Genesis 17:1-8

Genesis 17:1-8

[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.  [2] And I will make  my covenant  between me and thee, and will multiply  thee exceedingly.  [3] And Abram  fell  on his face:  and God  talked  with him, saying,  [4] As for me,  behold, my covenant  is with thee, and thou shalt be a father  of many  nations.  [5] Neither shall thy name  any more be called  Abram,  but thy name  shall be Abraham;  for a father  of many  nations  have I made thee.  [6] thee exceeding  fruitful,  and I will make  nations  of thee, and kings  shall come out  [7] And I will establish  my covenant  between me and 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.  [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,  for an everlasting  possession;  and I will be their God. 

What does Genesis 17:1-8 Mean?

Contextual Meaning

Thirteen years after the birth of Ishmael ( Genesis 16:16) God spoke to Abram again (the fifth revelation; Genesis 17:1). God called Himself by a new name: El Shaddai (the Almighty God). This was appropriate in view of the thing God proceeded to reveal to Abram that He would do. It would require supernatural power.
The references to the "covenant" in this chapter have caused some confusion. The Abrahamic Covenant (ch15) is in view ( Genesis 17:4; Genesis 17:7; Genesis 17:11; Genesis 17:19; Genesis 17:21) but also the outward sign of that covenant that was the covenant of circumcision ( Genesis 17:2; Genesis 17:9-10; Genesis 17:13-14; cf. Acts 7:8). Thus Moses used the word "covenant" with two different references here, though throughout, the Abrahamic Covenant is in view. Perhaps visualizing the covenant of circumcision as a smaller circle within the larger circle of the Abrahamic Covenant will help. Whereas the Abrahamic Covenant was unconditional, the covenant of circumcision depended on Abram"s obedience ( Genesis 17:1-2). God would bless Abram as Abram obeyed God by circumcising his household. This blessing would be in the form of multiplying Abram"s descendants "exceedingly," even more than God had already promised. The rite of circumcision was to be a continuing sign of the Abrahamic Covenant to all of Abram"s descendants.
God also gave Abram and Sarai the added assurance that they would have a multitude of descendants by changing their names. [1] He changed the name "Abram" (high or exalted father) to "Abraham" (father of a multitude), and he changed the name "Sarai" (my princess [2]) to "Sarah" (royal princess [3]). Abraham"s name emphasized the number of his seed. Sarah"s evidently stressed the royal nature of their line ( Genesis 17:6; Genesis 17:16; Genesis 17:20; cf. Genesis 12:2).
"The choice of the word be fruitful in Genesis 17:6 and multiply in Genesis 17:2 seems intended to recall the blessing of all humankind in Genesis 1:29 : "Be fruitful and multiply and fill the land," and its reiteration in Genesis 9:1 : "Be fruitful and multiply and fill the land." Thus the covenant with Abraham was the means through which God"s original blessing would again be channeled to all humankind." [4]
Circumcision was "an everlasting covenant" ( Genesis 17:7) because it marked the eternal salvation of the person who believed God as Abraham did, not because God wanted people to practice it forever. [5] God has not commanded circumcision of the flesh for Christians. Some Christians in the reformed traditions of Protestantism regard baptism as what God requires of us today in place of circumcision. They practice infant baptism believing that this rite brings the infant into the "covenant community" (i.e, the church) and under God"s care in a special sense. Some believe baptism saves the infant. Others believe it only makes the infant a recipient of special grace. The Bible is quite clear, however, that baptism is a rite that believers should practice after they trust Christ as their Savior as a testimony to their faith. There are parallels between circumcision and baptism, but God did not intend baptism to replace circumcision. God did command circumcision of the Israelites in the Mosaic Law, but He has not commanded it of Christians. We do not live under the Mosaic Law ( Romans 4:10-13; Romans 6:14-15; Romans 7:1-4; Romans 10:4).