Genesis 17:7
I will establish My covenant as an everlasting covenant between Me and you and your descendants after you, to be your God and the God of your descendants after you.
I will establish
The Hebrew root for "establish" is "קוּם" (qum), which means to arise, stand, or confirm. This word conveys a sense of God actively setting up or confirming His promise. In the context of a covenant, it implies a firm and unshakeable commitment from God. This is not a passive agreement but an active, divine initiative that underscores God's sovereignty and faithfulness.

My covenant
The term "covenant" in Hebrew is "בְּרִית" (berit), which signifies a solemn agreement or promise. In the ancient Near Eastern context, covenants were binding agreements often sealed with a ritual. God's covenant with Abraham is unique because it is initiated by God Himself, highlighting His grace and the unmerited favor bestowed upon Abraham and his descendants.

as an everlasting covenant
The word "everlasting" is derived from the Hebrew "עוֹלָם" (olam), meaning perpetual or eternal. This indicates that God's covenant is not temporary or conditional but is intended to last indefinitely. It reflects the eternal nature of God and His unchanging promises, providing assurance to believers of the continuity of God's faithfulness through all generations.

between Me and you
This phrase emphasizes the personal relationship between God and Abraham. The covenant is not just a legal contract but a relational bond. It signifies God's desire to be intimately involved with His people, highlighting the personal nature of His promises and His commitment to Abraham as an individual.

and your descendants after you
The Hebrew word for "descendants" is "זֶרַע" (zera), meaning seed or offspring. This term underscores the generational aspect of the covenant, extending God's promises beyond Abraham to his progeny. It reflects the biblical theme of God's blessings being passed down through family lines, emphasizing the importance of faith and obedience in each generation.

for the generations to come
This phrase indicates the enduring nature of the covenant, meant to span across time and reach future generations. It highlights the responsibility of each generation to uphold the covenant and pass on the knowledge of God to their children, ensuring the continuity of faith and obedience.

to be your God
The phrase "to be your God" signifies a personal and communal relationship with the divine. It reflects the covenantal promise that God will be present, guiding, protecting, and providing for His people. This relationship is central to the identity of the descendants of Abraham, as it defines their purpose and destiny.

and the God of your descendants after you
This reiteration emphasizes the continuity of God's relationship with Abraham's lineage. It assures that God's presence and promises are not limited to one generation but are available to all who come after, provided they remain faithful to the covenant. This promise is a source of hope and encouragement, affirming that God's faithfulness transcends time and human limitations.

Persons / Places / Events
1. God (Yahweh)
The initiator of the covenant, emphasizing His sovereignty and faithfulness.

2. Abraham
The recipient of God's covenant, representing the patriarch of the Israelite nation.

3. Descendants of Abraham
The future generations who are included in the covenant, signifying the continuity of God's promise.

4. Covenant
A solemn agreement initiated by God, highlighting His commitment to His people.

5. Everlasting
The nature of the covenant, indicating its perpetual and unending promise.
Teaching Points
The Nature of God's Promises
God's promises are eternal and unchanging, reflecting His faithfulness and sovereignty.

The Importance of Covenant Relationship
Our relationship with God is based on His covenant, which calls us to live in obedience and faithfulness.

Generational Faithfulness
The covenant extends to future generations, encouraging us to pass down our faith and values.

God's Sovereignty and Initiative
God initiates the covenant, reminding us that our relationship with Him is based on His grace and initiative.

Identity as God's People
Understanding our identity as part of God's covenant people shapes our purpose and mission in the world.
Bible Study Questions
1. How does understanding the everlasting nature of God's covenant with Abraham impact your view of God's promises today?

2. In what ways can you actively participate in passing down the faith to future generations, as seen in the covenant with Abraham's descendants?

3. How does the concept of covenant in Genesis 17:7 relate to the new covenant established through Jesus Christ?

4. What are some practical ways you can live out your identity as part of God's covenant people in your daily life?

5. How does recognizing God's initiative in establishing the covenant encourage you in your personal walk with Him?
Connections to Other Scriptures
Genesis 12:1-3
God's initial promise to Abraham, establishing the foundation for the covenant in Genesis 17:7.

Exodus 6:7
God's reaffirmation of His covenant with the Israelites, emphasizing His role as their God.

Galatians 3:29
The extension of the Abrahamic covenant to believers in Christ, showing the fulfillment of God's promise through faith.

Hebrews 8:10
The new covenant through Christ, which echoes the promise of God being our God and we being His people.
Distrust of God's PromiseGurnall, WilliamGenesis 17:3-8
Faith in God's Naked WordGurnall, WilliamGenesis 17:3-8
God Talked with HimE. Payson, D. D.Genesis 17:3-8
God's Everlasting CovenantJ. M. Sherwood, D. D.Genesis 17:3-8
The Ratification of the CovenantThe Congregational PulpitGenesis 17:3-8
The Second Stage of the CovenantT. H. Leale.Genesis 17:3-8
The Covenant as Made with BelieversW. Strong, D. D.Genesis 17:7-8
The Covenant RenewedW. Strong, D. D.Genesis 17:7-8
The Faithful CovenanterSibbes, RichardGenesis 17:7-8
Why the Lord Will Take Children into Their Parents' CovenantW. Strong, D. D.Genesis 17:7-8
People
Abram, Isaac, Ishmael, Sarah, Sarai
Places
Canaan
Topics
Age-during, Agreement, Covenant, Descendants, Establish, Established, Eternal, Everlasting, Generations, Seed, Throughout
Dictionary of Bible Themes
Genesis 17:7

     1245   God of the fathers
     1443   revelation, OT
     5734   relationships
     6682   mediation
     7335   circumcision, physical
     8214   confidence, basis of
     9130   future, the
     9136   immortality, OT

Genesis 17:1-7

     5686   fathers, examples

Genesis 17:1-8

     1335   blessing
     5076   Abraham, life of
     6667   grace, in OT

Genesis 17:1-22

     5467   promises, divine
     7915   confirmation

Genesis 17:3-8

     5044   names, giving of

Genesis 17:4-7

     6160   fathers, sin of

Genesis 17:4-8

     5701   heir

Genesis 17:4-14

     1348   covenant, with Abraham

Genesis 17:7-8

     1140   God, the eternal
     7258   promised land, early history

Library
Consecration to God --Illustrated by Abraham's Circumcision
Let me remind you of the order in which these blessings come. If we should speak of sanctification or consecration, it is not as a first thing, but as an elevation to be reached only by preceding stepping-stones. In vain do men pretend to be consecrated to God before they are called of God's Spirit; such have yet to be taught that no strength of nature can suffice to serve the Lord aright. They must learn what this meaneth, "Ye must be born again," for assuredly until men are brought into spiritual
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Abraham
(First Sunday in Lent) GENESIS xvii. 1, 2. And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. I have told you that the Bible reveals, that is, unveils the Lord God, Jesus Christ our Lord, and through him God the Father Almighty. I have tried to show you how the Bible does so, step by step. I go on to show you another step which the Bible takes, and which explains much that has gone before. From
Charles Kingsley—The Gospel of the Pentateuch

With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity,
Alexander Maclaren—Expositions of Holy Scripture

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished
John Cunningham—The Ordinance of Covenanting

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both.
Thomas Watson—A Body of Divinity

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of
Andrew Lee et al—Sermons on Various Important Subjects

A Short and Easy Method of Prayer
CHAPTER I The Universal Call to Prayer What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation. Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii.
Madame Guyon—A Short and Easy Method of Prayer

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go
Thomas Watson—A Body of Divinity

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church
Thomas Watson—The Ten Commandments

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What,"
John Bunyan—The Works of John Bunyan Volumes 1-3

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to
William Dool Killen—The Ancient Church

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error,
John Bunyan—The Works of John Bunyan Volumes 1-3

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy
John Bunyan—The Works of John Bunyan Volumes 1-3

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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