Genesis 17:2

_AND I WILL MAKE MY COVENANT BETWEEN ME AND THEE, AND WILL MULTIPLY THEE EXCEEDINGLY._ And I will make my covenant, [Hebrew, _ Wª'ETªNAAH_ (H5414)] - I will give, execute, or put in operation my covenant. It had been previously made (see the note at Genesis 15:18), and the promised blessings are merely reiterated here....

2._And I will make my covenant _He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love; to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavor to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace; and then immediately had descended to the design of miscalling; namely, that Abram should be upright. He now subjoins a more ample declaration of his grace, in order that Abram may endeavor more willingly to form his mind and his life, both to reverence towards God, and to the cultivation of uprightness; as if God had said ‘See how kindly I indulge thee: for I do not require integrity from thee simply on account of my authority, which I might justly do; bu...

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....

- 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 I WILL MAKE MY COVENANT BETWEEN ME AND THEE,.... The covenant of circumcision, so called from the token of it, which God is said to make or give e, being his own constitution, and depended on his sovereign will and pleasure, see Acts 7:8; AND WILL MULTIPLY THEE EXCEEDINGLY; as he had before promised at several times, and now renews it, lest be should think that Ishmael was the promised seed; for though Hagar's seed is promised to be multiplied, yet here Abram's seed by Sarai is intended, which should be exceeding exceedingly, or in great abundance multiplied; and especially as this may include both his natural seed by her, and his spiritual seed among all nations, who are of the same faith with him, see Genesis 12:2. e אתנה "dabo", Pagninus, Montanus, Schmidt....

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....

EXCEEDINGLY. Figure of speech _Epizeuxis_ (_greatly greatly)_. App-6....

_And I will make my covenant_ See note on Genesis 15:9; Genesis 15:18. The words of this verse imply no knowledge of the covenant described in chap. 15. The covenant has yet to be made. P's account of the covenant is different from that of J; and, the two traditions being distinct, there is no allusion here to the previous narrative. _fell on his face_ The prostration of humility and reverence, as in Genesis 17:17. Cf. Numbers 14:5....