Genes9s 17:1 When Abram was ninety-nine years old the LORD appeared to Abram and said to him, “I am God Almighty; walk before me, and be blameless, that I may make my covenant between me and you, and may multiply you greatly.” Then Abram fell on his face. And God said to him, “Behold, my covenant is with you, and you shall be the father of a multitude of nations. No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you.
Genesis 18:14 Is anything too hard for the LORD?
Deuteronomy 10:17 For the LORD your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe.
Job 11:7 “Can you find out the deep things of God? Can you find out the limit of the Almighty?
Psalms 115:3 Our God is in the heavens; he does all that he pleases.
Jeremiah 32:17 ‘Ah, Lord GOD! It is you who have made the heavens and the earth by your great power and by your outstretched arm! Nothing is too hard for you.
Daniel 4:35 all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?”
Matthew 19:26 But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”
Ephesians 3:20 Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us,
Philippians 4:13 I can do all things through him who strengthens me.
God’s first words to Abram made an introduction and a declaration of His being. By this name El Shaddai (God Almighty), God revealed His Person and character to Abram. After the proclamation of His name El Shaddai, God then told Abram what was expected of him. It was first revelation and then expectation. This communicates the principle that we can only do what God expects of us when we know who He is, and we know it in a full, personal, and real way. The word blameless means “whole”. God wanted all of Abram, a total commitment. (Guzik)
Note the revelation of God’s character, and of our consequent duty, which preceded the repetition of the covenant. ‘I am the Almighty God.’ The aspect of the divine nature, made prominent in each revelation of Himself, stands in close connection with the circumstances or mental state of the recipient. So when God appeared to Abram after the slaughter of the kings, He revealed Himself as ‘thy Shield’ with reference to the danger of renewed attack from the formidable powers which He had bearded and beaten. In the present case the stress is laid on God’s omnipotence, which points to doubts whispering in Abram’s heart, by reason of God’s delay in fulfilling His word, and of his own advancing years and failing strength. Paul brings out the meaning of the revelation when he glorifies the faith which it kindled anew in Abram, ‘being fully assured that, what He had promised, He was able also to perform’ {Romans 4:21}. Whenever our ‘faith has fallen asleep’ and we are ready to let go our hold of God’s ideal and settle down on the low levels of the actual, or to be somewhat ashamed of our aspirations after what seems so slow of realisation, or to elevate prudent calculations of probability above the daring enthusiasms of Christian hope, the ancient word, that breathed itself into Abram’s hushed heart, should speak new vigour into ours. ‘I am the Almighty God-take My power into all thy calculations, and reckon certainties with it for the chief factor. The one impossibility is that any word of Mine should fail. The one imprudence is to doubt My word.’
What follows in regard to our duty from that revelation? ‘Walk before Me, and be thou perfect.’ Enoch walked with God; that is, his whole active life was passed in communion with Him. The idea conveyed by ‘walking before God’ is not precisely the same. It is rather that of an active life, spent in continual consciousness of being ‘naked and opened before the eyes of Him to whom we have to give account.’ That thrilling consciousness will not paralyse nor terrify, if we feel that we are not only ‘ever in the great Task-Master’s eye,’ but that God’s omniscience is all-knowing love, and is brought closer to our hearts and clothed in gracious tenderness in Christ whose ‘eyes were as a flame of fire,’ but whose love is more ardent still, who knows us altogether, and pities and loves as perfectly as He knows.
What sort of life will spring from the double realisation of God’s almightiness, and of our being ever before Him? ‘Be thou perfect.’ Nothing short of immaculate conformity with His will can satisfy His gaze. His desire for us should be our aim and desire for ourselves. The standard of aspiration and effort cannot be lowered to meet weakness. This is nobility of life-to aim at the unattainable, and to be ever approximating towards our aim. It is more blessed to be smitten with the longing to win the unwon than to stagnate in ignoble contentment with partial attainments. Better to climb, with faces turned upwards to the inaccessible peak, than to lie at ease in the fat valleys! It is the salt of life to have our aims set fixedly towards ideal perfection, and to say, ‘I count not myself to have apprehended: but . . .I press toward the mark.’ Toward that mark is better than to any lower. Our moral perfection is, as it were, the reflection in humanity of the divine almightiness. To possess God is only possible on condition of yielding ourselves to Him. When we give ourselves up, in heart, mind, and will, to be His, He is ours. When we cease to be our own, we get God for ours. The self-centred man is poor; he neither owns himself nor anything besides, in any deep sense. When we lose ourselves in God, we find ourselves, and being content to have nothing, and not even to be our own masters or owners, we possess ourselves more truly than ever, and have God for our portion, and in Him ‘all things are ours.’ (MacLaren)
To walk before God is to set him always before us, and to think, and speak, and act in every thing as those that are always under his eye. It is to have a constant regard to his word as our rule, and to his glory as our end, in all our actions. If we neglect him or dissemble with him, we forfeit the benefit of our relation to him. (Benson)