And Abram said, LORD God, what will you give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?
what.
Genesis 12:1-3 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: …
childless.
Genesis 25:21 And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.
Genesis 30:1,2 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die…
1 Samuel 1:11 And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no rasor come upon his head.
the.
Genesis 24:2,10 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: …
Genesis 39:4-6,9 And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand…
Genesis 43:19 And they came near to the steward of Joseph's house, and they communed with him at the door of the house,
“O Lord GOD,
The use of "Lord GOD" reflects a deep reverence and acknowledgment of God's sovereignty. The Hebrew term "Adonai Yahweh" combines a title of respect with the personal name of God, indicating both submission and a personal relationship. This phrase is significant as it shows Abram's recognition of God's authority and his trust in God's promises.
what can You give me,
Abram's question reflects a concern for the fulfillment of God's promises. Despite God's earlier assurances of blessing and a great nation (Genesis 12:2), Abram is seeking clarity on how these promises will manifest, given his current circumstances. This question underscores the human tendency to seek tangible evidence of divine promises.
since I remain childless,
Abram's childlessness is a central issue in his life and a significant theme in the biblical narrative. In the ancient Near Eastern context, having descendants was crucial for the continuation of one's lineage and legacy. Abram's concern highlights the tension between God's promises and his present reality, setting the stage for God's covenantal response.
and the heir of my house is Eliezer of Damascus?”
Eliezer, likely a trusted servant, is mentioned as the potential heir due to Abram's lack of offspring. This reflects the cultural practice of adopting a servant as an heir in the absence of biological children. The mention of Damascus situates the narrative geographically, indicating Abram's connections beyond Canaan. This situation emphasizes the need for divine intervention to fulfill God's promise of a biological heir, which foreshadows the miraculous birth of Isaac and ultimately points to the lineage leading to Jesus Christ, the ultimate fulfillment of God's promises to Abram.
- The conversation begins with Abram responding to the divine promise just given in Genesis 15:1, where the LORD said, “Do not be afraid, Abram. I am your shield, your very great reward”.
- Abram’s reply shows a transparent, respectful dialogue with God, similar to Moses in Exodus 32:11–13 and David in 2 Samuel 7:18–19.
- Scripture portrays such honest engagement as faithful, not doubtful: Psalm 62:8, “Pour out your hearts before Him; God is our refuge”.
- “Lord” highlights Abram’s recognition of God’s absolute authority; “GOD” (YHWH) underscores covenant faithfulness (cf. Exodus 3:15).
- This double address is used again in Judges 6:22 and Ezekiel 37:3 when servants seek divine assurance.
- Abram confesses God’s sovereignty while seeking clarification—he trusts the Promise-Giver even as he wrestles with the promise.
- Abram recalls the earlier pledge in Genesis 12:2, “I will make you into a great nation,” and in Genesis 13:16, “I will make your offspring like the dust of the earth.”
- By asking, he is not denying God’s power; he is asking how the promise will unfold, echoing Mary’s question in Luke 1:34.
- Faith often seeks understanding: Proverbs 3:5–6 encourages trust, yet Habakkuk 2:1 shows the prophet waiting for explanation.
- Childlessness was a profound cultural and personal burden (see 1 Samuel 1:6–8).
- Decades have passed since the original promise (Genesis 12:4; 16:16 gives Abram’s age markers), intensifying the tension between promise and present reality.
- Romans 4:18–21 later celebrates Abram’s faith precisely because he believed “against all hope”.
- Ancient custom allowed a trusted servant to inherit if no son existed (compare Proverbs 17:2).
- Abram is working with the only visible solution, much like Sarah suggesting Hagar in Genesis 16:2.
- God soon clarifies in Genesis 15:4, “This man will not be your heir, but a son who is your own flesh and blood will be your heir”, affirming the literal promise of a biological descendant (later fulfilled in Isaac, Genesis 21:2).
Abram’s single sentence unveils a heart that fully trusts God yet longs for understanding. He addresses the covenant-keeping LORD, wonders how the promise can materialize, and honestly presents his present circumstance—childlessness and the prospect of a servant heir. Scripture affirms that such candid dialogue is part of genuine faith. God’s forthcoming answer (Genesis 15:4–6) will reaffirm the literal promise of a natural son, strengthening Abram’s faith and modeling for every believer how to bring perplexities to the God who never fails His word.
(2) Lord God.--Not Jehovah Elohim, but Lord Jehovah, "Lord" being the ordinary title of respect. Usually Jehovah takes the vowels of 'donai, "lord," but as the two words occur here together, it takes the vowels of Elohim, whence the translation in our version, in obedience to a superstition of the Jews (Genesis 4:1).What wilt thou give me?--There is a slight tone of complaint in these words. Jehovah promised Abram a "reward great exceedingly." He answers that no reward can really be great so long as he has no heir.
I go childless.--Either, I am going to my grave childless (Psalm 39:13), or better, I continue to be, pass my days, in childlessness.
The steward of my house.--Heb., the benmeshek of my house. Ben-meshek is generally explained as meaning "the son of possession," that is, the possessor, owner of my. house when I die. Other authorities derive meshek from a verb signifying "to run about," as if it was Eliezer's business to go to and fro in execution of Abram's orders. The term is rare, and has evidently been chosen for the play of words upon Dammesek= Damascus. Perhaps this may also explain the last words, which literally are, he is Damascus Eliezer. Grammatically it should have been, "he is the Damascene Eliezer," but this would have spoiled the assonance between ben-meshek (probably pronounced bemmeshek) and Dammesek.
Verse 2. - And Abram said, Lord God. Adonai Jehovah; the first use of these terms in combination, the second, which usually has the vowel-points of the first, being here written with the vocalization of Elohim. Adonai, an older plural form of Adonim, pluralis excellentive (Gesenius), though by some the termination is regarded as a suffix (Ewald, Furst), is a term descriptive of the Divine sovereignty, from adan = dun, or din, to rule or judge; connected with which is the Phoenician aden, an honorary epithet of deity, and recognized as such in Deuteronomy 10:17 (vide Furst, 'Hebrew Lexicon,' sub voce). What wilt thou give me, seeing I go literally, and I going - ἐγὼ δὲ ἀπολύομαι (LXX., Jonathan); ex hac vita discedam (Rosenmüller); but this, though the word "go" is sometimes used in the sense of "die" (Psalm 39:14), does not seem necessary - childless - solitary, desolate, hence devoid of offspring, as in Leviticus 20:20, 21; Jeremiah 22:30 - and the steward - Ben-Meshek; either(1) the son of running (from shakak, to run) = filius dis-cursitatis, i.e. the steward who attends to my domestic affairs (Onkelos, Drusius); or, and with greater probability,
(2) the son of possession (from mashak, to hold),. i.e. the possessor of my house, or heir of my property (Gesenius, Furst, Delitzsch, Keel, Halisch) - of my house is this Eliezer of Damascus. Literally, Dammesek Eliezer. The paronomasia of this utterance is apparent, and was obviously designed to impart a touch of pathos to the patriarch's grief by pointing out the coincidence that the Ben-shek of his house was either Dammesek (Damascus) in the person of Eliezer (Delitzsch, Keil), or the Damascene Eliezer (Onkelos, Syriac, Aben Ezra, Calvin, Lange, Murphy), or Dammesek-Eliezer as one word (Kalisch).
Parallel Commentaries ...