Genesis 17:3

And Abram fell on his face: and God talked with him, saying,

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Genesis 17:3. And Abram fell on his face while God talked with him — Either, 1st, As one overcome by the brightness of the divine glory; as Daniel and John also were. Or, 2d, As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence; and, in token of both, falls on his face.

Matthew Henry's Concise Commentary

17:1-6 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.

Barnes' Notes on the Bible

Abram fell on his face. - This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. "God talked with him." Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.

Jamieson-Fausset-Brown Bible Commentary

3. Abram fell on his face—the attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence.

Matthew Poole's Commentary

Abram fell on his face, partly in self-abasement, and a humble sense of his own undeservedness of such favours; and partly in reverence and worship to God, and a thankful acknowledgment of his marvellous kindness. Compare Leviticus 9:24 Ezekiel 43:3.

Gill's Exposition of the Entire Bible

And Abram fell on his face,.... At the sight of so glorious a Person that appeared to him, and in reverence of his majesty, and as sensible of his unworthiness of such a visit, and of having such favours bestowed upon him; and not because he was not as yet circumcised, as the Targum of Jonathan expresses it; and so other Jewish (f) writers observe, that before he was circumcised he fell, when God spoke to him, but afterwards he sat and stood, Genesis 18:1; but it may be observed, that not only uncircumcised persons, as Balaam, Numbers 22:31, in whom Jarchi instances, but circumcised ones, as Ezekiel, Ezekiel 1:28, Joshua, Joshua 5:14, and others, have fallen on their faces at a divine appearance:

and God talked with him; after he was raised up, and was strengthened and encouraged to stand up before God, and hear what he had to say to him; for after this we read of his falling on his face again, Genesis 17:17; which shows that he had been erect, after he first fell on his face: saying; as follows.

(f) Jarchi in loc. Pirke Eliezer, ut supra. (c. 29.)

Geneva Study Bible

And Abram fell on his face: and God talked with him, saying,

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 3. - And Abram fell on his face - in reverential awe and worship (vide Ver. 17; cf. Genesis 24:52; Numbers 16:22; Mark 14:35). Other attitudes of devotion are mentioned (1 Kings 8:54; Mark 4:25; 1 Timothy 2:8). And God - Elohim, the third name for the Deity within the compass of as many verses, thus indicating identity of being - talked with him, saying - Genesis 17:3

Keil and Delitzsch Biblical Commentary on the Old Testament

The covenant had been made with Abram for at least fourteen years, and yet Abram remained without any visible sign of its accomplishment, and was merely pointed in faith to the inviolable character of the promise of God. Jehovah now appeared to Him again, when he was ninety-nine years old, twenty-four years after his migration, and thirteen after the birth of Ishmael, to give effect to the covenant and prepare for its execution. Having come down to Abram in a visible form (Genesis 17:22), He said to him, "I am El Shaddai (almighty God): walk before Me and be blameless." At the establishment of the covenant, God had manifested Himself to him as Jehovah (Genesis 15:7); here Jehovah describes Himself as El Shaddai, God the Mighty One. שׁדּי: from שׁדד to be strong, with the substantive termination ai, like חגּי the festal, ישׁישׁי the old man, סיני the thorn-grown, etc. This name is not to be regarded as identical with Elohim, that is to say, with God as Creator and Preserver of the world, although in simple narrative Elohim is used for El Shaddai, which is only employed in the more elevated and solemn style of writing. It belonged to the sphere of salvation, forming one element in the manifestation of Jehovah, and describing Jehovah, the covenant God, as possessing the power to realize His promises, even when the order of nature presented no prospect of their fulfilment, and the powers of nature were insufficient to secure it. The name which Jehovah thus gave to Himself was to be a pledge, that in spite of "his own body now dead," and "the deadness of Sarah's womb" (Romans 4:19), God could and would give him the promised innumerable posterity. On the other hand, God required this of Abram, "Walk before Me (cf. Genesis 5:22) and be blameless" (Genesis 6:9). "Just as righteousness received in faith was necessary for the establishment of the covenant, so a blameless walk before God was required for the maintenance and confirmation of the covenant." This introduction is followed by a more definite account of the new revelation; first of the promise involved in the new name of God (Genesis 17:2-8), and then of the obligation imposed upon Abram (Genesis 17:9-14). "I will give My covenant," says the Almighty, "between Me and thee, and multiply thee exceedingly." בּרית נתן signifies, not to make a covenant, but to give, to put, i.e., to realize, to set in operation the things promised in the covenant - equivalent to setting up the covenant (cf. Genesis 17:7 and Genesis 9:12 with Genesis 9:9). This promise Abram appropriated to himself by falling upon his face in worship, upon which God still further expounded the nature of the covenant about to be executed.