Chapter 17

1 God reneweth the covenant. 5 Abram his name is changed in token of a greater blessing. 10 Circumcision is instituted. 15 Sarai her name is changed, and she blessed. 17 Isaac is promised. 23 Abraham and Ishmael are circumcised.

1. 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.

I am the Almighty God. This name of God, ХElРShaddai, is found only in the books of Genesis and Job, 6 times in the former and 31 times in the latter. This is one of many indications that the author of both books was one and the same person. The origin and meaning of the word Shaddai are uncertain, but the KJV translation, “almighty,” is in all probability the most nearly correct one (Isa. 13:6; Joel 1:15). This name was well chosen in view of the new promise God was about to make to Abram. Twenty-four years had passed since his entry into the land of Canaan (see Gen. 12:4). During the first ten years God had repeatedly promised Abram a child, until he took things into his own hands, married Hagar, and begot Ishmael. Since Ishmael’s birth there is no record of any further divine revelations having been received, and Abram seems to have thought that Ishmael was the fulfillment of God’s promises (see vs. 17, 18). Ready now to renew His promise to Abram, God found him somewhat skeptical. For this reason God introduced Himself as “the Almighty God,” for whom nothing, however difficult it might appear to men, would be impossible.

Relief Map of Palestine

Walk before me. For 13 years Abram had not fully walked “before” God; hence the command to do so. Abram was to walk as if in God’s very presence, conscious of divine inspection and solicitous for His approval—not behind Him, as if sensible of his shortcomings and desirous of avoiding observation. There is a marked difference between the expression used to designate Enoch’s (ch. 5:24) and Noah’s (ch. 6:9) lives, and this command. Of the two earlier patriarchs it was said that they walked “with God,” while Abram is asked to walk “before” Him. This suggests a less-complete degree of fellowship, and may have implied God’s displeasure with Abram’s lack of faith in marrying Hagar.

Be thou perfect. Just as righteousness received in faith (justification) was necessary to the establishment of the covenant, so a blameless walk before God (sanctification) was necessary to its maintenance. This exhortation may perhaps have been a veiled reference to the fact that Abram’s past life had not been entirely blameless. God wished Abram to understand that the ultimate realization of the divine promise required him to measure up more completely to God’s exalted standard of purity and holiness (see Matt. 5:8, 48). Abram was called to a higher experience than he had known heretofore.

2. My covenant. This does not intimate a new covenant, but rather that the covenant concluded some 14 years earlier (ch. 15) was about to be carried out.

3. Abram fell on his face. Abram, who may have wondered during the many years of silence whether God would ever reveal Himself again, fell down in reverential awe. This attitude in worship was common in ancient times, and was even a posture showing respect for human beings (see Gen. 17:17; 24:52; Num. 16:22; Mark 14:35).

4. As for me. God refers to Himself at the beginning of the sentence by way of emphasis. The expression is equivalent to saying, “So far as I am concerned I,” or, “I for my part,” hold myself bound to the covenant of many years ago.

A father of many nations. This prediction was to have a twofold fulfillment. In the first place, it pointed to the numerous tribes that would trace their genealogy back to Abram. The Ishmaelite Arabs, the Midianites, and other Arabic tribes descending from Keturah (see ch. 25:1–4), and the Edomites—as well as the Israelites—all were the offspring of Abram. In a wider sense, however, this promise pointed to the innumerable spiritual descendants who would claim Abram as their father (Gal. 3:29).

5. 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.”

7. 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.

An everlasting covenant. The word translated “everlasting” does not by any means always indicate an endless period (see on Ex. 21:6). “Everlasting” as used in the Bible generally denotes circumstances or conditions that are to persist so long as the object to which they apply can, by virtue of its inherent nature, be affected by them. This is clear from such expressions as let the king “live for ever” (1 Kings 1:31; Neh. 2:3; etc.), which simply expresses the wish that the king may enjoy a long life. Inasmuch as all followers of Christ—the spiritual seed of Abraham—are heirs to the glorious covenant promises (Gal. 3:7, 27–29), the “everlasting covenant” must remain in effect as long as the plan of salvation is operative. The provisions of God’s covenant with Abraham are thus available throughout all generations.

To be a God. This promise comprehends all the blessings of salvation and is a clear indication of the spiritual character of the Abrahamic covenant. God gives Himself to the one who enters into the covenant relationship, and in so doing bestows upon him all the privileges, the joys, and the glorious hope that come with kinship to God. He who thus becomes a son or a daughter of God can desire nothing more to make him happy, either in this life or in the life to come. It is as if God had said to Abraham, “Whatever I am or have, or whatever I can do, I will be and do for you and for your seed. All my boundless resources shall be employed for your protection, your consolation, and your salvation” (see Rom. 8:32). Blessed indeed are those whose God is Jehovah (Ps. 144:15). Under the terms of the everlasting covenant, God and the believer each gives himself without reservation to the other.

8. All the land of Canaan. To those far-reaching promises of a spiritual nature was added once more the assurance that the whole land of Canaan was to belong to Abraham and to his posterity. This promise had been made repeatedly in the past (see chs. 12:7; 13:15; 15:7, 18–21). Upon this occasion he was told that the promise would remain in force forever, meaning that his literal descendants were to possess the land so long as they should comply with the conditions of the covenant, and that his faithful children, both literal and spiritual, would eventually inherit the heavenly Canaan forever and ever.

10. Every man child. In the Hebrew this is much more of a command than the English rendering implies. Literally, “Circumcise among you every male.” The rite of circumcision is here introduced as an obligation in connection with the covenant. It was to be the sign of the covenant with literal Israel as baptism is for spiritual Israel (see Gen. 17:11; Col. 2:11, 12; Titus 3:5; 1 Peter 3:21). The one was related to physical birth; the other accompanies the spiritual rebirth.

11. 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).

The Hebrews were not alone in ancient times in their practice of circumcision. For example, there are records of the custom among the early Egyptians and various Semitic peoples.

It has been practiced in differing forms and administered to persons of varying ages or classes, and has survived into modern times among some African tribes, the Arabs, and other Moslem peoples, and scattered groups such as the Pacific islanders.

A token of the covenant. God has appointed signs and memorials of various significant events. The Sabbath was instituted as a memorial of creation; circumcision, of the Abrahamic covenant; baptism, of Christ’s death and resurrection; and the Lord’s Supper, of Christ’s vicarious sacrifice. Outward signs may teach spiritual truths, thus becoming God’s appointed channels of spiritual blessing. Thus they may serve as perpetual reminders of God’s grace and of our own duty and responsibility.

12. Every man child. Abraham was given specific instructions as to who should participate in the rite of circumcision, and when it was to be administered. These regulations were later incorporated into the law of Moses (Lev. 12:3; Luke 2:21). No male member of Hebrew society, whether free or slave, was exempted. Circumcision, the token of God’s covenant with Abraham, became a sign to Israel that they were God’s people, and every male Israelite, therefore, received that sign. With the rejection of literal Israel as God’s chosen people, circumcision ceased to have significance as a religious rite (Acts 15:5, 10, 19, 20, 24, 28, 29; Gal. 2:3–5; 5:2–6; Rom. 2:28, 29).

14. Be cut off. This judgment is repeated in the Mosaic legislation, for various infractions of its provisions (see Ex. 12:15, 19; Lev. 17:4, 10; Num. 15:30; 19:13). The personal experience of Moses indicates the solemn importance God attached to the performance of this rite (Ex. 4:24–26). Whether the sentence was to be carried out at the hands of the congregation, the civil magistrates, or God Himself is not explicitly stated. That the expulsion from one’s people was in certain cases followed by the death penalty (see Ex. 31:14) does not prove that capital punishment invariably accompanied such a sentence (see Ex. 12:19; Lev. 7:20, 21; Num. 19:13). However this may have been, an uncircumcised Hebrew, whether child or adult, would forfeit his social, political, and religious standing as a Hebrew (see on Ex. 12:15).

15. Sarah shall her name be. This is the first time Abraham’s wife Sarai was mentioned by name in any divine communication with him. No great difference exists between the two names Sarai and Sarah. Sarai, meaning “my princess,” became simply Sarah, “a princess.” Formerly she had been Abraham’s princess, but henceforth she was to be recognized as the princess and progenitor of an entire nation. She would belong to her descendants as well as to Abraham.

16. A son also of her. After the many years of waiting Abraham was given definite instructions to the effect that the promised seed would be Sarah’s child and not the child of Hagar (see Gal. 4:22–31).

Kings of people shall be of her. This refers primarily to David and his successors upon the throne of Judah, but includes as well the royalty of Edom. God assures Abraham that notwithstanding the perversity of men, who so often in their haste hinder Him, His purpose will prevail (see Isa. 46:10, 11; 55:10, 11).

17. Abraham fell upon his face. That Abraham fell once more upon his face indicates that he had risen since prostrating himself at the beginning of this revelation (see v. 3).

And laughed. Commentators vary in their opinion as to whether Abraham’s laughter was the expression of joy or of doubt. Although it would be more pleasing to agree with those who advocate the former, on the basis of Rom. 4:19, 20, the context seems to favor the latter. Paul’s statement in Romans would then apply to Abraham’s state of mind after being convinced of the reality of the promise. The questions asked by Abraham, probably in his heart rather than spoken audibly, “Shall a child be born unto him that is an hundred years old,” and, “Shall Sarah, that is ninety years old, bear?” do not leave the impression of being spoken in joy. They seem to express doubt. Perhaps Abraham’s laughter may also have reflected his embarrassment in finding that the divine promise regarding Sarah ignored his plans for Ishmael (see Gen. 17:18). Those who find it difficult to think of doubt in the heart of Abraham, the great hero of faith, should consider the events recorded in chs. 12:11–13 and 16:2–4. Note also Sarah’s laughter in ch. 18:12–15, which shows that she still doubted, even after Abraham had believed (see ch. 21:6, 9; also on ch. 17:19).

18. That Ishmael might live before thee! This plea suggests that ever since the birth of Ishmael, Abraham had clung tenaciously to the hope that this son might be the promised heir. Blind to the possibility of Sarah’s presenting him with a son, at her advanced age, Abraham intercedes on behalf of Ishmael. Abraham would be content to accept him, the son of his own devising, in lieu even of the one to be born of Sarah. Furthermore, it would save him the embarrassment of giving up his publicly announced plan for Ishmael to be his heir (see PP 146).

19. Call his name Isaac. “Indeed”—unquestionably—Sarah would become a mother; there was no reason to doubt. The name God selected for Sarah’s promised son, Isaac, means “he laughs.” This may be a reference to Abraham’s laughter, the lasting reminder of a weak moment of doubt. More likely, however, it reflects the joy Abraham would experience with the birth of the son of promise. He might laugh now in doubt, but then he would rejoice indeed, when faith should meet reality (see Gen. 21:6, 7; Isa. 54:1; Gal. 4:27). The names of both Isaac and Ishmael were selected prior to birth, and the names of Abram and Sarai were changed because a new experience was in store for them.

20. As for Ishmael. God reassured Abraham that the special promises made to Isaac would not contravene those made to Ishmael’s mother at the well in the wilderness (ch. 16:10). The names of the 12 sons of Ishmael are given in ch. 25:12–16. Like the 12 sons of Jacob, each of them became the father of a tribe (see on ch. 25:13–16).

21. With Isaac. Repeating the statement of v. 19, God assured Abraham that Isaac, not Ishmael, was to be the son of the covenant. While Ishmael should share generally in the blessings promised to Abraham, the offspring of Isaac would become sufficiently numerous to possess the land of Canaan. Specifically, the covenant, with all its material and spiritual blessings, was to Sarah’s son, Isaac, and to his posterity. The later history of the two sons fully justifies God’s selection of the one and rejection of the other. Even though Hagar had come to believe in the true God, the influence of her earlier Egyptian training proved to be decisive in the life of Ishmael and his sons, for his descendants became pagans.

At this set time. A time limit is now attached to the promise of a son. No longer could there be room for uncertainty. After waiting nearly 25 years since the first promise, and having shown faith and doubt in the past, Abraham learned that the time of waiting was soon to end.

22. God went up. This statement indicates that the revelation of God had been a visible one. We have no idea of the form under which Abraham saw God.

23. Abraham took Ishmael. Obeying God, Abraham circumcised all male members of his large household, including Ishmael. Because Ishmael was 13 years old when circumcised (v. 25), the Arabs even now defer this rite to a much later period than do the Jews, generally from the age of 5 to 13 and frequently not before the 13th year.

Ellen G. White comments

1-16PP 137-138

1 PP 137, 370

1, 2 SR 146

4 PP 137

5 PP 138

7 PP 370; SR 78, 146

10 PP 138, 363; SR 148

10, 11 SR 146

16 PP 138, 146

18 SR 78

18-20PP 146

19 SR 78