Genesis Chapter 17: “I Will Be Your God, and You Shall Be My People”
1. The God Who Appears as the Almighty
“When Abram was ninety-nine years old the Lord appeared to Abram, and said to him, ‘I am God Almighty (El Shaddai); walk before Me, and be blameless.’” (Genesis 17:1)
Thirteen years have passed since Ishmael’s birth.
The silence of waiting is broken by the voice of God — now revealed as El Shaddai, “the Almighty.”
This is the first time God identifies Himself by this title.
Abraham’s faith, tested by delay and disappointment, is now called to deeper trust in divine omnipotence.
St. Augustine writes:
“When the flesh was dead in hope, the Almighty appeared, for faith grows perfect when man despairs of himself.” (City of God XVI.29)
“Walk before Me” means to live continually in God’s presence.
“Be blameless” does not mean sinless perfection, but wholehearted fidelity — integrity of heart.
God asks for the obedience of faith that holds nothing back.
2. The Everlasting Covenant
“And I will make My covenant between Me and you, and will multiply you exceedingly.” (Genesis 17:2)
This is not a new covenant, but the renewal and deepening of the promise made in Genesis 15.
Now it takes visible, sacramental form.
St. Irenaeus teaches:
“God gave Abraham the sign of circumcision as a seal of faith, not because He needed the flesh, but that man might carry the memory of the covenant in his body.” (Against Heresies IV.16.2)
The covenant is personal and perpetual:
“I will be your God, and you shall be My people.” (v.7)
This is the heart of salvation history — repeated through Moses, David, and fulfilled in Christ:
“I will be their God, and they shall be My people” (Jeremiah 31:33; Revelation 21:3).
3. The Gift of a New Name
“No longer shall your name be Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations.” (Genesis 17:5)
Names in Scripture signify identity and mission.
Abram means “exalted father.”
Abraham means “father of a multitude.”
God changes the name because grace changes the person.
What was personal now becomes universal — the father of faith for all nations.
St. Ambrose comments:
“The addition of the letter signifies the gift of the Spirit, for by divine breath the barren becomes fruitful.” (On Abraham II.6.85)
That added h — the sound of breath — symbolizes the Spirit’s creative power, the same breath that gave life to Adam (Genesis 2:7).
So too in Baptism, the Christian receives a new name and new identity: a child of God, reborn by the Spirit.
4. The Covenant Sign of Circumcision
“This is My covenant which you shall keep… every male among you shall be circumcised. It shall be a sign of the covenant between Me and you.” (Genesis 17:10–11)
God now gives a visible sign — an outward mark of belonging, a seal of faith (Romans 4:11).
Circumcision is not merely physical but theological: a sign that God claims His people and purifies their fleshly nature.
St. Augustine explains:
“The cutting away of the flesh signified the removal of carnal desire, the circumcision of the heart which Christ would accomplish by the Spirit.” (City of God XVI.27)
This sign points forward to Baptism, the true circumcision of Christ (Colossians 2:11–12).
As the old covenant cut away a portion of flesh, the new covenant cuts away sin itself through grace.
5. The Scope of the Covenant
“I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant.” (Genesis 17:7)
This covenant is inclusive — extending not only to Abraham’s offspring but to every household member, even the servants born in his house.
St. John Chrysostom notes:
“See the generosity of God’s promise — He embraces even the strangers who dwell with Abraham, for faith enlarges the family.” (Homilies on Genesis XXXIX.3)
Already, the universal Church is prefigured — one covenant, open to all who enter by faith.
But there is also a warning:
“Any uncircumcised male shall be cut off from his people.” (v.14)
The outward sign must express inward faith.
God’s covenant is gift, but also call: to live as a consecrated people.
6. The Promise Renewed to Sarah
“And God said to Abraham, ‘As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. I will bless her, and she shall become nations; kings of peoples shall come from her.’” (Genesis 17:15–16)
Now the promise extends to Sarah.
Her name too is changed — from Sarai (“my princess”) to Sarah (“princess of many”).
Grace transforms personal blessing into universal vocation.
St. Ambrose remarks:
“In Sarah’s blessing the Church is foreshadowed — once barren, now mother of many peoples through the grace of faith.” (On Abraham II.6.87)
The promise of kings to come anticipates both David and Christ — the royal lineage that fulfills the covenant forever.
7. Abraham’s Laughter
“Then Abraham fell on his face and laughed, and said to himself, ‘Shall a child be born to a man who is a hundred years old?’” (Genesis 17:17)
Abraham’s laughter is not mockery but wonder.
It is the astonished joy of faith stretching to grasp the impossible.
St. John Chrysostom comments:
“He laughed not in unbelief, but in awe, rejoicing in the power of God that surpasses nature.” (Homilies on Genesis XXXIX.4)
True faith never loses its sense of amazement.
Every miracle of grace — every conversion, every Mass, every answered prayer — should make us laugh in holy joy.
8. The Misplaced Petition for Ishmael
“And Abraham said to God, ‘O that Ishmael might live in Your sight!’” (Genesis 17:18)
Abraham loves Ishmael — the son of his flesh — and asks God to bless him.
But God distinguishes between natural affection and supernatural promise.
“No, but Sarah your wife shall bear you a son, and you shall call his name Isaac.” (v.19)
God’s “No” to human plans is always a deeper “Yes” to divine grace.
St. Augustine explains:
“Ishmael was born according to the flesh; Isaac, according to the promise. So also the old covenant and the new — the one natural, the other spiritual.” (City of God XVI.34)
Yet even Ishmael is not forgotten: God will bless him, though the covenant belongs to Isaac.
Mercy and election coexist — God’s justice chooses, His compassion blesses.
9. The Seal of Obedience
“That very day Abraham took his son Ishmael and all those born in his house… and circumcised the flesh of their foreskin, as God had said to him.” (Genesis 17:23)
Abraham obeys immediately — at once, in full, without hesitation.
This is mature faith: not argument, not delay, but swift obedience to divine command.
St. Ambrose praises him:
“He who had doubted not when he was commanded to leave his country doubted not when he was commanded to wound his flesh. Faith obeys even when it hurts.” (On Abraham II.6.89)
Thus the covenant is sealed in Abraham’s very body — faith embodied, not merely professed.
10. The Theology of the Covenant
| Theme | Revelation |
| God Almighty (El Shaddai) | Faith depends on divine omnipotence |
| Walk before Me | The life of continual faithfulness |
| New names | Grace transforms identity and mission |
| Circumcision | Visible sign of inward consecration |
| Sarah’s inclusion | The covenant fulfilled through grace, not nature |
| Isaac promised | Joy born from faith in the impossible |
| Obedience | Faith perfected in action |
St. Augustine sums it up:
“In Abraham, faith was counted for righteousness; in circumcision, that faith was sealed; in obedience, that faith was perfected.” (City of God XVI.29)
11. Fulfillment in Christ and the Church
In the New Covenant, circumcision finds its perfect fulfillment in Baptism.
St. Paul declares:
“In Him you were circumcised with a circumcision made without hands… having been buried with Him in Baptism.” (Colossians 2:11–12)
The old sign cut away a small part of the flesh; the new sign cleanses the whole person.
The old covenant gave a name on earth; the new inscribes our name in heaven (Revelation 3:12).
St. Irenaeus writes:
“As Abraham received a sign of faith, so we receive the seal of the Spirit in Baptism, that we may walk before God blameless.” (Against Heresies IV.16.2)
Thus, every Christian bears the covenant mark — not on the body, but in the soul.
12. Moral and Spiritual Application
Walk before God. Live with constant awareness of His gaze — integrity before the Almighty.
Allow God to rename you. Let grace transform who you are and what you are called to be.
Be faithful in the flesh. True holiness touches daily habits, not just words.
Obey promptly. Faith matures in action; delay dulls devotion.
Rejoice in God’s promises. Laughter born of wonder is the mark of faith that sees beyond impossibility.
13. Christ the True Covenant
Abraham’s sign is circumcision; Christ’s sign is the Cross.
Abraham’s covenant sheds fleshly blood; Christ’s covenant sheds redemptive blood.
Abraham’s name is changed; Christ gives us a new name in grace.
Abraham receives Isaac, the child of promise; we receive Christ, the Son of God.
St. Ambrose rejoices:
“In Christ we have not the wound of the flesh but the seal of the Spirit; not the shedding of blood but the washing of the soul.” (On the Mysteries 9.50)
Thus, the covenant of Genesis 17 is fulfilled at every Baptismal font and every altar — where God says again, “I will be your God, and you shall be My people.”
14. Closing Prayer
God Almighty, faithful and true,
You revealed Yourself to Abraham as the Lord of the covenant
and sealed Your promise with the sign of faith.
Circumcise our hearts by Your Spirit,
that we may walk blameless before You and rejoice in Your promises.
Renew our names, renew our hearts, and renew Your Church,
until all nations share in the blessing of Abraham,
through Jesus Christ, the eternal Mediator of the covenant. Amen.
St. Mary's, St. John Bosco and St. Edward's 