6.1.7 Gen. 17: The eternal covenant with Abraham

Solemnly and in detail, the covenant is renewed with the promise of  offspring. The key word בדיח (berit) is accompanied by 

“Covenant,” however, is only inadequately translated. It denotes a  contractual relationship that does not exist on an equal footing, but rather is  offered by a stronger, more powerful partner to the weaker partner on  his terms. It presupposes the contractual loyalty of the weaker party and  is otherwise annulled. Thus, the contract under international law with a  vassal state is called berit. Both contracting parties may be kings, but  peace is granted to one by the other according to its terms. Thus, the  Sinai covenant is also seen as a “unilateral protective relationship,” and  berit can thus even become a “synonym for commandments.” (vRad,  Theology, p.145). That goes even further, which simply equates  berit with “obligation” (Vol. I, p. 339, Art.: E. Kutsch). This is perhaps then a little too strongly pointed. In any case, this is important to  understand how Israel should understand its relationship to Yahweh.  The prophets will demand this later with all emphasis. 

As “father of many nations” the name Abram becomes the Abraham we  are familiar with (17:5). As a sign of the covenant, circumcision is now  introduced. In contrast to the Noahide covenant, which applies to all  mankind and whose sign is the rainbow, the Abrahamic covenant and  thus circumcision as a sign of the covenant applies only to the chosen  people. Originally probably a hygienic measure, it became over time  purely religiously justified and became especially during the Babylonian exile together with the Sabbath sanctification the identity-forming feature  in a pagan environment. 

In Gen. 17, however, Abraham appears less exemplary than in Gen. 15:  He reacts to the announcement of the progenitor with incredulous  laughter. In the next chapter, Abraham is composed again, while Sarah,  for her part, laughs incredulously.