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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 17:7–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The continuance of the covenant, intimated in three things: - 1. It is established; not to be altered nor revoked. It is fixed, it is ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only (then it would die with him), but with his seed after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and meaning of it. The covenant of grace is everlasting. It is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted with the seal of it to the seed of believers, and the internal administration of it by the Spirit of Christ's seed in every age.
II.The contents of the covenant:
it is a covenant of promises, exceedingly great and precious promises. Here are two which indeed are all-sufficient: - 1. That God would be their God, Gen 17:7, Gen 17:8. All the privileges of the covenant, all its joys and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: his wisdom theirs, to guide and counsel them; his power theirs, to protect and support them; his goodness theirs, to supply and comfort them. What faithful worshippers can expect from the God they serve believers shall find in God as theirs. This is enough, yet not all. 2. That Canaan should be their everlasting possession, Gen 17:8. God had before promised this land to Abraham and his seed, Gen 15:18. But here, where it is promised for an everlasting possession, surely it must be looked upon as a type of heaven's happiness, that everlasting rest which remains for the people of God, Heb 4:9. This is that better country to which Abraham had an eye, and the grant of which was that which answered to the vast extent and compass of that promise, that God would be to them a God; so that, if God had not prepared and designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham according to the flesh, so heaven is secured to all his spiritual seed, by a covenant, and for a possession, truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers, Eph 1:14. Canaan is here said to be the land wherein Abraham was a stranger; and the heavenly Canaan is a land to which we are strangers, for it does not yet appear what we shall be.
III.The token of the covenant, and that is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Act 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, Gen 17:9, Gen 17:10. It is called a sign and seal (Rom 4:11), for it was,
1.A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that they should be fulfilled, that in due time Canaan would be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates that these promises looked further to another Canaan, which they must still be in expectation of. See Heb 4:8.
2.An obligation upon Abraham and his seed to that duty which was their port of the covenant; not only to the duty of accepting the covenant and consenting to it, and putting away the corruption of the flesh (which were more immediately and primarily signified by circumcision), but, in general, to the observance of all God's commands, as they should at any time hereafter be intimated and made known to them; for circumcision made men debtors to do the whole law, Gal 5:3. Those who will have God to be to them a God must consent and resolve to be to him a people. Now,
(1.)Circumcision was a bloody ordinance; for all things by the law were purged with blood, Heb 9:22. See Exo 24:8. But, the blood of Christ being shed, all bloody ordinances are now abolished; circumcision therefore gives way to baptism.
(2.)It was peculiar to the males, though the women were also included in the covenant, for the man is the head of the woman. In our kingdom, the oath of allegiance is required only from men. Some think that the blood of the males only was shed in circumcision because respect was had in it to Jesus Christ and his blood.
(3.)It was the flesh of the foreskin that was to be cut off, because it is by ordinary generation that sin is propagated, and with an eye to the promised seed, who was to come from the loins of Abraham. Christ having not yet offered himself to us, God would have man to enter into covenant by the offering of some part of his own body, and no part could be better spared. It is a secret part of the body; for the true circumcision is that of the heat: this honour God put upon an uncomely part, Co1 12:23, Co1 12:24.
(4.)The ordinance was to be administered to children when they were eight days old, and not sooner, that they might gather some strength, to be able to undergo the pain of it, and that at least one sabbath might pass over them.
(5.)The children of the strangers, of whom the master of the family was the true domestic owner, were to be circumcised (Gen 17:12, Gen 17:13), which looked favourable upon the Gentiles, who should in due time be brought into the family of Abraham, by faith. See Gal 3:14.
(6.)The religious observance of this institution was required under a very severe penalty, Gen 17:14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Exo 4:24, Exo 4:25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them. If they cut not off the flesh of their foreskin, God would cut them off from their people. It is a dangerous thing to make light of divine institutions, and to live in the neglect of them.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Verse 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.
(Chapter 17—Verse 3 and following) And the Lord spoke to him, saying: Behold, my covenant is with you, and you shall be the father of a multitude of nations, and your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of many nations. It should be noted that wherever we read Testament in Greek, in the Hebrew language it is the word covenant or pact, that is, Berith (). The Hebrews say that God, from his name, which is the Tetragrammaton among them, added the letter He to Abraham and Sarah: for he was first called Abram (), which means lofty father, and later he was called Abraham (), which means father of many: for what follows nations is not part of the name, but is understood. It is not surprising, therefore, that when it seems that the letter Α has been added among the Greeks and us: we have called it the Hebrew letter He added; for the language of that tongue is to write with He (ה), but to read with A (א): just as, on the contrary, the letter A is often pronounced as He.
And I will give to you and to your seed after you the land of your sojournings, all the land of Canaan, for an everlasting possession. It requires a more laborious exposition on how it should be understood as fulfilled or still expected to be fulfilled, since any earthly possession cannot be eternal for any nation. But it should be known that "eternal" is interpreted by our people as what the Greeks call "Aeonion," which is derived from "age." For in Greek "Aeon" is called an age. But the Latins did not dare to say "age-long," lest they send the meaning far off into something else. For many things are called "age-long" that are done in this age in such a way as to pass away in a short time. However, what is called "Aeonion" either has no end or extends to the end of this age. And therefore, as we said above, the land of Canaan is given as an everlasting possession to the seed of Abraham, because in it Christians, up to the end of this age, whether from the Jews or from the Gentiles, that is, the seed of Abraham, are believed never to be lacking.
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Summary
Genesis 17:8 articulates a pivotal aspect of God's covenant with Abraham, unequivocally promising him and his burgeoning lineage the entire land of Canaan as an enduring and permanent possession. This divine declaration not only underscores God's absolute faithfulness and sovereign initiative but also reveals His profound desire for an intimate, exclusive, and perpetual covenantal relationship, culminating in the foundational statement, "and I will be their God."
Context
Literary Context
Genesis 17 marks a significant re-affirmation and expansion of God's covenant with Abram, initiated in Genesis 12 and further developed in Genesis 15. Following the interlude of Ishmael's birth in Genesis 16, chapter 17 presents God's appearance to Abram when he is ninety-nine years old, formally establishing the "covenant of circumcision." This chapter introduces the name change from Abram to Abraham, signifying his new role as "father of a multitude of nations" (Genesis 17:5). Verse 8, specifically, reiterates and solidifies the land promise, which is a recurring theme throughout these covenant chapters, emphasizing its everlasting nature and the divine guarantee behind it, setting the stage for the birth of Isaac and the continuation of the promised lineage.
Historical & Cultural Context
In the ancient Near East, land was intrinsically linked to identity, security, and prosperity. Covenants often involved grants of land from a superior king to a vassal, but God's covenant with Abraham is unique in its unilateral, unconditional nature regarding the initial promise. Abraham's status as a "stranger" (Hebrew: ger or magur) in Canaan highlights his nomadic, landless existence at the time of the promise, making the divine grant even more significant. This nomadic lifestyle was common for pastoralists, but the promise of a permanent, inherited land was revolutionary. Furthermore, the concept of a deity being "their God" was a profound declaration of exclusive relationship and protection, far surpassing typical patron-client relationships in the ancient world, establishing a unique national and spiritual identity for Abraham's descendants.
Key Themes
Genesis 17:8 contributes significantly to several overarching themes within Genesis and the broader Pentateuch. It reinforces the theme of Divine Faithfulness and Promise-Keeping, demonstrating God's unwavering commitment to His word despite human doubt or delay. The phrase "everlasting possession" underscores the Permanence of God's Covenant, particularly concerning the land and the lineage through whom the covenant would be maintained. It also highlights Election and Inheritance, as God sovereignly chooses Abraham and his descendants for a unique relationship and a specific geographical inheritance. Finally, the culminating declaration, "and I will be their God," establishes the theme of Covenant Relationship as the Ultimate Goal, revealing that the land promise is not an end in itself but a means to foster a deep, intimate, and exclusive bond between the Creator and His chosen people, a theme echoed in passages like Exodus 6:7 and Jeremiah 31:33.
Exposition and Analysis
Key Word Analysis
This term, derived from the root "to sow," primarily refers to offspring or posterity. In the context of Genesis 17:8, it signifies Abraham's biological descendants, through whom the covenant promises would be perpetuated. Beyond a simple biological lineage, "seed" also carries theological weight, pointing to the specific line through which God's redemptive plan would unfold, ultimately culminating in the singular "Seed," Christ.
This word denotes a duration that is concealed or extends beyond the vanishing point, implying perpetuity, age-long, or without end. When applied to the land as an "everlasting possession," it emphasizes the permanent and divinely secured nature of the grant, indicating a perpetual right to the land for Abraham's descendants that transcends temporary human circumstances or political shifts.
This plural noun, often used with a singular verb, refers to the supreme God, the Creator and Sovereign of the universe. In the phrase "I will be their God," it signifies an exclusive, intimate, and protective relationship between the Almighty and His chosen people. It implies His ownership, care, and covenantal commitment to them, establishing their unique identity as His people.
Verse Breakdown
"And I will give unto thee, and to thy seed after thee"
This opening clause emphasizes the divine initiative and the unilateral nature of the covenant promise. God, as the sovereign giver, bestows this gift upon Abraham and extends it generationally to his future descendants, establishing a perpetual claim that is not dependent on human merit but on God's faithfulness.
"the land wherein thou art a stranger, all the land of Canaan"
This specifies the object of the promise: the entire geographical region of Canaan. The description of Abraham as a "stranger" (Hebrew: magur) highlights his current transient status, underscoring that the land is a gracious gift, not something he earned or possessed by right. The repetition and emphasis on "all the land of Canaan" stress the comprehensive and undivided nature of the promised inheritance.
"for an everlasting possession"
This phrase defines the duration and nature of the land grant. It is not a temporary lease or a conditional occupancy, but a permanent, divinely secured ownership. The Hebrew term achuzzah 'olam (everlasting possession) signifies a perpetual right and inheritance, ensuring that the land would forever belong to Abraham's descendants.
"and I will be their God"
This climactic declaration encapsulates the deepest relational aspect of the covenant. It moves beyond mere land ownership to signify an intimate, personal, and exclusive bond between the Almighty God and His chosen people. This covenant formula, central to biblical theology, establishes Israel's unique identity and purpose, revealing that the land is a means to facilitate a secure environment for this profound, saving relationship.
Literary Devices
The verse effectively employs Repetition and Covenant Formula to underscore its significance. The phrase "all the land of Canaan" reiterates the comprehensive scope of the promised territory, ensuring no ambiguity regarding the extent of the inheritance. More profoundly, the culminating declaration, "and I will be their God," is a classic Covenant Formula found throughout Scripture (e.g., Exodus 6:7, Leviticus 26:12). This formula signifies the establishment of a unique, exclusive, and intimate relationship between God and His chosen people, serving as the ultimate goal and bedrock of the covenant. The use of this formula elevates the land promise from a mere geographical grant to a foundational element of a spiritual and relational identity.
Theological and Thematic Connections
Genesis 17:8 stands as a profound testament to God's sovereign faithfulness and the enduring nature of His covenant promises. It reveals that God's plan for Abraham and his descendants is not merely about a physical piece of land, but about establishing a unique, intimate relationship where He is their God and they are His people. The land serves as the tangible context for this relationship, providing a secure place for the chosen nation to grow, worship, and fulfill their role in God's redemptive plan for humanity. This verse solidifies the promise of a distinct people, in a distinct place, under the direct authority and blessing of the Almighty, setting the stage for the nation of Israel and the subsequent unfolding of salvation history.
Reflection and Application
Genesis 17:8 offers enduring assurance for believers today, reminding us of God's unwavering commitment to His promises. Just as He unequivocally promised and ultimately delivered the land to Abraham's descendants, we can trust that all His promises, both temporal and eternal, will be fulfilled in His perfect timing and way. While the physical land promise was specific to ancient Israel, believers in Christ are considered Abraham's spiritual seed and are heirs to a glorious spiritual inheritance that transcends geographical boundaries. This inheritance includes eternal life, the indwelling Holy Spirit, and a secure place in God's eternal kingdom. Furthermore, the ultimate promise, "I will be their God," reminds us that God's deepest desire is a profound, covenantal relationship with His people—a relationship that provides ultimate security, identity, and purpose, grounding our faith in His faithful character.
Questions for Reflection
FAQ
Does "everlasting possession" mean the land promise is unconditional and eternal for physical Israel?
The term achuzzath 'olam (everlasting possession) signifies a perpetual and divinely secured right to the land for Abraham's descendants. While the grant of the land is indeed everlasting and unconditional on God's part, the enjoyment and continued dwelling in that possession have historically been conditional upon Israel's obedience to the covenant, as detailed in other parts of the Torah (e.g., Deuteronomy 28). However, the underlying divine promise and ultimate claim to the land remain permanent, pointing to future restoration and fulfillment, as seen in prophetic passages like Ezekiel 36:24-28.
How does God being "their God" relate to the land promise?
The phrase "I will be their God" is the pinnacle of the covenant relationship, signifying a unique and exclusive bond between the Creator and His chosen people. The land promise serves as the geographical context and tangible expression of this relationship, providing a secure place where God's people can dwell under His direct rule and blessing. It establishes the setting for their identity as God's chosen nation, where they can worship Him, live according to His covenant laws, and be a light to the nations (Isaiah 49:6). The land is not an end in itself, but a means to facilitate and demonstrate this profound, intimate, and exclusive relationship.
Christ-Centered Fulfillment
The promises of Genesis 17:8 find their ultimate and spiritual fulfillment in Jesus Christ. While the physical land of Canaan was given to Abraham's physical descendants, Christ, as the true and singular "seed" of Abraham (Galatians 3:16), inherits all the promises in their fullest sense. Through His atoning work, believers from every nation become Abraham's spiritual seed and are thus heirs according to the promise. This inheritance is not merely a physical land but an eternal, heavenly inheritance and a share in the new heavens and new earth, where righteousness dwells. Most profoundly, the declaration "and I will be their God" is perfectly realized in Christ, who mediates the New Covenant (Hebrews 8:6), enabling a deeper, more intimate relationship with God through the indwelling Holy Spirit (John 14:23). Through Him, God's people are gathered from all nations into a spiritual kingdom that transcends geographical boundaries, living in the presence of their God forever (Revelation 21:3).