John Calvin Commentary Genesis 17:1

"And when Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect." — Genesis 17:1 (ASV)

And when Abram was ninety years old and nine. Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had occurred in the meantime, but because the Spirit of God, according to His own will, selects those things which are most necessary to be known.

He purposely points out the length of time that had elapsed from the birth of Ishmael to the period when Isaac was promised, to teach us that Abram long remained satisfied with that son who would eventually be rejected, and that he was, as it were, deluded by a deceptive appearance.

Meanwhile, we see the roundabout course by which the Lord led him. It was even possible that Abram brought this delay upon himself by his own fault, in having hastily entered into a second marriage; yet as Moses declares no such thing, I leave it undetermined. Let it be enough to accept what is certain: namely, that Abram, being content with his only son, ceased to desire any other seed.

The lack of offspring had previously stirred him to constant prayers and longings, for the promise of God was so fixed in his mind that he was ardently driven to seek its fulfillment. And now, falsely supposing that he had obtained his wish, he was led away by the presence of his son according to the flesh, from the expectation of a spiritual seed.

Again, the wonderful goodness of God reveals itself, in that Abram himself was raised, beyond his own expectation and desire, to a new hope; he suddenly heard that what he never thought to ask was granted to him. If he had been daily offering up persistent prayers for this blessing, we would not have seen so plainly that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before we speak of Isaac, however, it will be worthwhile to notice the order and connection of the words.

First, Moses says that the Lord appeared to him, so that we may know that the oracle was not pronounced by secret revelation, but that a vision was also added to it. Besides, the vision was not speechless but had the word attached, from which word Abram’s faith might receive benefit. Now that word, in summary, contains this declaration: that God enters into covenant with Abram. It then unfolds the nature of the covenant itself and finally applies the seal to it, with the accompanying attestations.

I am the Almighty God. The Hebrew noun El, which is derived from power, is here used for God. The same remark applies to the accompanying word שדי (shaddai), as if God were declaring that He had sufficient power for Abram’s protection.

Our faith can only stand firmly while we are certainly persuaded that God’s defense is alone sufficient for us and can sincerely despise everything in the world that is opposed to our salvation. God, therefore, does not boast of that power which lies concealed within Himself, but of that which He manifests towards His children; and He does so in order that Abram might derive from this a basis for confidence. Thus, in these words, a promise is included.

Walk before me. The force of this expression we have explained elsewhere. In making the covenant, God stipulates for obedience on the part of His servant. Yet He does not prefix in vain the declaration that He is ‘the Almighty God’ and is furnished with power to help His own people, because it was necessary that Abram should be recalled from all other means of help, so that he might entirely devote himself to God alone.

For no one will ever turn to God except the one who keeps created things in their proper place and looks up to God alone. Indeed, once the power of God has been acknowledged, it ought to transport us with such admiration, and our minds ought to be so filled with reverence for Him, that nothing should hinder us from worshipping Him.

Moreover, because the eyes of God look for faith and truth in the heart, Abram is commanded to aim at integrity. For the Hebrews call him a man of perfections who is not of a deceitful or double mind but sincerely cultivates rectitude. In short, the integrity mentioned here is opposed to hypocrisy.

And surely, when we have to deal with God, no place for pretense remains. Now, from these words, we learn for what purpose God gathers a church for Himself: namely, that those whom He has called may be holy. The foundation, indeed, of the divine calling is a freely given promise; but it immediately follows that those whom He has chosen as a special people for Himself should devote themselves to the righteousness of God.

For on this condition He adopts children as His own, so that He may, in return, obtain the place and the honor of a Father. And as He Himself cannot lie, so He rightly demands mutual fidelity from His own children. Therefore, let us know that God manifests Himself to the faithful so that they may live as in His sight and may make Him the arbiter not only of their works but also of their thoughts. From this we also infer that there is no other method of living piously and justly than that of depending upon God.