Genesis 17:3

17:1-6 The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, a high father, to Abraham, the father of a multitude. All that the Christian world enjoys, it is indebted for to Abraham and his Seed.

And Abram fell on his face,.... At the sight of so glorious a Person that appeared to him, and in reverence of his majesty, and as sensible of his unworthiness of such a visit, and of having such favours bestowed upon him; and not because he was not as yet circumcised, as the Targum of Jonathan expresses it; and so other Jewish (f) writers observe, that before he was circumcised he fell, when God spoke to him, but afterwards he sat and stood, Genesis 18:1 ; but it may be observed, that not only uncircumcised persons, as Balaam, Numbers 22:31 , in whom Jarchi instances, but circumcised ones, as Ezekiel, Ezekiel 1:28 , Joshua, Joshua 5:14 , and others, have fallen on their faces at a divine appearance: and God talked with him; after he was raised up, and was strengthened and encouraged to stand up before God, and hear what he had to say to him; for after this we read of his falling on his face again, Genesis 17:17; which shows that he had been erect, after he first fell on his face: saying; as follows. (f) Jarchi in loc. Pirke Eliezer, ut supra. (c. 29.)

Genesis 17:3 . And Abram fell on his face while God talked with him — Either, 1st, As one overcome by the brightness of the divine glory; as Daniel and John also were. Or, 2d, 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.

CHAPTER 17 Ge 17:1-27. Renewal of the Covenant. 1. Abram … ninety years old and nine—thirteen years after the birth of Ishmael [Ge 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar. the Lord appeared—some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence. I am the Almighty God—the name by which He made Himself known to the patriarchs (Ex 6:3), designed to convey the sense of "all-sufficient" (Ps 16:5, 6; 73:25). walk … and … perfect—upright, or sincere (Ps 51:6) in heart, speech, and behavior.God renews his covenant with Abram, Genesis 17:1-4. His name in token thereof changed, Genesis 17:5. Kings shall be born of him, Genesis 17:6. The covenant established with his seed, Genesis 17:7. The promise of Canaan to him and his seed repeated, Genesis 17:8. Circumcision instituted, Genesis 17:9,10. The part to be circumcised, Genesis 17:11. The time and persons, Genesis 17:12,13. The punishment on neglecters of it, Genesis 17:14. Sarai’s named changed, Genesis 17:15. A son by her promised, Genesis 17:16. Abraham’s surprise, Genesis 17:17. His prayer for Ishmael, Genesis 17:18. The promise of a son by Sarah confirmed; his name, Genesis 17:19. Abraham’s prayer for Ishmael answered, Genesis 17:20, but the covenant established in Isaac, Genesis 17:21.

Verse 3. - And Abram fell on his face - in reverential awe and worship ( vide Ver. 17; cf. Genesis 24:52 ; Numbers 16:22 ; Mark 14:35 ). Other attitudes of devotion are mentioned ( 1 Kings 8:54 ; Mark 4:25 ; 1 Timothy 2:8 ). And God - Elohim , the third name for the Deity within the compass of as many verses, thus indicating identity of being - talked with him, saying - Genesis 17:3

Verse 1. - And God - Elohim , not because belonging to the Elohistic document (Block, Tuch, Colcnso); but rather because throughout this section the Deity is exhibited in his relations to his creatures - blessed - a repetition of the primal blessing rendered necessary by the devastation of the Flood (cf. Genesis 1:28 ) - Noah and his sons , - as the new heads of the race, - and said unto them , - audibly, in contrast to Genesis 8:21, 22 , which was not addressed to the patriarch, but spoken by God to himself in his heart, as if internally resolving on his subsequent course of action, - Be fruitful, and multiply . A favorite expression of the Elohist (cf. Genesis 1:28 ; Genesis 8:17 ; Genesis 9:1, 7 ; Genesis 17:20 ; Genesis 28:3 ; Genesis 35:11 ; Genesis 47:27 ; Genesis 48:14 ), (Tuch); but (1) the apparently great number of passages melts away when we observe the verbally exact reference of Genesis 8:17 ; Genesis 9:1, 7 to Genesis 1:28; and of Genesis 48:4 to Genesis 35:11; (2) the Elohist does not always employ his "favorite expression" where he might have done so, as, e.g., not in Genesis 1:22 ; Genesis 17:6 ; Genesis 28:14 ; (3) the Jehovist does not avoid it where the course of thought necessarily calls for it ( vide Leviticus 26:9 ), (Keil). And replenish the earth .

Abram fell on his face. - This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. "God talked with him." Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.

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.