Abram becomes Abraham, Covenant of Circumcision

And when Abram was ninety years old and nine. Thirteen years had elapsed since the birth of Ishmael (ch. 16:16) before God again revealed Himself to Abram. During the previous 11 years God had appeared to him at least 4 times (see ch. 12:1, 7 13:14 15:1). The long delay on the part of God to appear again to Abram was probably not without purpose. It was perhaps intended as a remedial penalty for Abram's impatience in not waiting for God to work things out in His own good time and way.

Thy name shall be Abraham. Abram was the first of several men whose names God changed. Names were of much greater importance to the ancients than they are to us. All Semitic names have meanings, and usually consist of a phrase or sentence that expresses a wish, or perhaps gratitude, on the part of the parent. In view of the importance people themselves attached to names, God changed the names of certain men to make them harmonize with their experiences, past or future. Abram, meaning "exalted father," does not appear in this form elsewhere in the Bible, but is found under the form Abiram, meaning "my father is exalted" (see Num. 16:1 1 Kings 16:34).

That the name Abraham is only an extended form of Abram, as some commentators maintain, is unlikely in view of the explanation given in this verse. With our present knowledge of the various Semitic languages current in Abraham's time, however, it is not easy to explain the name Abraham. It is still best to take recourse to the Arabic word ruham, as several generations of Bible expositors have done. The word ruham means "great number," and may have existed in ancient Hebrew, though it does not occur in Hebrew literature available today. The name Abraham would accordingly be translated "father of a great number," which agrees with the explanation God gave to the patriarch after changing his name, "a father of many nations have I made thee."

I will establish my covenant. The terms and benefits of this covenant relate not only to Abraham as an individual but to all his descendants as well, both literal and spiritual. The promise here made to Abraham refers specifically to Christ (Gal. 3:16 Acts 2:30), and through Him, according to Paul, all Christians are to share in it (Gal. 3:29 Acts 16:31). A correct understanding of the terms of this covenant will go far toward maintaining a right relationship between God and the believer today.

Ye shall circumcise. From ancient times various suggestions have been made in explanation of this rite. The Alexandrian philosopher Philo, a Jew, believed it was ordained by God merely to promote physical cleanliness others saw in it a protest against certain idolatrous rites practiced by the Egyptians and other heathen nations. Calvin believed it to mean a symbolic putting away of the fifth of the flesh, and so of sin in general.

The following points, however, may be noted with reference to the importance of circumcision. It was destined: (1) to distinguish the seed of Abraham from the Gentiles (Eph. 2:11), (2) to perpetuate the memory of the Jehovah's covenant (Gen. 17:11), (3) to foster the cultivation of moral purity (Deut. 10:16), (4) to represent righteousness by faith (Rom. 4:11), (5) to symbolize circumcision of the heart (Rom. 2:29), and (6) to foreshadow the Christian rite of baptism (Col. 2:11, 12).