The Abrahamic Covenant, pt. 2
WEEK 4: The Abrahamic Covenant (Part 2) – Sign, Identity, and Covenant Expansion
Primary Text
Genesis 17:1–27
Expositional Outline
I. Covenant Renewal with Expanded Clarity (vv. 1–8)
v.1: “Walk before me, and be blameless” — covenant fidelity now includes moral expectations.
v.2: Covenant language returns (“I will make my covenant between me and you…”), this time with broader scope.
vv.3–8: Promise reemphasized — descendants, land, “I will be their God.”
II. The Covenant Sign: Circumcision (vv. 9–14)
v.10: This is my covenant — circumcision as outward mark of participation.
v.12: 8th-day circumcision links to ritual purity (cf. Leviticus 12:3).
v.14: Warning — uncircumcised male “shall be cut off” (wordplay on cutting/covenant).
III. Name Changes and Narrative Tension (vv. 15–22)
v.5: Abram (“exalted father”) → Abraham (“father of many”)
v.15: Sarai → Sarah (likely both mean "princess" but reflects formal shift in covenant inclusion)
v.17: Abraham laughs — parallels Sarah’s laughter later.
vv.18–21: God distinguishes Isaac as covenant child — Ishmael is blessed, but not the heir.
IV. Immediate Obedience (vv. 23–27)
Abraham obeys that very day — models covenant responsiveness.
Original Language Insights
תָּמִים (tamim) – “Blameless” (v.1). Often used of sacrifices (unblemished), but also of integrity in character (cf. Job 1:1). Not sinlessness, but wholehearted devotion.
מוּל (mul) – Root for “circumcise.” Repeats 9x in this chapter, emphasizing centrality of the sign.
הִמּוֹל יִמּוֹל (himmol yimmol) – Infinitive absolute construction (v.13), a Hebrew intensifier. Translates: “must absolutely be circumcised.”
כָּרַת (karat) – “Cut off” (v.14): double meaning. Cutting a covenant and being cut off if the sign is rejected.
Cross-References
Romans 4:9–12 – Paul clarifies that Abraham was justified before circumcision; the sign confirmed righteousness, not earned it.
Deuteronomy 10:16; 30:6 – Call for a circumcised heart points to internal transformation.
Acts 15:1–11 – Early church controversy over circumcision — resolved by appeal to faith, not law.
Philippians 3:3 – Christians as the “true circumcision,” worshiping by the Spirit.
Hermeneutical Analysis
Historical-Grammatical
Circumcision was not unique to Israel, but in this covenant, it is redefined — it becomes a theological marker, not just a tribal or ethnic one.
Name changes indicate identity transformation and covenantal commissioning.
Canonical
Genesis 17 marks the institutionalization of the covenant. The promises of Genesis 12 and 15 now come with obligations and boundaries.
Sets a precedent for future covenant signs (e.g., Sabbath in Exodus 31, baptism in Matthew 28).
Redemptive-Historical
The shift from physical circumcision to spiritual circumcision in the NT shows continuity and fulfillment, not contradiction.
The promised offspring theme (Isaac) builds toward Christ, the ultimate seed (Galatians 3:16).
Deep-Dive, Theologically Rich Insights
Name Changes – These reflect God’s authority to redefine identity. Abraham and Sarah’s new names don’t just mark a fresh start; they mark inclusion in God's redemptive plan. It’s a royal commissioning.
Covenant Sign and Infant Inclusion – Circumcision was administered to infants (v.12), signaling God's covenant included households, not just individuals. This deeply informs debates on covenantal inclusion today (e.g., baptism theology).
Double Wordplay – God’s command to “cut” a sign (circumcision) is paired with the threat to “cut off” those who reject it. The sign of the covenant is a serious matter — visible signs always involve visible consequences.
Abraham’s Immediate Obedience (v.23) – A theologically charged moment: the sign of the covenant is painful, personal, and intimate, yet Abraham obeys “that very day.” This shows true covenantal trust and leadership.
Teaching or Preaching Application
Hook: Ask, “What external signs show your identity?” (e.g., wedding rings, uniforms, logos). Then explore why God gave an external mark to a spiritual promise.
Application Points:
God is the one who names, calls, and marks His people.
External rituals mean nothing without internal devotion (cf. Romans 2:28–29).
Covenant membership always involves personal response and community implications.
Discussion Questions:
Why is circumcision such a central part of this covenant?
What does Abraham’s obedience teach us about faith and covenant commitment?
How does this passage help us understand the shift from Old Covenant signs to New Covenant realities?
