(Genesis, chap. 17.)

The narrative of the preceding chapter is but a paren-thesis in the unrepenting ways of God's grace; for God will make good His promise, and manifest that what is too great a good for Abram to think, is not too great for Him to give. He therefore reveals Himself as the Almighty God-the One whose power is absolute. Abram is to walk before Him, not looking upon himself, or upon his circumstances, but upon One who never has forfeited His precious promise, and who never will. Well may Abram prostrate himself before the Almighty (ver 3).

But in what grace does the Almighty God speak to His servant! He does not even reproach him for his failure, and for the feebleness of his faith, but rather urges him to be perfect, or whole-hearted in his walk before Him. He is worthy, not of part of our trust, but of all; the whole heart responding to His unmerited grace.

Therefore, instead of curtailing His promises, as though Abram was unworthy of them, He enlarges them still further, and establishes His covenant with the man of faith. And has this not been His way through all His dealings in the dispensations ?Failures on the part of His people have but furnished the occasion of fresh promises and revelations. Thus, the deliverance of the Red Sea came after the murmuring and unbelief that preceded it. Alter the golden calf, the tabernacle was set up; after Saul, David was established as king; after all the ruin of the nation as a mass, Christ came; and after that blessed One was cast out, the full gospel of the grace of God was proclaimed, and the truth of a heavenly people, the Church, was made known.

Unquestionably deep and bitter fruits resulted from the failure of the people, and God has let them see it is an evil and bitter thing to depart from Him. He has also thus manifested those who are really His, and such as are merely outwardly connected with Him by profession only. But His purpose and grace will not be thwarted, and He will show it is not a vain thing to trust in Him.

In token of this unfailing promise, God gives Abram a new name, Abraham. He is not to be alone-a "great father," but " the father of a multitude." His seed are to be multiplied exceedingly; kings are to come from him. The land of Canaan is again promised for a perpetual possession ; and, best of all, God will be their God. As a sign of this covenant, God gives Abraham-for so is he hereafter always called-the seal of circumcision. This was to be administered to every male in his household all who were to be responsible heads of households. This was now to be begun, and hereafter every male of eight days was to be marked with this outward seal of the covenant of God.

Later on, circumcision was made by the Jews a badge of the excellence of the flesh, as they did with all the favors of God. For this reason the apostle speaks so strongly about it in the epistles to the Romans and Galatians. (See Rom. 2 :28, 29 ; 4:10, 11 ; Gal. 5 :3-6.) They put the sign in place of the thing signified, and thus made it an idol. The brazen serpent was worshiped by Israel, and Hezekiah therefore burned it as a mere piece of brass (2 Kings 18:4).

But while we are never to turn God's signs into idols, we are not to despise them, but examine their spiritual significance. Circumcision, from a root meaning to " cut," is in itself a sign of judgment upon nature. It is also used in even a stronger way in the epistle to the Colossians (chap. 2 :n), where the true circumcision, "made without hands," is contrasted with the mere outward sign. This true circumcision is called " the circumcision of Christ," by which " the body of the flesh " is put off. The flesh cannot be trusted; and not only its works, but itself, must be set aside. This is done through the cross of our Lord Jesus. The true circumcision of Christ, therefore, is His death, in which also the believer is "crucified with Christ" (Gal. 2:20). This death with Christ is also death to the world (Gal. 6 :14), and to the law (Rom. 7:4).

In the passage in Galatians (chap. 6:14, 15), we have an application of the eighth day. " Neither circumcision availeth anything, nor uncircumcision, but a new creature." The eighth day was the beginning of a new series of time, a new beginning, and may well suggest that new life which has its abiding source in Him who is "the beginning of the creation of God" (Rev. 3:14). For every true believer in the Lord Jesus it is also true that there is a new creation:" old things are passed away; behold, all things are become new" (2 Cor. 5 :17). This is the true circumcision-we "worship God in the power of the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh " (Phil. 3 :3).

Abraham is to put this sign of the covenant upon all for whom he was responsible. And so faith is taught to claim for those dear in the flesh the blessings of God's grace, which, while only given to faith, is for " whosoever will," and is specially offered to the household of the believer.

But, as we have already seen, grace can never be given through the law. Therefore God promises the heir-through Sarah, and her name also is changed. This, again, seems too much for the faith of Abraham. But God's gifts begin where nature's power ends; and Abraham's circumcision is but the typical preparation for the birth of Isaac through Sarah.

Isaac means " laughter." True and lasting joy are the fruit of Christ's grace alone. Abraham pleads for Ishmael, but in these things God's promises can only come through the free woman. Ishmael's seed will have its place in the government of God, but "in Isaac shall thy seed be called."

Here, then, is the blessed issue absolutely laid down- " all things are of God." Abraham's faith is to be in Him alone:what blessed results followed!

(S. R. in "Sunday School Visitor.")