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Commentary on Genesis 17 verses 1–3
Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate are justly delayed. (2.) That Abram and Sarai being so far stricken in age God's power, in this matter, might be the more magnified, and their faith the more tried. See Deu 32:36; Joh 11:6, Joh 11:15. (3.) That a child so long waited for might be an Isaac, a son indeed, Isa 54:1.
II. The way in which God made this covenant with him: The Lord appeared to Abram, in the shechinah, some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant.
III. The posture Abram put himself into upon this occasion: He fell on his face while God talked with him, Gen 17:3. 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before. Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan 8:17; Dan 10:9, Dan 10:15; Rev 1:17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into covenant and communion with himself. He talks with them by his word, Pro 6:22. He talks with them by his Spirit, Joh 14:26. This honour have all his saints. (2.) Those that are admitted into fellowship with God are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God must set themselves to give glory to God and to worship at his footstool.
IV. The general scope and summary of the covenant laid down as the foundation on which all the rest was built; it is no other than the covenant of grace still made with all believers in Jesus Christ, Gen 17:1. Observe here,
1.What we may expect to find God to us: I am the Almighty God. By this name he chose to make himself known to Abram rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 28:3; Gen 43:14; Gen 48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from shôdeh he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa 13:6, and Joe 1:15. Or, (2.) As a benefactor shin for 'ăsher who, and day sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls. See Psa 16:5, Psa 16:6; Psa 73:25.
2.What God requires that we should be to him. The covenant is mutual: Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well-ordered that sincerity is our gospel perfection. Observe, (1.) That to be religious is to walk before God in our integrity; it is to set God always before us, and to think, and speak, and act, in every thing, as those that are always under his eye. It is to have a constant regard to his word as our rule and to his glory as our end in all our actions, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God (Sa1 2:30), and to be entire for him, in all holy conversation. I know no religion but sincerity. (2.) That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit and comfort of our relation to him. (3.) A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.
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SUMMARY
Genesis 17:2 marks a pivotal moment in the Abrahamic narrative, as God reappears to Abram after thirteen years of silence, powerfully reaffirming and expanding His covenant promises. This verse unequivocally declares God's sovereign initiative in establishing a solemn, binding agreement with Abram ("And I will make my covenant between me and thee") and reiterates the foundational promise of an immense posterity ("and will multiply thee exceedingly"), setting the immediate stage for the institution of circumcision and the explicit promise of Isaac's birth through Sarah.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 17:2 is a concise yet immensely powerful declaration, foundational to understanding the Abrahamic covenant. It encapsulates two core components of God's renewed promise to Abram: the establishment of a unique relationship and the assurance of an innumerable lineage.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 17:2 employs several powerful literary devices to convey its profound message. The most prominent is Divine Speech, as God directly addresses Abram, lending immense authority and weight to the words. The use of the first-person singular "I will make" and "I will multiply" emphasizes God's Sovereign Agency and His unilateral commitment to the covenant. Furthermore, the phrase "multiply thee exceedingly" utilizes Intensification through the repetition inherent in the Hebrew construction (harbâ harbeh), literally "multiplying, I will multiply." This emphatic repetition serves as a powerful Hyperbole, conveying the vastness and certainty of the promised increase in descendants, assuring Abram of a lineage far beyond human comprehension or natural means. This divine declaration also functions as a Covenant Formula, setting the tone for the subsequent details of the Abrahamic covenant in the chapter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 17:2 stands as a profound testament to God's unwavering faithfulness and sovereign initiative in establishing His redemptive plan. It demonstrates that the covenant originates solely from God's will, not from human merit or performance, showcasing His character as a covenant-keeping God who is utterly dependable. This verse serves as a crucial reaffirmation and expansion of the Abrahamic Covenant, establishing the foundational framework for God's interaction with humanity throughout history. The emphatic language underscores the absolute certainty and power of God's promises, which will inevitably come to pass, irrespective of human limitations or circumstances. The pledge to "multiply thee exceedingly" signifies not only a physical lineage but also foreshadows the spiritual multitude of believers who would later be counted as Abraham's true descendants through faith, extending the scope of the covenant beyond ethnic boundaries.
REFLECTION AND APPLICATION
Genesis 17:2 offers profound encouragement and insight for believers today, reminding us of the unshakeable nature of God's promises. Just as God remained faithful to Abram despite a long period of silence and human attempts to fulfill divine promises through their own means, we are reminded that God is utterly dependable in His word and His commitments to us. Our circumstances, no matter how challenging, seemingly impossible, or marked by our own impatience, do not limit His power or His perfect plans. This verse invites us to cultivate a deep, abiding trust in God's covenant faithfulness, understanding that His commitments are secure and His purposes will prevail, even when the path is unclear or delayed. Furthermore, the promise of "exceeding multiplication" can be understood not only physically but also spiritually, encouraging us to embrace God's desire to bless and multiply the impact of our lives for His kingdom, enabling us to be a blessing to others as we walk in faithful reliance upon Him.
Questions for Reflection
FAQ
What does "covenant" (berît) signify in Genesis 17:2?
Answer: In Genesis 17:2, berît (בְּרִית) signifies a solemn, binding agreement initiated by God. It is primarily a unilateral covenant, meaning God is the primary party establishing the terms and guaranteeing its fulfillment. This emphasizes God's sovereign commitment to Abram, rather than a reciprocal agreement based solely on human merit. It establishes a unique, enduring relationship between God and Abram, and by extension, his descendants.
How is the promise to "multiply thee exceedingly" fulfilled?
Answer: The promise to "multiply thee exceedingly" has a multi-faceted fulfillment. Primarily, it refers to the physical descendants of Abraham, who became the vast nation of Israel. However, it also extends to a profound spiritual fulfillment: through faith in Christ, all believers, regardless of their ethnic background, are considered the spiritual "seed" of Abraham, inheriting the blessings of the covenant (Galatians 3:7). This encompasses a vast, innumerable multitude from every nation, tribe, and tongue, fulfilling God's promise on a global, spiritual scale.
Does God's statement "I will make my covenant" imply any conditions on Abram's part?
Answer: In Genesis 17:2, the emphasis is squarely on God's initiative ("I will make"). The initial establishment of the covenant itself is presented as God's sovereign, unconditional act, rooted in His faithfulness rather than Abram's prior actions. While subsequent verses in the chapter introduce circumcision as a sign and a requirement for Abraham's household (Genesis 17:9-14), these are responses to, and signs of belonging to, a covenant already graciously established by God. The covenant is fundamentally a promise, though it does call for a faithful response from Abram and his descendants.
CHRIST-CENTERED FULFILLMENT
Genesis 17:2, with its declaration of God's covenant and the powerful promise to "multiply thee exceedingly," finds its ultimate and most expansive fulfillment in Jesus Christ. The "covenant" established with Abraham, though initially for a physical lineage and a specific land, always pointed to a greater spiritual reality and a universal blessing. Through Christ, the true "seed" of Abraham (Galatians 3:16), the promise of "exceeding multiplication" is realized in the vast, spiritual family of God, comprising all who believe in Him. As Galatians 3:29 affirms, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Thus, the blessing promised to Abraham—that he would be the father of many nations (Romans 4:17)—is fulfilled in the global church, where believers from every tribe, tongue, people, and nation are brought into covenant relationship with God through Christ, experiencing the ultimate multiplication of spiritual descendants and the full scope of God's redemptive plan for humanity.