(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).

15:2-6 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 to the common concerns of this life; but the faith by which they are justified, always has respect to the person and work of Christ. Abram believed in God as promising Christ; they believe in him as having raised him from the dead, Ro 4:24. Through faith in his blood they obtain forgiveness of sins.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 servant, perhaps the same with him in Genesis 24:2 called the eldest servant of his house, who had the care of it, of providing food for it, and supplying with it, and giving to everyone their portion in due season. Some render it, "the son of leaving my house" (y); to whom he left the care of his house, and should leave the administration of all things in it after his death, making him heir should he die childless; and so it may be supplied, "he Eliezer of Damascus is" or "shall be my heir". Strange and various are the fancies of the Jewish writers concerning this Eliezer; the Targum of Jonathan on Genesis 14:14 calls him the son of Nimrod; others say he was the grandson of Nimrod, and others, a servant of his, who gave him to Abram for a servant; and when Isaac married Rebekah he was made free, and through Abram's influence became a king, and was Og king of Bashan (z); and others say he was Canaan the son of Ham (a); and others again, that he was Lot, who was very desirous of being Abram's heir (b): but with neither of these wilt this description of him agree, who is said to be of Damascus; either he was born there, or his parents, one or other, were from thence, who very probably were Abram's servants; and this Eliezer was born in his house, as seems from Genesis 15:3, or the words may be rendered Damascus Eliezer (c), that is, Damascus the son of Eliezer; so that Eliezer was his father's name, and Damascus the proper name of this servant: and some say Damascus was built by him, and had its name from him, which is not likely, since we read of it before, and it is ascribed to another builder; see Gill on Genesis 14:15. Indeed Justin (d) says it had its name from a king of it, so called; but who, according to him, was much more ancient than Abram, whom he also makes to be a king of Damascus: after King Damascus, he says, was Azelus, then Adores, and Abram and Israel were kings in that place. And Nicolas of Damascus (e) relates, that Abram reigned at Damascus, when with an army he came out of the land of Chaldea, beyond Babylon; and that the name of Abram was still famous in the region of Damascus, and a certain village was shown, called Abram's habitation: and the Jewish writers say (f), that the servants of Abram built Damascus, and he reigned over it: that Abram lived there some time seems reasonable from this Eliezer, who was born in his house, being called Eliezer of Damascus; for which no other reason can well be assigned than his being born there, which must be therefore when Abram dwelt there, since he was born in his house; and this might be the foundation of the above traditions.

(y) "is cui relinquetur domus mea", Junius & Tremellius; Heb. "filius derelictionis domus meae", Piscator; so Joseph Kimchi and Abendana. (z) Pirke Eliezer, c. 16. (a) Shalshalet Hakabala, fol. 2. 1. (b) Bereshit Rabba, sect. 43. fol. 39. 1.((c) "Damascus Eliezer", V. L. Pagninus, Montanus, Cocceius. (d) E Trogo, l. 36. c. 2.((e) Apud Euseb. Evangel. Praepar. l. 90. c. 16. p. 417. (f) Shalshalet Hakabala, fol. 77. 1.