Genesis 17:7
And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God to you, and to your seed after you.
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Genesis 17:7. And I will establish my covenant — Not to be altered or revoked; not with thee only, then it would die with thee; but with thy seed after thee — Especially thy spiritual seed. It is everlasting in the evangelical meaning of it, from everlasting in the counsels of it, and to everlasting in the consequences of it. This is a covenant of exceeding great and precious promises. Here are two which indeed are all-sufficient: one is, that God would be a God to him and to his seed. 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: wisdom to guide and counsel them, power to protect and support them, goodness 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: The other is, —17:7-14 The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac's posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ's sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.Next, the spiritual part of the covenant comes into view. "To be a God unto thee, and to thy seed after thee." Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. "A perpetual covenant." This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on man's side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.5. but thy name shall be Abraham—In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Re 2:17). i.e. Whatsoever I am or have, all that shall be thine, and shall be employed for thy protection, consolation, and salvation. This phrase contains in it the confluence of all blessing, temporal, spiritual, and eternal. See Leviticus 26:12 Psalm 33:12 144:15 Jeremiah 31:33. And I will establish my covenant between me and thee,.... Not only renew it, but confirm it by the following token of circumcision:

and thy seed after thee, in their generation; such blessings in it as belonged to his natural seed, as such he confirmed to them, to be enjoyed by them in successive ages; and such as belonged to his spiritual seed, to them also, as they should be raised up in future times in one place and another:

for an everlasting covenant; to his natural seed, as long as they should continue in the true worship of God; and in their own land; or until the Messiah came, in whom the covenant of circumcision had its accomplishment, and was at an end; and to all his spiritual seed, with respect to the spiritual blessings of it, which are everlasting, and are never taken away, or become void:

to be a God unto thee, and to thy seed after thee; to his natural seed, as the God of nature and providence, communicating the good things of life unto them; protecting, preserving, and continuing them in the land he gave them, and in the possessive of all the good things in it, so long as they were obedient to him as their King and their God; and to his spiritual seed, as the God of all grace, supplying them with grace here, and bestowing upon them glory hereafter.

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.
7. for an everlasting covenant] Cf. 13, 19. LXX εἰς διαθήκην αἰώνιον. The relationship is to be one transcending the limits of time. The covenant is to be “established,” cf. Genesis 6:18, Genesis 9:9. The idea is slightly different from that of the covenant being “made,” Genesis 15:18. There the phrase refers back to the solemnity of ancient binding institutions; here it points forward to the permanence of a new and enduring relationship. God undertakes to be the God of Abraham and of his descendants. He will take care of them as His own, and they on their side will obey and serve Him as His people. Cf. Exodus 6:7; Deuteronomy 26:17.Verse 7. - And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, - literally, for a covenant of eternity (vide Genesis 9:16) - to be a God unto thee, and to thy seed after thee. Literally, to be for Elohim; a formula comprehending all saving benefits; a clear indication of the spiritual character of the Abrahamic covenant (cf. Genesis 26:24; Genesis 28:13; Hebrews 11:16). The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Genesis 17:22), He said to him, "I am El Shaddai (almighty God): walk before Me and be blameless." At the establishment of the covenant, God had manifested Himself to him as Jehovah (Genesis 15:7); here Jehovah describes Himself as El Shaddai, God the Mighty One. שׁדּי: from שׁדד to be strong, with the substantive termination ai, like חגּי the festal, ישׁישׁי the old man, סיני the thorn-grown, etc. This name is not to be regarded as identical with Elohim, that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai, which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah, and describing Jehovah, the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of "his own body now dead," and "the deadness of Sarah's womb" (Romans 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, "Walk before Me (cf. Genesis 5:22) and be blameless" (Genesis 6:9). "Just as righteousness received in faith was necessary for the establishment of the covenant, so a blameless walk before God was required for the maintenance and confirmation of the covenant." This introduction is followed by a more definite account of the new revelation; first of the promise involved in the new name of God (Genesis 17:2-8), and then of the obligation imposed upon Abram (Genesis 17:9-14). "I will give My covenant," says the Almighty, "between Me and thee, and multiply thee exceedingly." בּרית נתן signifies, not to make a covenant, but to give, to put, i.e., to realize, to set in operation the things promised in the covenant - equivalent to setting up the covenant (cf. Genesis 17:7 and Genesis 9:12 with Genesis 9:9). This promise Abram appropriated to himself by falling upon his face in worship, upon which God still further expounded the nature of the covenant about to be executed.
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