (Jiṣbāq = "he laughs"), not so …
17:17
… Since, however, he would then have been about 140 years old, whereas the sacred writer refers the wonder at his fruitfulness to the age of 100 (ibid. 17:17), and since little time would remain for the birth and growth of the children, some hold that the union with C. preceded Sarah's death.
children (Gen. 17:17) without a miracle (ibid. 18:14); they already consider themselves old and advanced in age (ibid. 18:10-13). Abraham at 175 is full of years (ibid. 27:7 ff.). …
17:20
… He took an Egyptian woman as his wife, and was the father of numerous offspring, as God had promised, by grace of his father Abraham (Gen. 17, 20; 21, 13, 18). With his brother Isaac he gave burial to Abraham (Gen. 25, 9) and died at the age of 137 years (ibid. 25, 17).
17:22
… They would be descendants of Adam in the same way that Christ is presented as son of Adam and of God (Lk. 3, 23-38). The descendants of the pre-Adamites would be the gentiles, the Americans, the Australians, the Greenlanders, the home-born slaves of Abraham (Gen. 17, 22. 27). To the pre-Adamites God would have given only the natural law but without sanction and the corresponding imputability; to Adam the positive law with its corresponding sanction. …
17:23
I. was the first to be circumcised, together with his father, at the institution of the rite of circumcision (v.): he was then 13 years old (Gen. 17, 23 ff.). …
17:25
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… The rite was performed for the first time by Abraham on himself at the age of 99, on his son Ishmael at 13 years of age and on all his servants (Gen. 17:25-31); when Isaac was born, he was circumcised on the 8th day (21:4). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.