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Genesis 17:5
Verse
Context
Sermons
K.P. Yohannan
Compilations
Chuck Smith
Milton GreenDouglas Crossman
Lehman Strauss
T. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Thy name shall be Abraham - Abram אברם literally signifies a high or exalted father. Ab-ra-ham אברהם differs from the preceding only in one letter; it has ה he before the last radical. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch's name is this: For a father of many nations have I made thee, אב המון גוים ab-hamon goyim, "a father of a multitude of nations." This has led some to suppose that אברהם Abraham, is a contraction for אב רב המון ab-rab-hamon, "the father of a great multitude." Aben Ezra says the name is derived from אביר המון abir-hamon, "a powerful multitude." Rabbi Solomon Jarchi defines the name cabalistically, and says that its numeral letters amount to two hundred and forty-eight, which, says he, is the exact number of the bones in the human body. But before the ה he was added, which stands for five, it was five short of this perfection. Rabbi Lipman says the ה he being added as the fourth letter, signifies that the Messiah should come in the fourth millenary of the world. Clarius and others think that the ה he, which is one of the letters of the Tetragrammaton, (or word of four letters, יהוה YeHoVaH), was added for the sake of dignity, God associating the patriarch more nearly to himself, by thus imparting to him a portion of his own name. Having enumerated so many opinions, that of William Alabaster, in his Apparatus to the Revelation, should not be passed by. He most wisely says that ab-ram or ab-rom signifies father of the Romans, and consequently the pope; therefore Abraham was pope the first! This is just as likely as some of the preceding etymologies. From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed. Hottinger, in his Smegma Orientale, supposes the word to be derived from the Arabic root rahama, which signifies to be very numerous. Hence ab raham would signify a copious father or father of a multitude. This makes a very good sense, and agrees well with the context. Either this etymology or that which supposes the inserted ה he to be an abbreviation of the word המן hamon, multitude, is the most likely to be the true one. But this last would require the word to be written, when full, אב רם המון ab-ram-hamon. The same difficulty occurs, Gen 17:15, on the word Sarai, שרי which signifies my prince or princess, and Sarah, שרה where the whole change is made by the substitution of a ה he for a י yod. This latter might be translated princess in general; and while the former seems to point out her government in her own family alone, the latter appears to indicate her government over the nations of which her husband is termed the father or lord; and hence the promise states that she shall be a mother of nations, and that kings of people should spring from her. See Gen 17:15, Gen 17:16. Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both names, I cannot help concluding that some mystery was designed by its insertion; and therefore the opinion of Clarius and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out. From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of explanations of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false or absurd.
Jamieson-Fausset-Brown Bible Commentary
but thy name shall be Abraham--In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Rev 2:17).
John Gill Bible Commentary
Neither shall thy name be any more called Abram,.... Which signifies an "high father", which name he bore for many years before he was the father of anyone: but thy name shall be Abraham: with all addition of the letter inserted into it, and makes the last syllable two, "raham": which word in the Arabic language, as Hottinger (g) observes, signifies "numerous" (h); so that with this addition his name Abraham may be interpreted, the father of a numerous offspring; and with this agrees the reason of it, as follows: for a father of many nations have I made thee; not that he was so already in fact, but in the purpose and promise of God, Rom 4:17; Abraham has not only been the father of many nations, in a literal sense, as before observed, but in a mystical sense, of the whole world; that is, of all in it that believe, whether Jews or Gentiles; and so the Rabbins (i) interpret it: at first, they say, he was the father of Aram, and therefore his name was called Abram, but now he is the father of the whole world, and therefore called Abraham; and so Maimonides (k) himself says, quoting this passage,"behold he is the father of the whole world, who are gathered under the wings of the Shechinah.'' (g) Smegma Oriental. p. 88. (h), "numerus", "copiosus", Golius, col. 1055, 1056. Castel. col. 3537. (i) In Massechet Biccurim, apud Galat. in Arcan. Cathol. Ver. l. 5, 13. & 9, 12. in Maimon. in Misn. ib. c. 1. sect. 4. (k) Hilchot Biccurim, c. 4. sect. 3.
Genesis 17:5
Abraham to Father Many Nations
4“As for Me, this is My covenant with you: You will be the father of many nations. 5No longer will you be called Abram, but your name will be Abraham, for I have made you a father of many nations.
- Scripture
- Sermons
- Commentary
A Mighty Minority
By K.P. Yohannan7.2K47:37Christian LivingGEN 17:5MAL 3:10MAT 6:1ACT 2:41ACT 3:1ACT 4:13ACT 5:1In this sermon, the speaker shares personal experiences of preaching the word of God and witnessing powerful transformations. He encourages believers not to be afraid of rejection or persecution, reminding them that Jesus will never leave or forsake them. The speaker emphasizes the importance of having a concern for others who do not know Jesus and the need to pray for them. He then references Acts chapter 2, highlighting the unity and power of the early believers who preached the gospel and saw 3,000 people come to faith. The speaker concludes by emphasizing the importance of unity in the body of Christ and the power of prayer.
Do You Want Revival? (Compilation)
By Compilations1.9K22:05CompilationGEN 17:5EXO 33:14ISA 57:15ISA 59:20ISA 61:1DAN 3:16JAS 4:4In this sermon, the preacher emphasizes the need for revival among young people and the cost that comes with it. He highlights the importance of being prepared to work tirelessly and selflessly for the sake of spreading the word of God. The preacher explains that Jesus came because humanity was in a state of sin and desperate need of help. He encourages the audience to turn away from sin and seek the Lord, being willing to let Him expose and transform their hearts. The preacher also emphasizes the need for personal revival before expecting revival among family and friends, and the willingness to serve and disciple others.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
The Church Today Asleep & in Bondage #1
By Milton Green1.8K1:59:31GEN 17:52CH 7:14PRO 3:5MAT 7:15GAL 6:7
This sermon focuses on repentance, willingness to change, and the importance of discernment in the church. It warns against deception and false teachings, urging the congregation to be open to God's correction and guidance. The speaker emphasizes the need for a genuine transformation of hearts and minds, highlighting the blessings that come from walking in covenant with God.
Jabez
By Douglas Crossman1.3K39:02BlessingGEN 17:51CH 4:91CH 9:1MAT 6:332TI 3:162TI 4:18In this sermon, the speaker discusses the story of God's people being brought out of Egypt and into the land of Canaan. God made a covenant with them, promising to be with them and give them victory over their enemies. The speaker also shares examples of individuals in the Bible who cried out to God for help and deliverance, emphasizing the importance of seeking God's presence and power. The sermon concludes with the message that God delights in using ordinary people who are yielded to Him, regardless of their background or circumstances.
Seeking His Preeminence - Part 2
By Lehman Strauss1.1K30:28PreeminenceGEN 1:1GEN 17:5PSA 33:6PSA 33:9JHN 5:24ROM 4:17HEB 11:3JAS 1:21In this sermon, the preacher emphasizes the importance of listening to the word of God. He shares a personal anecdote about his hearing checkup and how it reminded him of the significance of attentive listening. The preacher highlights the power of God's word to bring about change in people's lives and the ultimate goal of preaching and teaching the Bible. He references John 5:24, where Jesus states that those who hear His word and believe in Him have everlasting life. The preacher also discusses the self-interpretive nature of the Bible and encourages listeners to trace references and understand the context of verses. He concludes by urging the congregation to be attentive and responsive to God's word.
Oneness With God in His Repudiation of This World
By T. Austin-Sparks0Spiritual PilgrimageOneness with GodGEN 11:27GEN 12:1GEN 17:52CH 20:7ISA 41:8JHN 17:16ACT 13:22HEB 11:13JAS 2:231PE 2:11T. Austin-Sparks emphasizes the necessity of oneness with God through a repudiation of the world, illustrating this through the life of Abraham, who was called the friend of God. He explains that true friendship with God requires a spiritual pilgrimage, marked by a decisive step away from worldly ties and into a deeper relationship with God. This journey is not instantaneous but involves progressive stages, where believers must continually affirm their commitment to God amidst worldly temptations. Sparks highlights that God’s call to Abraham to leave his homeland symbolizes a broader call for all believers to separate from the world and embrace a life centered on God’s purpose. Ultimately, the sermon encourages believers to cultivate a heart wholly devoted to God, reflecting the character of Abraham as a blessing to others.
The Records of Jesus' Ancestors Matthew 1:1-17 Luke 3:23-38
By David Servant0GEN 5:1GEN 6:9GEN 9:18GEN 11:10GEN 17:5GEN 49:10MAT 1:1MAT 1:17LUK 3:23ROM 1:3David Servant preaches about the significance of the two lists of Jesus' ancestors in Matthew and Luke, explaining the differences in ancestry through Joseph and Mary, tracing back to Abraham and Adam. He emphasizes the importance of Jesus being a real historical figure and fulfilling Old Testament prophecies as the promised Messiah through His lineage. David also addresses the relevance of understanding our shared ancestry with biblical figures and the importance of learning about Jesus as both a historical person and the Son of God.
X. the Story of the Hero-Model of the Old Testament
By John Sung0Obedience to GodFaithGEN 12:1GEN 13:14GEN 15:5GEN 17:5GEN 18:32GEN 22:2GEN 22:12ROM 4:20HEB 11:8JAS 2:23John Sung preaches about the life of Abram, emphasizing his journey of faith and obedience to God despite challenges and fears. He recounts Abram's initial rejection of idol worship, his call to leave his homeland, and the trials he faced, including a famine that led him to Egypt. Sung highlights Abram's struggles with doubt and the importance of unwavering faith, culminating in the ultimate test of sacrificing his beloved son Isaac, which demonstrated his love for God above all else. The sermon illustrates that true obedience to God requires complete surrender and trust, as exemplified by Abram's life.
The Confession of Faith
By Zac Poonen0Overcoming DoubtConfession of FaithGEN 15:6GEN 17:5MAT 4:1ROM 10:9REV 12:11Zac Poonen emphasizes the significance of confessing our faith, highlighting that true belief involves agreeing with God's promises, as illustrated by Abram's faith in God's promise of numerous descendants. He explains that confessing God's Word is a powerful act of faith, allowing God to work in our lives, even when we do not see immediate results. Poonen encourages believers to use their testimony to overcome doubts and the accusations of Satan, just as Jesus did by quoting Scripture. The sermon underscores that our confession aligns us with God's truth and empowers us against the lies of the enemy.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Thy name shall be Abraham - Abram אברם literally signifies a high or exalted father. Ab-ra-ham אברהם differs from the preceding only in one letter; it has ה he before the last radical. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch's name is this: For a father of many nations have I made thee, אב המון גוים ab-hamon goyim, "a father of a multitude of nations." This has led some to suppose that אברהם Abraham, is a contraction for אב רב המון ab-rab-hamon, "the father of a great multitude." Aben Ezra says the name is derived from אביר המון abir-hamon, "a powerful multitude." Rabbi Solomon Jarchi defines the name cabalistically, and says that its numeral letters amount to two hundred and forty-eight, which, says he, is the exact number of the bones in the human body. But before the ה he was added, which stands for five, it was five short of this perfection. Rabbi Lipman says the ה he being added as the fourth letter, signifies that the Messiah should come in the fourth millenary of the world. Clarius and others think that the ה he, which is one of the letters of the Tetragrammaton, (or word of four letters, יהוה YeHoVaH), was added for the sake of dignity, God associating the patriarch more nearly to himself, by thus imparting to him a portion of his own name. Having enumerated so many opinions, that of William Alabaster, in his Apparatus to the Revelation, should not be passed by. He most wisely says that ab-ram or ab-rom signifies father of the Romans, and consequently the pope; therefore Abraham was pope the first! This is just as likely as some of the preceding etymologies. From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed. Hottinger, in his Smegma Orientale, supposes the word to be derived from the Arabic root rahama, which signifies to be very numerous. Hence ab raham would signify a copious father or father of a multitude. This makes a very good sense, and agrees well with the context. Either this etymology or that which supposes the inserted ה he to be an abbreviation of the word המן hamon, multitude, is the most likely to be the true one. But this last would require the word to be written, when full, אב רם המון ab-ram-hamon. The same difficulty occurs, Gen 17:15, on the word Sarai, שרי which signifies my prince or princess, and Sarah, שרה where the whole change is made by the substitution of a ה he for a י yod. This latter might be translated princess in general; and while the former seems to point out her government in her own family alone, the latter appears to indicate her government over the nations of which her husband is termed the father or lord; and hence the promise states that she shall be a mother of nations, and that kings of people should spring from her. See Gen 17:15, Gen 17:16. Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both names, I cannot help concluding that some mystery was designed by its insertion; and therefore the opinion of Clarius and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out. From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of explanations of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false or absurd.
Jamieson-Fausset-Brown Bible Commentary
but thy name shall be Abraham--In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Rev 2:17).
John Gill Bible Commentary
Neither shall thy name be any more called Abram,.... Which signifies an "high father", which name he bore for many years before he was the father of anyone: but thy name shall be Abraham: with all addition of the letter inserted into it, and makes the last syllable two, "raham": which word in the Arabic language, as Hottinger (g) observes, signifies "numerous" (h); so that with this addition his name Abraham may be interpreted, the father of a numerous offspring; and with this agrees the reason of it, as follows: for a father of many nations have I made thee; not that he was so already in fact, but in the purpose and promise of God, Rom 4:17; Abraham has not only been the father of many nations, in a literal sense, as before observed, but in a mystical sense, of the whole world; that is, of all in it that believe, whether Jews or Gentiles; and so the Rabbins (i) interpret it: at first, they say, he was the father of Aram, and therefore his name was called Abram, but now he is the father of the whole world, and therefore called Abraham; and so Maimonides (k) himself says, quoting this passage,"behold he is the father of the whole world, who are gathered under the wings of the Shechinah.'' (g) Smegma Oriental. p. 88. (h), "numerus", "copiosus", Golius, col. 1055, 1056. Castel. col. 3537. (i) In Massechet Biccurim, apud Galat. in Arcan. Cathol. Ver. l. 5, 13. & 9, 12. in Maimon. in Misn. ib. c. 1. sect. 4. (k) Hilchot Biccurim, c. 4. sect. 3.