As with Noah, God called Abraham into a special covenant relationship that held many of the same parameters as God’s covenant with Noah. However, through the covenant with Abraham, God would set the foundation for the covenant of salvation with all humanity, at least all of humanity that will be saved.
Part II: Commentary
In Genesis 15:7, God provides a self-identification to Abraham as Yahweh, the personal God. How could Abraham think that management of his life was none of God’s business when God introduced Himself as Abraham’s personal God?
Yahweh and the Abrahamic Covenant
The covenant affirmed Abraham’s submission to divine governance over his most personal affairs. How could Abraham receive the benefits of this covenant if he maintained a self-serving attitude? He couldn’t, and neither can we. As we study the story of Abraham, there is a tendency to lose sight of the fact that the Abrahamic covenant was about a faith that worked. As with Abraham, so it must be with us too.
’El-Shaddai
’El-Shaddai first appears in the Hebrew text of Genesis 17:1, 2, associated with Abraham. The word for God here is ’El—’El-Shaddai, often translated as “God Almighty.”
Let’s break it down a bit. The word ’El is related to Elohim (“In the beginning Elohim created the heavens and the earth.”), and it stands for omnipotence, might, and transcendence. This title for God, Elohim, is seen all through the Genesis Creation account. The word ’El, from it, is translated “God” about two hundred times; it, too, connoted the powerful God.
Shaddai—it means “breast,” giving the idea of one who supplies, who nourishes, and who satisfies. Connected with the word ’El, it portrays the notion of “the mighty and powerful One who can supply and nourish.”
From Abram to Abraham
In Genesis 17:3–5, the name change indicated a change of relationship. Thus, a superior relationship had been established. “Abram was the first of several men whose names God changed. Names were of much greater importance to the ancients than they are to us. All Semitic names have meanings, and usually consist of a phrase or sentence that expresses a wish, or perhaps gratitude, on the part of the parent. In view of the importance people themselves attached to names, God changed the names of certain men to make them harmonize with their experiences, past or future. Abram, meaning ‘exalted father,’ does not appear in this form elsewhere in the Bible, but is found under the form Abiram, meaning ‘my father is exalted’ (see Num. 16:1; 1 Kings 16:34).”—The SDA Bible Commentary, vol. 1, p. 321.
Covenant Stages
Involved in the covenant-stage saga, “God made a three-stage covenant with Abraham. The first is reported in Genesis 12:1–3; the second in Genesis 15:1–21; and the third in Genesis 17:1–14.”—Gerhard M. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 34. In Deuteronomy 10:16, this covenant also was symbolized in the sign of circumcision: “And you shall circumcise the foreskin of your heart, and you shall not harden your neck any more.”—The Interlinear HebrewGreek-English Bible, vol. 1, p. 489. (See Deut. 10:16.)
The term circumcise in Hebrew terminology is translated as mool, which meant to cut off the foreskin of a Hebrew male, after birth on the eighth day. Thus, the spiritual significance of the number 8 represents spiritual regeneration in a Yahweh of new beginnings. With the idea that Israel’s foreskin of worldliness was to be severed, this spiritual sign was designed to represent Israel’s loyal allegiance to Yahweh. Henceforth, ancient Israel received a divine invitation to participate in a regenerated relationship with Yahweh.
Covenant Obligations
“For I have known him, in order that he may command his sons and his house after him; and that they may observe the way of Jehovah, to do righteousness and justice, in order that Jehovah may bring on Abraham that which He has spoken of him.”—The Interlinear Hebrew-Greek-English Bible, vol. 1, p. 40. (See Gen. 18:19.)
The beauty of this passage is that it is bathed with the divine prowess of ’El-Shaddai to accomplish what unbelief deems as impossible. It was divine insight that energized Abraham to shepherd Isaac with his disciplined rod of seasoned nurturing. Thus, after Abraham’s name was made great, his self-denial glittered more and more.
How? Why?
Because self-interest had been consumed in submission to the divine will so that he was willing to treat his “only begotten son” as a sacrificial lamb offering. Abraham’s first “offering” thus typified that “there is nothing too precious to be given to God.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 1, p. 1094.
For Abraham, “This was the primary reason for naming the scene of this event Jehovah-jireh. It was a constant reminder of the wonderful grace of the Jehovah who had wrought this deliverance. . . . What a great and glorious deliverance it was that Jehovah’s grace had provided, and how unexpected and dramatic! Man’s extremity is ever God’s opportunity, not only for deliverance but to teach also wonderful lessons of His purpose as well as providence.”—Nathan Stone, Names of God (Chicago, IL: Moody Press, 1944), pp. 62, 63.
Part III: Life Application
For Reflection: The difference between the extraordinary doctor and a good doctor is the ability to remember names and faces in addition to medical problems. Instead of remembering only the gout, the extraordinary doctor remembers the woman anxious to be well so she will be able to care for her newborn. Rather than remembering only the broken bone, the extraordinary doctor remembers the man worried about losing his job. Names and people—that is what Jesus is all about.
1. Entire sections of the Bible are filled with just names and connections. Back then, people took names seriously. In that light, explain the psychological and spiritual implications of God changing Abram’s name to Abraham. Why did God bother to explain the significance of His own name? What difference did the significance of His name make to His partners in the covenant relationship?
2. In biblical times, the change of a name often brought a change in status. How can you apply this concept to what happens when you are born again?
3. Where we stand in God’s holy presence depends on how intimately we know Him. God’s promises are gestures of intimacy. How should we respond? As Abraham traveled through strange and distant lands, his covenant with God was a source of encouragement and companionship. How are God’s promises today? Share with the class your favorite Bible promise and a time when that promise made the difference between success and failure in your spiritual growth.
4. The Bible gives Jesus many titles. Pick one that is most meaningful to you. Write down reasons why you relate to that particular title. Share your list with the class as a witness of what Jesus means to you.
5. Jesus does not just know your name; He knows your every thought and even keeps track of every hair that you lose or that turns gray. Does this make you feel uncomfortable or secure? Explain.
6. In a variety of ways God attempts to communicate the truth about His nature and character to us. How, then, is it possible for us to acquire distorted, false, and even perverse concepts of what God is
7. In Genesis 17:1, God is referred to as ’El-Shaddai, or Almighty God. How would you answer someone who claimed that it is impossible for God to be all-good and all-powerful at the same time? Is there any contradiction, or do these attributes support each other?
8. In Genesis 17:4, 5, God changed Abram’s name to Abraham (“father of many nations”). In what sense is it possible for people from a variety of backgrounds to be descendants of Abraham?
9. If God is all-merciful and all-forgiving, why is obedience to His commandments still necessary for humans in covenant with Him? Does He need our obedience, or do we need to be obedient? Explain.
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Study Focus: Genesis 17:7, RSV
Part I: Overview
As with Noah, God called Abraham into a special covenant relationship that held many of the same parameters as God’s covenant with Noah. However, through the covenant with Abraham, God would set the foundation for the covenant of salvation with all humanity, at least all of humanity that will be saved.
Part II: Commentary
In Genesis 15:7, God provides a self-identification to Abraham as Yahweh, the personal God. How could Abraham think that management of his life was none of God’s business when God introduced Himself as Abraham’s personal God?
Yahweh and the Abrahamic Covenant
The covenant affirmed Abraham’s submission to divine governance over his most personal affairs. How could Abraham receive the benefits of this covenant if he maintained a self-serving attitude? He couldn’t, and neither can we. As we study the story of Abraham, there is a tendency to lose sight of the fact that the Abrahamic covenant was about a faith that worked. As with Abraham, so it must be with us too.
’El-Shaddai
’El-Shaddai first appears in the Hebrew text of Genesis 17:1, 2, associated with Abraham. The word for God here is ’El—’El-Shaddai, often translated as “God Almighty.”
Let’s break it down a bit. The word ’El is related to Elohim (“In the beginning Elohim created the heavens and the earth.”), and it stands for omnipotence, might, and transcendence. This title for God, Elohim, is seen all through the Genesis Creation account. The word ’El, from it, is translated “God” about two hundred times; it, too, connoted the powerful God.
Shaddai—it means “breast,” giving the idea of one who supplies, who nourishes, and who satisfies. Connected with the word ’El, it portrays the notion of “the mighty and powerful One who can supply and nourish.”
From Abram to Abraham
In Genesis 17:3–5, the name change indicated a change of relationship. Thus, a superior relationship had been established. “Abram was the first of several men whose names God changed. Names were of much greater importance to the ancients than they are to us. All Semitic names have meanings, and usually consist of a phrase or sentence that expresses a wish, or perhaps gratitude, on the part of the parent. In view of the importance people themselves attached to names, God changed the names of certain men to make them harmonize with their experiences, past or future. Abram, meaning ‘exalted father,’ does not appear in this form elsewhere in the Bible, but is found under the form Abiram, meaning ‘my father is exalted’ (see Num. 16:1; 1 Kings 16:34).”—The SDA Bible Commentary, vol. 1, p. 321.
Covenant Stages Involved in the covenant-stage saga, “God made a three-stage covenant with Abraham. The first is reported in Genesis 12:1–3; the second in Genesis 15:1–21; and the third in Genesis 17:1–14.”—Gerhard M. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 34. In Deuteronomy 10:16, this covenant also was symbolized in the sign of circumcision: “And you shall circumcise the foreskin of your heart, and you shall not harden your neck any more.”—The Interlinear HebrewGreek-English Bible, vol. 1, p. 489. (See Deut. 10:16.) The term circumcise in Hebrew terminology is translated as mool, which meant to cut off the foreskin of a Hebrew male, after birth on the eighth day. Thus, the spiritual significance of the number 8 represents spiritual regeneration in a Yahweh of new beginnings. With the idea that Israel’s foreskin of worldliness was to be severed, this spiritual sign was designed to represent Israel’s loyal allegiance to Yahweh. Henceforth, ancient Israel received a divine invitation to participate in a regenerated relationship with Yahweh. Covenant Obligations “For I have known him, in order that he may command his sons and his house after him; and that they may observe the way of Jehovah, to do righteousness and justice, in order that Jehovah may bring on Abraham that which He has spoken of him.”—The Interlinear Hebrew-Greek-English Bible, vol. 1, p. 40. (See Gen. 18:19.) The beauty of this passage is that it is bathed with the divine prowess of ’El-Shaddai to accomplish what unbelief deems as impossible. It was divine insight that energized Abraham to shepherd Isaac with his disciplined rod of seasoned nurturing. Thus, after Abraham’s name was made great, his self-denial glittered more and more. How? Why? Because self-interest had been consumed in submission to the divine will so that he was willing to treat his “only begotten son” as a sacrificial lamb offering. Abraham’s first “offering” thus typified that “there is nothing too precious to be given to God.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 1, p. 1094. For Abraham, “This was the primary reason for naming the scene of this event Jehovah-jireh. It was a constant reminder of the wonderful grace of the Jehovah who had wrought this deliverance. . . . What a great and glorious deliverance it was that Jehovah’s grace had provided, and how unexpected and dramatic! Man’s extremity is ever God’s opportunity, not only for deliverance but to teach also wonderful lessons of His purpose as well as providence.”—Nathan Stone, Names of God (Chicago, IL: Moody Press, 1944), pp. 62, 63.
Part III: Life Application
For Reflection: The difference between the extraordinary doctor and a good doctor is the ability to remember names and faces in addition to medical problems. Instead of remembering only the gout, the extraordinary doctor remembers the woman anxious to be well so she will be able to care for her newborn. Rather than remembering only the broken bone, the extraordinary doctor remembers the man worried about losing his job. Names and people—that is what Jesus is all about.
1. Entire sections of the Bible are filled with just names and connections. Back then, people took names seriously. In that light, explain the psychological and spiritual implications of God changing Abram’s name to Abraham. Why did God bother to explain the significance of His own name? What difference did the significance of His name make to His partners in the covenant relationship?2. In biblical times, the change of a name often brought a change in status. How can you apply this concept to what happens when you are born again?3. Where we stand in God’s holy presence depends on how intimately we know Him. God’s promises are gestures of intimacy. How should we respond? As Abraham traveled through strange and distant lands, his covenant with God was a source of encouragement and companionship. How are God’s promises today? Share with the class your favorite Bible promise and a time when that promise made the difference between success and failure in your spiritual growth.4. The Bible gives Jesus many titles. Pick one that is most meaningful to you. Write down reasons why you relate to that particular title. Share your list with the class as a witness of what Jesus means to you.5. Jesus does not just know your name; He knows your every thought and even keeps track of every hair that you lose or that turns gray. Does this make you feel uncomfortable or secure? Explain.6. In a variety of ways God attempts to communicate the truth about His nature and character to us. How, then, is it possible for us to acquire distorted, false, and even perverse concepts of what God is7. In Genesis 17:1, God is referred to as ’El-Shaddai, or Almighty God. How would you answer someone who claimed that it is impossible for God to be all-good and all-powerful at the same time? Is there any contradiction, or do these attributes support each other?8. In Genesis 17:4, 5, God changed Abram’s name to Abraham (“father of many nations”). In what sense is it possible for people from a variety of backgrounds to be descendants of Abraham?9. If God is all-merciful and all-forgiving, why is obedience to His commandments still necessary for humans in covenant with Him? Does He need our obedience, or do we need to be obedient? Explain.