Genesis 15:2

_AND ABRAM SAID, LORD GOD, WHAT WILT THOU GIVE ME, SEEING I GO CHILDLESS, AND THE STEWARD OF MY HOUSE IS THIS ELIEZER OF DAMASCUS?_ Lord God - not _ YAHWEH_ (H3068) _ 'ELOHIYM_ (H430), as formerly, but _ 'ADONAAY_ (H136) _ YAHWEH_ (H3068), my Lord Yahweh. The first word is a plural form, put for the singulular, as spoken of the divine majesty. Others regard it as strictly a suffix plural, so that as, pluralis excellentiae, it would be a reverential expression, signifying my Lord, Yahweh (cf. Genesis 18:27; Genesis 18:30;...

2._And Abram said, Lord God_. The Hebrew text has יחוה אדונת (_Adonai Jehovah_.) From which appellation it is inferred that some special mark of divine glory was stamped upon the vision; so that Abram, having no doubt respecting its author, confidently broke out in this expression. For since Satan is a wonderful adept at deceiving, and deludes men with so many wiles in the name of God, it was necessary that some sure and notable distinction should appear in true and heavenly oracles, which would not suffer the faith and the minds of the holy fathers to waver. Therefore in the vision of which mention is made, the majesty of the God of Abram was manifested, which would suffice for the confirmation of his faith. Not that God appeared as he really is, but only so far as he might be comprehended by the human mind. But Abram, in overlooking a promise so glorious, in complaining that he is chil...

2-6 Though we must never complain of God, yet we have leave to complain to him; and to state all our grievances. It is ease to a burdened spirit, to open its case to a faithful and compassionate friend. Abram's complaint is, that he had no child; that he was never likely to have any; that the want of a son was so great a trouble to him, that it took away all his comfort. If we suppose that Abram looked no further than outward comfort, this complaint was to be blamed. But if we suppose that Abram herein had reference to the promised Seed, his desire was very commendable. Till we have evidence of our interest in Christ, we should not rest satisfied; what will all avail me, if I go Christless? If we continue instant in prayer, yet pray with humble submission to the Divine will, we shall not seek in vain. God gave Abram an express promise of a son. Christians may believe in God with respect...

Verse Genesis 15:2. _WHAT WILT THOU GIVE ME, SEEING I GO CHILDLESS_] The anxiety of the Asiatics to have offspring is intense and universal. Among the _Hindoos_ the want of children renders all other blessings of no esteem. See _Ward_. _AND THE STEWARD OF MY HOUSE_] Abram, understanding the promise as relating to that person who was to spring from his family, in whom all the nations of the earth should be blessed, expresses his surprise that there should be such a promise, and yet he is about to die childless! How then can the promise be fulfilled, when, far from a _spiritual seed_, he has not even a person in his family that has a _natural_ right to his property, and that a _stranger_ is likely to be his heir? This seems to be the general sense of the passage; but who this _steward of his house_, this _Eliezer of_ D

- The Faith of Abram 1. דבר _dābār_, “a word, a thing;” the word being the sign of the thing. 2. אדני _'ǎdonāy_, “Adonai, the Lord;” related: “bring down, lay down.” This is the name usually read in place of Yahweh; but when, as in the present case, יהוה _y__e__hovâh_ and אדני _'ǎdonāy_ are in apposition, אלהים _'ĕlohı̂ym_ is read instead of the former. The Jews from a feeling of reverence avoided the utterance of this sacred name except on the most solemn occasions. This is said to have arisen from a stringent interpretation of...

EXPOSITION GENESIS 15:1 AFTER THESE THINGS—the events just recorded—THE WORD OF THE LORD_—Debar Jehovah_;_ _the first occurrence of this remarkable phrase, afterwards so common in the Hebrew Scriptures (Exodus 9:20; Numbers 3:16; Deu 34:5; 1 Samuel 3:1; Psalms 33:6_, et passim_)._ _That this was a personal designation of the pre-incarnate Loges, if not susceptible of complete demonstration, yet receives not a little sanction from the language employed throughout this n

AND ABRAM SAID, LORD GOD, WHAT WILT THOU GIVE ME, SEEING I GO CHILDLESS,.... As if he should say, what signifies what thou givest me of temporal blessings, if thou withholdest from me the blessing of a child; from whom it might be hoped and believed would spring the promised Messiah, in whom all nations of the earth shall be blessed. All my wealth and riches, victories and honours, are of no avail to me, while I am deprived of this favour; and since I am advanced in years, and going the way of all the earth; or out of the world, as the Targums of Jonathan and Jerusalem paraphrase it, and which is the sense of the word in many places, see Joshua 23:14. Should I depart from hence childless, as I am like to do, what pleasure can I take in them, and comfort from them, when I have none to inherit them? AND THE STEWARD OF MY HOUSE [IS] THIS ELIEZER OF DAMASCUS; who was his head

Genesis 15:1. _After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir._ Perhaps he did not doubt the promise, but he wanted to have it explained to him. He may have wondered if it meant that one born in his house, though not his son, was to be his heir; and that, through him, the blessing would come. He takes the opportunity of making an enquiry, that he may know how to act. At the same time, there does seem to be a clashing between Abraham's question, «What wilt thou give me?» and the declaration of God, «I am thy shield, and thy exceeding great reward.» There is a gre

CF13\SUPER 1) "Lord" (Hebrew, Adon, Adonai) (1) The primary meaning of Adon, Adonai, is Master, and it is applied in the Old Testament Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships; master and husband (Genesis 24:9); (Genesis 24:10); (Genesis 24:12) "master" may illustrate the former; (Genesis 18:12) "lord," the latter). Both these relationships exist between Christ and the believer (John 13:13) "mas

CHAPTER 15 THE FOURTH COMMUNICATION AND THE COVENANT AND THE VISION _ 1. The fourth communication (Genesis 15:1)_ 2. Abram's answer (Genesis 15:2) 3. The promised seed (Genesis 15:4) 4. Abram counted righteous (Genesis 15:6) 5. Continued communication (Genesis 15:7) 6. The divided animals (Genesis 15:9) 7. The vision (Genesis 15:12)