Gen. 17

GENESIS

CHAPTER 17

Abram commanded to be perfect—He shall be a father of many nations—His name changed to Abraham—The Lord covenants to be a God unto Abraham and his seed for ever—Also, to give him the land of Canaan for an everlasting possession—Circumcision becomes token of everlasting covenant between God and Abraham—Sarai’s name changed to Sarah—She shall bear Isaac, with whom the Lord will establish his covenant—Abraham and his house circumcised.

1 AND when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. [ Joseph Smith translated it, "Walk in my ways and be blameless" (JPST Gen. 17:1). A rabbinic text recounts that upon hearing these words, Abraham was troubled as he mentally reviewed what he might have done amiss. (See Kasher, Encyclopedia of Biblical Interpretation, 2:229; and Miller, Abraham Friend of God, 81) Did he suppose like we often do that there was still something that he had done wrong? Rabbi Amos Miller stated that "the righteous man never feels secure in his righteousness. He is always on guard against some shortcoming in himself and strives to improve himself. It is this sensitivity to any imperfection that makes him truly righteous." (Miller, Abraham Friend of God, 81). This could also be translated as "whole or complete". Making covenants and being on the covenant path doesn't mean we don't make mistakes. It means we keep repenting. see also Matt 5:48; 3 Ne 12:48; 27:27 D&C 67:13; Being perfect is our eventual goal and our salvation does not all come at once; we will make progress toward that goal in th elife before, in this life and in the life to come. Here in this life is were we lay our foundation. It is in this probationary state that we learn to prepare for perfection; as such it is our duty to be better today than yesterday. This work is an eternal work. Not all problems are overcome and not all needed relationships are fixed in mortality. The work of salvation goes on beyond the veil of death, and we should not be too apprehensive about incompleteness within the limits of mortality. Though we know from modern scripture that the covenant-making process began with Adam and the other patriarchs (see Moses 6:65–68; 7:51; 8:2), it is from the Abrahamic covenant that we get a fuller idea of what is involved in covenant making. Since righteous members of the Church become the seed of Abraham and thus part of the covenant people (see D&C 84:34), we should understand what is involved in the covenant made with Abraham. Having read the passages in the patriarchal records, Abraham would have recognized this new commandment as an invitation to build the earthly Zion to the point where once again the Lord could dwell with His people on earth. If it was not in the Lord's plan to translate Abraham's Zion, was it possible that a people could come to the point that Zion's King could dwell here with them. Hugh Nibley emphasizes, "Zion is perfect, flawless, and complete—not a structure in the process of building. We work for the building up of the kingdom of God on earth and the establishment of Zion. The first step makes the second possible." (Nibley, Approaching Zion, 25) Hence as the Lord once commanded Abraham to be perfect, so the Lord likewise commanded the Jews (Matt. 5:48), the Nephites (3 Ne. 12:48), and the Latter-day Saints: "continue in patience until ye are perfected" (D&C 67:13). Abraham’s part of the covenant, which is the same as for us, is that he “walk uprightly before me, and be perfect” (JST, Genesis 17:1). If he would do so, then the Lord’s part of the covenant, or His promises to Abraham, constitute what is known as the Abrahamic covenant. Elder McConkie explained Abraham’s covenant and its relationship to us: “Abraham first received the gospel by baptism (which is the covenant of salvation); then he had conferred upon him the higher priesthood, and he entered into celestial marriage (which is the covenant of exaltation), gaining assurance thereby that he would have eternal increase; finally he received a promise that all of these blessings would be offered to all of his mortal posterity. (Abra. 2:6–11; D. & C. 132:29–50.) Included in the divine promises to Abraham was the assurance that Christ would come through his lineage, and the assurance that Abraham’s posterity would receive certain choice, promised lands as an eternal inheritance. (Abra. 2; Gen. 17; 22:15–18; Gal. 3.) “All of these promises lumped together are called the Abrahamic covenant. This covenant was renewed with Isaac (Gen. 24:60; 26:1–4, 24) and again with Jacob. (Gen. 28; 35:9–13; 48:3–4.) Those portions of it which pertain to personal exaltation and eternal increase are renewed with each member of the House of Israel who enters the order of celestial marriage; through that order the participating parties become inheritors of all the blessings of Abraham, Isaac, and Jacob. (D. & C. 132; Rom. 9:4; Gal. 3; 4.)” (Mormon Doctrine, p. 13.) A close analysis of the promises shows both their temporal and eternal significance.

The Land Promise. Read Genesis 15:18; 17:8; Abraham 2:6. Temporal Significance The land of Canaan was promised to Abraham and his descendants, even though he never personally possessed it (see Genesis 17:7; 13:15; 17:8). “The Lord gave the promise to Abraham that he should have Palestine, or the land of Canaan, as an everlasting possession. Yet, as Stephen said at the time of his martyrdom, Abraham never received as much as a foot of it as a possession while he lived. “Then what did the Lord mean in making a promise to Abraham of that kind, giving him that portion of the earth as an everlasting possession for himself and his posterity, the righteous part of it, forever? Simply this, that the time would eventually come, after the resurrection from the dead, when Abraham and his children who have been faithful in the keeping of the commandments of the Lord, should possess that land, and they shall also spread forth as far as it is necessary for them to receive an inheritance.” (Smith, Doctrines of Salvation, 1:88.) Eternal Significance Abraham’s righteous descendants will inherit the earth. “Following the millennium plus ‘a little season’ (D. & C. 29:22–25), the earth will die, be resurrected, and becoming like a ‘sea of glass’ (D. & C. 130:7), attain unto ‘its sanctified, immortal, and eternal state.’ (D. & C. 77:1–2.) Then the poor and the meek—that is, the godfearing and the righteous—shall inherit the earth; it will become an abiding place for the Father and the son, and celestial beings will possess it forever and ever. (D. & C. 88:14–26, 111.)” (McConkie, Mormon Doctrine, p. 211.)

The Posterity Promise. Read Abraham 2:9; Genesis 17:4–6; 16; Abraham 3:14.Temporal Significance Abraham was one hundred years old before his covenant son, Isaac, was born. Abraham had eight sons in all; however, from Isaac the covenant people developed; through Ishmael came many of the Arab nations (see D&C 132:34). Through Keturah’s sons came the Midianites and others. “The vast population of the Arab, Moslem, and Israeli world which claim to be descendants of Abraham numbers approximately one hundred million. When one adds to that figure the deceased ancestors, and the estimates of future posterities of those groups, plus other descendants of Abraham such as the past, present, and future members of the Nephite-Lamanite cultures, the lost ten tribes, and the Latter-day Saints, he sees what the Lord meant concerning the innumerable and unmeasurable blessing of posterity.” (Nyman, in Sperry Lecture Series, 1975, p. 13.) Eternal Significance In a literal sense Abraham’s posterity will have no end because his righteous descendants will go on through eternity bringing forth posterity (see D&C 132:30).

The Priesthood Promise. Read Abraham 1:18–19; 2:9–11. Temporal Significance As Noah was given the priesthood and commissioned to preach the gospel, so Abraham received the priesthood that he might preach and bless others with the gospel. The mission of the covenant people is to serve the Lord by blessing others with the gospel. “We go to the promise made to Abraham, which was that in him and in his seed all the families of the earth should be blessed. Moses, as I have said was of his seed, and he was the deliverer of the whole of that nation. And who were the prophets that existed among ancient Israel? They were descendants of Abraham; and to them came the word of God and the light of revelation. Who was Jesus? After the flesh of the seed of Abraham. Who were his Twelve Apostles? Of the seed of Abraham. Who were the people that came to this continent—Lehi and his family, about 600 years B.C.? Of the seed of Abraham. Who were the Apostles they had among them that spread forth among the millions that then lived upon this continent? Of the seed of Abraham. Who was Joseph Smith? Of the seed of Abraham.” (John Taylor, in Journal of Discourses, 20:224.) Eternal Significance As descendants of Abraham, if we remain true and faithful to our charge to bless our own family and others with the blessings of the gospel, we will continue to do so throughout all eternity. Also, we will be heirs to all that the Father has through Christ. (See D&C 84:38–39.) The significance of the Lord's commandment to Abraham "be thou perfect"is explained by Lorenzo Snow: We learn that the Lord appeared to Abraham and made him very great promises, and that before he was prepared to receive them a certain requirement was made of him, that he should become perfect before the Lord. And the same requirement was made by the Savior of his disciples, that they should become perfect, even as he and his Father in heaven were perfect. … When the Lord made this requirement of Abraham, He gave him the means by which he could become qualified to obey that law and come up fully to the requirement. He had the privilege of the Holy Spirit, as we are told the Gospel was preached to Abraham, and through that Gospel he could obtain that divine aid which would enable him to understand the things of God, and without it no man could arrive at a state of perfection before the Lord. (JD 20:187-88.) The formula for Abraham's becoming perfect has been given by the Lord: “Abraham received all things, whatsoever he received, by revelation and commandment ... Abraham ...did none other things than that which [he was] commanded" therefore he has "entered into [his] exaltation." (D&C 132:29, 37.) ]

2 And I will make my covenant between me and thee, [ After the Lord's command to "Walk with me" to be obedient - the first law of the gospel, Abraham was immediately given a promise. In the ancient world, part of making a covenant involved verifying and memorializing that covenant with a sign or symbol. Here God is memorializing his covenant with Abraham and Sarah by giving them each a new name and a token (vs 11). vs 4-5;15 ] and will multiply thee exceedingly . [ Why does the Lord just not do this on his own- multiply him exceedingly? God can treat us differently when he has a covenant with us - otherwise he is bound by other laws. With a covenant relationship; a contract so to speak between two party's the relationship can then be changed; and God is willing to give everyone the same deal, or contract if they will covenant with him. So in essence it is the covenant that is used to change the relationship between the two party's. ]

3 And Abram fell on his face: [ Humility. ] and God talked with him, [ The Joseph Smith Translation, "called upon the name of the Lord" (JST Gen. 17:3). ] saying, [ 4 My people have gone astray from my precepts, and have not kept mine ordinances" which I gave unto their fathers; 5 And they have not observed mine anointing, and the burial, or baptism wherewith I commanded them; 6 But have turned from the commandment, and taken unto themselves the washing of children, and the blood of sprinkling; 7 And have said that the blood of the righteous Able was shed for sins; and have not known wherein they are accountable before me. 11 And I will establish a covenant of circumcision with thee, and it shall be my covenant between me and thee, and thy seed after thee, in their generations; that thou mayest know for ever that children are not accountable before me until they are eight years old. (JST Gen. 17:3-7,11). ]

4 As for me, behold, my covenant is with thee, [ The Lord reiterates the promised and covenants with Abraham. This constant renewal implys that God does not forget; men however from time to time we begin not to hold them at the front thus the need to renew with the sacrament each week; and to go to the temple often. ] and thou shalt be a father of many nations.

5 Neither shall thy name any more be called Abram, [ Exalted Father. ] but thy name shall be Abraham; [ Means "father of a multitude" pretty much the same description given Adam in D&C 107:55 where God says to Adam "a multitude of nations shall come of thee". Abram gets a new name. He is asked to walk with me - to be obedient( "And thou shalt observe to keep all my covenants wherein I covenanted with thy fathers; and thou shalt keep the commandments which I have given thee with mine own mouth," JST Gen 17:12), which he has been done and now is covenanting to do so going forward. So he is given a new name which is symbolic of a changed relationship with God. In Hebrew, Abram is a noble name meaning "exalted father". Ab - means father like Abba. Ram means high or lifted up. Ramuamptum - high tower, how did Joseph know that? But when God changed that name to Abraham, the name took on even greater significance, meaning "father of a multitude". As part of the Abrahamic covenant just like the one we make with our Heavenly Father Abram's named was changed to include the name of Christ in his name. Abram’s name would be changed to Abraham, and Sarai’s name would be changed to Sarah. The letter h in English is the letter He (Hey) in Hebrew. The letter h in English is the letter He (Hey) in Hebrew. This letter has many significant meanings - among them is the one where the letter is used instead of writing out one of the names for God. It represents the son of God or Jesus Christ. With a slight modification, it can also mean The Name, as in the Name of God. so, in a very direct and real manner, to symbolically make a point, both Abraham and Sarah took upon themselves the He or Name of Christ when they made covenants with the Lord. The changing of their names is a very powerful teaching point and symbol to remind them, the act of receiving a new name symbolized their drastically new identity and relationship with God. It now signaled their allegiance and new kinship with God. It represented them becoming something new. as well as us, of the part of the covenant that we promise to do, to take upon us His name and always remember Him. ] for a father of many nations have I made thee.

6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. [ Several ways this might be interrupted - 1) Literally: kings and lea 1:6) will achieve exaltation through the blessings of Abraham. ]

7 And I will establish my covenant between me and thee [ JST 17:11 "I will establish a covenant of circumcision with thee"] and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. [ JST 17:11 "that thou mayest know for ever that children are not accountable before me until they are eight years old." IN JST 12 it also mentions that this covenant had with Abraham did not originate with him but was had with his fathers (Adam, Seth, Noah, Enoch...) ]

8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, [ Why would Abraham be given the inheritance of the land of Canaan, when that land was considered the least “choice” land of all of Noah’s children? Could the reason be that Abraham had a special mission: to be a type of “Shepherd “for all the descendants of Noah — essentially the whole human race who had apostatized after the time of the great flood. He came from a “royal” line: the line of Melchizedek, the “King of Righteousness” and the “King/Prince of Peace,” the most noble of all the sons of Noah. Here is the promise God gave Abraham (and by extension, Isaac and Jacob as well): (Abraham 2:8-11). ] for an everlasting possession; and I will be their God.

9 ¶ And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. [ So what is this part of the covenant focusing on? Posterity. Symbolic token of the covenant should be considered a token of virtue. What Is the Significance of Circumcision as a Token of the Covenant? The word circumcision comes from the Latin words meaning “to cut around.” It was instituted by revelation as a sign or token that one was of the covenant seed of Abraham. To better understand why the Lord chose this particular sign or token, read the account in the Joseph Smith Translation: “And it came to pass, that Abram fell on his face, and called upon the name of the Lord. “And God talked with him, saying, My people have gone astray from my precepts, and have not kept mine ordinances, which I gave unto their fathers; “And they have not observed mine anointing, and the burial, or baptism wherewith I commanded them; “But have turned from the commandment, and taken unto themselves the washing of children, and the blood of sprinkling; “And have said that the blood of the righteous Abel was shed for sins; and have not known wherein they are accountable before me. . . . “And I will establish a covenant of circumcision with thee, and it shall be my covenant between me and thee, and thy seed after thee, in their generations; that thou mayest know for ever that children are not accountable before me until they are eight years old.” (JST, Genesis 17:3–7, 11.) Much additional information is given in this account. 1. Before instituting the law of circumcision, the Lord explained why He was establishing this token of the covenant. a. The people had left correct principles and forsaken the true ordinances. b. Baptism was one ordinance being incorrectly observed. c. The people were washing their children and sprinkling blood in remembrance of Abel’s blood, which they taught was shed for sins. d. They misunderstood the relationship between accountability of children and the Atonement of Jesus Christ. 2. Because of this apostasy, circumcision was instituted. a. It was a covenant token. b. It was for the seed of Abraham. It signified that children were not accountable until they were eight years old. Other scriptures make it clear that it was not the act itself but rather what it stood for that gave circumcision its greatest significance. In many places the Lord speaks of true circumcision as being the circumcision of the heart. The heart that is “circumcised” is one that loves God and is obedient to the Spirit. The “uncircumcised in heart” are wicked, proud, and rebellious (Ezekiel 44:7; see also Deuteronomy 10:16; 30:6; Jeremiah 4:4; Ezekiel 44:7; Acts 7:51; Romans 2:25–29; Colossians 2:11). Though a person may have had the token of circumcision in the flesh, unless he was righteous the covenant was invalidated and the circumcision became profitless. Thus, circumcision was only a sign or token of what needed to happen to the inward man. If the inward change had not taken place, then circumcision was virtually meaningless. (See Jeremiah 9:25–26; Romans 2:25–29; 1 Corinthians 7:19; Galatians 5:1–6; 6:12–15; Philippians 3:3–4.) With the fulfillment of the Mosaic law under Jesus, the token of circumcision was no longer required of God’s covenant people (see Acts 15:22–29; Galatians 5:1–6; 6:12–15). The Abrahamic covenant makes frequent reference to one’s seed (see Genesis 17:6–12). The organ of the body that produces seed and brings about physical birth is the organ on which the token of the covenant was made. The organ of spiritual rebirth, however, is the heart (see 3 Nephi 9:20). Thus, when a person was circumcised it signified that while he had been born into the covenant, he need not be baptized until he became accountable before the Lord. But spiritual circumcision, or the circumcision of the heart, must take place once one becomes accountable or one is not considered as true Israel. As Paul said so aptly, “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: “But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Romans 2:28–29).]

11 And ye shall circumcise [ Comes from the Latin words meaning “to cut around.” It was instituted by revelation as a sign or token that one was of the covenant seed of Abraham. To better understand why the Lord chose this particular sign or token, read the account in the Joseph Smith Translation “And I will establish a covenant of circumcision with thee, and it shall be my covenant between me and thee, and thy seed after thee, in their generations; that thou mayest know for ever that children are not accountable before me until they are eight years old.” (JST, Genesis 17:3–7, 11.) Much additional information is given in this account. Before instituting the law of circumcision, the Lord explained why He was establishing this token of the covenant. The people had left correct principles and forsaken the true ordinances. Baptism was one ordinance being incorrectly observed. The people were washing their children and sprinkling blood in remembrance of Abel’s blood, which they taught was shed for sins. They misunderstood the relationship between accountability of children and the Atonement of Jesus Christ. Because of this apostasy, circumcision was instituted. It was a covenant token. It was for the seed of Abraham. It signified that children were not accountable until they were eight years old. ] the flesh of your foreskin; [ The organ of the body that produces seed and brings about physical birth is the organ on which the token of the covenant was made. The organ of spiritual rebirth, however, is the heart (see 3 Nephi 9:20). Thus, when a person was circumcised it signified that while he had been born into the covenant, he need not be baptized until he became accountable before the Lord. But spiritual circumcision, or the circumcision of the heart, must take place once one becomes accountable or one is not considered as true Israel. ] and it shall be a token of the covenant betwixt me and you.

12 And he that is eight [ The number eight always points to a new beginning, purification, or the Atonement. It is found in association with temples, ordinances, or other holy themes. To help illustrate this, it helps if we first understand that the symbolism of eight is directly related to the symbolism of seven. In Genesis, we read: “Thus the heavens and the earth were finished . . . And on the seventh day, God ended his work which he had made” (Gen. 2: 1-2). Seven, therefore, in the Hebrew tradition means finished, whole, or complete. What then becomes of the eighth day? The eighth day then becomes the first day of a new period. In other words, not the beginning, but a new beginning. By exploring a few scriptures, we see that this new beginnings represents purification the Atonement of Christ. For example, animals used for sacrifices stayed with the mother seven days, and then were slain on the eigth day. These animals were symbolic of Christ as an eternal sacrifice. Similarly, the priests of Aaron under Moses were to purge seven days, and on the eighth day they could enter the tabernacle, being purified, and make an atoning sacrifice. We learn in Ezekial that “upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar and your peace offerings; and I will accept you, saith the Lord” (Ezekiel 43:26-27). ] days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. [ Who is not a direct descendant of yours. ]

13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: [ Joseph Smith also taught: The covenant of circumcision made with Abraham, and practiced steadily up to the departing of Israel out of Egypt, was abandoned in the wilderness, forty years -- and renewed by Joshua after he passed over Jordan, and encamped at Gilgal, where he made sharp knives and circumcised the whole male portion of the church. (TPJS, p. 264.) In Hebrew making a covenant means "to cut" different people physically cut themselves in different places when they made covenants as a sign that they made the covenant. "To cut" the foreskin is such a covenant making process. In a way it is an external indication of an inward commitment (to borrow temple recommend like language). ] and my covenant shall be in your flesh for an everlasting covenant.