Genesis 17:1

_AND WHEN ABRAM WAS NINETY YEARS OLD AND NINE THE LORD APPEARED TO ABRAM AND SAID UNTO HIM I AM_ _ AND WHEN ABRAM WAS NINETY YEARS OLD AND NINE, THE LORD APPEARED TO ABRAM, AND SAID UNTO HIM, I AM THE ALMIGHTY GOD; WALK BEFORE ME, AND BE THOU PERFECT._ Abram was ninety years old and nine - thirteen years after the birth of Ishmael. During that interval he had enjoyed the comforts of communion with God, but had been favoured with no special revelation as formerly. It was a period of spiritual desertion, probably on account of his hasty and blameable marriage with Hagar, and the promise of his son was so long deferred that the faith of Abram and Sarai might be tried, and God's power at their extreme age illustriously displayed, the Lord appeared-some visible manifestation of the divine presence, probably the shechinah, or radiant glory of overpowering effulgence. I AM THE ALMIGHTY GOD -...

1._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 in the meantime occurred; 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 which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials; yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain; namely, that...

1-6 The covenant was to be accomplished in due time. The promised Seed was Christ, and Christians in him. And all who are of faith are blessed with faithful Abram, being partakers of the same covenant blessings. In token of this covenant his name was changed from Abram, "a high father," to Abraham, "the father of a multitude." All that the Christian world enjoys, it is indebted for to Abraham and his Seed....

CHAPTER XVII _In the ninety-ninth year of Abram's life God again appears to_ _him, announces his name as GOD ALMIGHTY, and commands him to_ _walk perfectly before him_, 1; _proposes to renew the covenant_, 2. _Abram's prostration_, 3. _The covenant specified_, 4. _Abram's name changed to ABRAHAM, and the reason given_, 5. _The privileges of the covenant enumerated_, 6-8. _The conditions of the covenant to be observed, not only by_ _Abraham, but all his posterity_, 9. Circumcision appoint

- The Sealing of the Covenant 1. שׁדי _shaday_, Shaddai, “Irresistible, able to destroy, and by inference to make, Almighty.” שׁדד _shādad_ “be strong, destroy.” This name is found six times in Genesis, and thirty-one times in Job. 5. אברהם _'abrâhām_, Abraham, from אברם _'abrām_ “high-father,” and הם _hām_ the radical part of המין _hāmôn_ a “multitude,” is obtained by a euphonic abbreviation אברהם _'abrâhām_, “father of a multitude.” The root רהם _rhm_ is a variat

EXPOSITION GENESIS 17:1 AND WHEN ABRAM WAS NINETY YEARS OLD AND NINE—consequently an interval of thirteen years had elapsed since the birth of Ishmael; the long delay on the part of God being probably designed as chastisement for Abram's second nuptials (Calvin), and at least corresponding with Abram's undue haste (Lange)—THE LORD APPEARED TO ABRAM—lest he should regard Ishmael's birth as a complete fulfillment of the promise (Menochius), and be satisfied with Hagar's child as the expected seed (Calvin)—AND SAID TO HIM, I AM THE ALMIGHTY GOD—_El Shaddai_, found six times in Genesis and thirty-one times in Job, composed of _El_, God, and _Shaddai_;_ _not a _nomen compositum _(from שֶׁ = אֲשֶׁר and דַּי) signifying _qui sufficiens est _(Aquinas, Symmachus, Theodoret

AND WHEN ABRAM WAS NINETY YEARS OLD AND NINE,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai: THE LORD APPEARED TO ABRAM; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God: AND SAID UNTO HIM, I [AM] THE ALMIGHTY GOD; as the Word of God is, as appears by his creation of all things, his in sustaining of them,...

ALMIGHTY GOD "Almighty God" (Hebrew, El Shaddai) (1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" ( See Scofield) - (Genesis 1:1). The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; for example (Genesis 49:25); (Job 3:12); (Psalms 22:9); Song of (Song of Solomon 1:13); (So

CHAPTER 17 THE FIFTH COMMUNICATION AND THE COVENANT REPEATED _ 1. The communication and Abram worships (Genesis 17:1)_ 2. The enlarged promise (Genesis 17:4) 3. The covenant sign (Genesis 17:9) 4. Sarah's seed promised (Genesis 17:15) 5. The laughter of Abraham (Genesis 17:17) 6. Abraham's plea for Ishmael (Genesis 17:18) 7. Abraham's obedience ...

GENESIS 12:1 TO GENESIS 25:18. THE STORY OF ABRAHAM. In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded....