Almighty (3841) (pantokrator from pás = all + kratos = strength or might, especially manifested power, the power to rule or control) is literally the ruler over all or the One Who controls all things and Who has power over everything. The One in total control! Pantokrator thus describes God’s sovereign, omnipotent, irresistible power.
Note that Vine gives the derivation of pantokrator as from pas = all + krateo = to hold or to have strength.
Tony Garland writes that "The Almighty" [ho pantokrator] is derived from ho panton kraton which means the One Who holds all. (Re 1:8-note) Krateo which means to hold or cling to is derived from kratos and gives the picture of being in the grip of Him in Whose hand are all things. God is the Almighty One, the One Who has His hand in everything and on everything! If believers are in the hands of a God like that (and they are), nothing can pluck them away. Dear saint, perhaps you need to ponder and assimilate this truth about God, the Almighty, the Pantokrator, in Whose hands you are eternally sustained and secure.
My times are in thy hand:
I’ll always trust in thee;
And, after death, at thy right hand
I shall for ever be.
As discussed below pantokrator is used most often to translate "of hosts" in "LORD of hosts" (Jehovah Sabaoth), but it used frequently in Job to translate the Almighty (Shadday).
Pantokrator is used only of God, indicating that He is omnipotent (omni = all), universally sovereign. The Ruler of all things. The All-Powerful. The Omnipotent (One). Pantokrator is He Who holds sway over all things and the Ruler of all. It speaks of His supremacy over all things.
In light of the fact that 9/10 NT uses of Pantokrator are in The Revelation, clearly Pantokrator is the characteristic title for God in the book which records the consummation of God's victory over sin and the evil one Satan and His awesome control over all the universe and all history. In this final chapter of God's plan of the ages, God brings to consummation His initial covenant promises made and affirmed to Abraham, Isaac and Jacob as He revealed Himself to them as El Shaddai some 4000+ years earlier in the book of beginnings, Genesis (see Genesis 17:1; 28:3; 35:9; 48:3; Ex 6:3). Although, El Shaddai is not translated (in the Septuagint) with Pantokrator in these 6 uses in Genesis or in Exodus 6:3, it is nevertheless notable that the Name El Shaddai by which God first revealed Himself to the patriarchs is related to the same Name, Pantokrator, by which He brings to final fulfillment the covenant promises made to the patriarchs! God is the same yesterday, today and tomorrow. The Names El Shaddai and Pantokrator undergird the assurance every believer should have that He is able to fulfill every one of His promises, so that "not one word of all the good words which Jehovah spoke has failed" (Joshua 23:14)
Richards adds that...
Pantokrator signifies the unmatched greatness of God, who has power over all humankind and every competing authority (Ep 1:19, 20, 21-see notes Ep 1:19; 20; 21). Occurrences of this word predominate (9 of the 10 uses) in Revelation. There they pick up the OT theme of God's final, decisive intervention in history, when He acts to destroy this world's kingdoms and to establish His own (Ed note: Thus fulfilling His covenant promises to the the patriarchs and the Nation of Israel, which is not the church but the actual nation that will be composed of 100% believing Jews at the return of the Messiah, when as Paul states "all Israel will be saved" - see note Romans 11:26). As the Almighty, God makes promises to people and commits his own power to see these promises carried out. This God is ever-present, hovering over history and free to act within it, even though his authority may be unacknowledged by those who do his will. Ultimately, he will undertake a great, final intervention. Then every competing power will be visibly crushed, and God's hidden authority will be overwhelmingly visible. When this happens, the irresistible power that makes God almighty will be known and acknowledged by all (cf. Php 2:9, 10, 11-notes Php 2:9; 10; 11; Re 19:6-note). (Richards, L O: Expository Dictionary of Bible Words: Regency) (Bolding added)
As noted below, the Septuagint (LXX) adopts pantokrator for two Hebrew descriptions of God, Sabaoth (hosts) and Shadday (Shaddai).
NIDNTT writes that...
It is also striking that the LXX renders the divine Shadday not only by pantokrator, the Almighty, but also, quite often, by ho hikanos. (Ed note: "the Sufficient One")...The Hebrew consonants were divided into two groups, vocalized to make the relative se and day, and then read as follows: Yahweh, “Who is sufficient (of Himself)”, the Almighty (Ruth 1:20, 21-note; Job 21:15; 31:2; 40:2; Ezek. 1:24). As Shadday, Yahweh has not to conform to some external standard or to some ideal (this would have been the same as the Greek concept of moira, fate, to whom even the gods were subject); rather He Himself sets the standard for Himself and hence also for His creation. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)
There are far more uses (4.3.7" class="scriptRef">7.9" class="scriptRef">9" class="scriptRef">9" class="scriptRef">9.14" class="scriptRef">14" class="scriptRef">14" class="scriptRef">142) of pantokrator in the Septuagint (LXX) (5" class="scriptRef">5.10" class="scriptRef">2Sa 5:10; 7.8" class="scriptRef">7:8, 25" class="scriptRef">25, 27" class="scriptRef">27; 1 Ki. 19:10, 14; 11" class="scriptRef">11" class="scriptRef">11" class="scriptRef">11.9" class="scriptRef">1Chr. 11:9; 17.7" class="scriptRef">17:7, 24; 12" class="scriptRef">12" class="scriptRef">29:12; Job 5:17; 8:5; 11:7; 6.15" class="scriptRef">15" class="scriptRef">15.25" class="scriptRef">15:25; 22:17, 25; 23.16" class="scriptRef">16" class="scriptRef">23:16; 27:2, 11, 13; 32:8; 33:4; 34:10, 12; 35:13; 37:22; Je 3:19; 5:14; 15:16; 23:16; 25:27; 31:35; 32:14, 18; 33:11; 44:7; 49:18; 50:34; 51:5, 57; Hos. 12:5; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5f, 15; Mic 4:4; Nah. 2:13; 3:5; Hab. 2:13; Zeph 2:10; Hag. 1:2, 5, 7, 9, 14; 2:4, 6, 7, 8, 11, 23; Zec 1:3, 4, 6, 12, 13, 14, 16, 17; 2:8, 9, 11; 3:7, 9, 10; 4:6, 9; 5:4; 6:12, 15; 7:3, 9, 12, 13; 8:1, 2, 3, 6f, 9, 11, 14, 17, 18, 19; 9:14, 15; 10:3; 11:4; 12:4, 5; 13:7; 14:16, 17, 20, 21; Mal. 1:4, 6, 8, 9, 10, 13, 14; 2:2, 4, 7, 8, 12, 16; 3:1, 5, 7, 10, 11, 12, 14, 17; 4:1, 3) and the first use translates the last part of the name "the LORD of hosts" (see study Jehovah Sabaoth, LORD of hosts or of armies) as for example "Lord (kurios) Almighty (pantokrator)" in 2Sa 5:10. Pantokrator is used far more often to translate "of hosts" (tsaba = 06635) (in "LORD of hosts") than "Shadday"
Job 5:17 "Behold, how happy (blessed - Lxx = makarios [word study]) is the man whom God reproves (Lxx = elegcho), so do not despise the discipline of the Almighty. (Hebrew = Shadday; Lxx = Pantokrator)
Jeremiah 15:16 (This author's life verse) Thy words were found and I ate them, and Thy words became for me a joy and the delight of my heart; for I have been called by Thy name, O LORD God of hosts (Lxx = pantokrator > "O Lord Almighty").
Pantokrator is used 10 times in the NT...
2 Corinthians 6:18 "And I will be a father to you, And you shall be sons and daughters to Me," Says the Lord Almighty.
Revelation 1:8 (note) "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." (Comment: Tony Garland writes that "The Almighty" [ho pantokrator] is derived from ho panton kraton which means the One Who holds all and is a reference to God's sovereignty and might as well as His command of powerful forces.)
Revelation 4:8 (note) And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "Holy, holy, holy, is the LORD God, the Almighty, who was and who is and who is to come."
Revelation 11:17 (note) saying, "We give Thee thanks, O Lord God, the Almighty, who art and who wast, because Thou hast taken Thy great power and hast begun to reign.
Revelation 15:3 (note) And they sang the song of Moses the bond-servant of God and the song of the Lamb, saying, "Great and marvelous are Thy works, O Lord God, the Almighty; Righteous and true are Thy ways, Thou King of the nations.
Revelation 16:7 (note) And I heard the altar saying, "Yes, O Lord God, the Almighty, true and righteous are Thy judgments."
Revelation 16:14 (note) for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty.
Revelation 19:6 (note) And I heard, as it were, the voice of a great multitude and as the sound of many waters and as the sound of mighty peals of thunder, saying, "Hallelujah! For the Lord our God, the Almighty, reigns.
Revelation 19:15 (note) And from His mouth comes a sharp sword, so that with it He may smite the nations; and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.
Revelation 21:22 (note) And I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple.
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GENESIS 17:1
ENGLISH TRANSLATIONS OF
HEBREW AND GREEK
NASB translation from Hebrew...
Genesis 17:1 Now when Abram ("exalted father") was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me, and be blameless. 17:2 "I will establish My covenant between Me and you, And I will multiply you exceedingly."
The Septuagint (LXX) does not directly translate Shaddai in this passage rendering it in Brenton's English translation...
And Abram was ninety-nine years old, and the Lord appeared to Abram and said to him, I am thy God, be well-pleasing (euaresteo = acting in a manner that is pleasing) before me, and be blameless (see word study amemptos = irreproachable, faultless, without defect or blemish and thus describes not being able to find fault in someone - used by Paul - see notes Philippians 2:15; 1Thessalonians 3:13 where the same charge is given to NT believers - who also have El Shaddai as the One Who empowers them to fulfill such a lofty calling!)
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COMMENTARY
ON GENESIS 17:1
Clarke comments on El Shaddai in Genesis 17:1 writing that it means...
I am the Almighty God - I am God all-sufficient; from shadah, to shed, to pour out. I am that God Who pours out blessings, who gives them richly, abundantly, continually.
Walk before Me - set thyself to walk-be firmly purposed, thoroughly determined to obey, before Me; for My eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience?
Be thou perfect - and thou shalt be perfections, i.e., all together perfect. Be just such as the holy God would have thee to be, as the Almighty God can make thee and live as the all-sufficient God shall support thee; for He alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, (Mt 5:48-note): Ye SHALL BE perfect, as your Father who is in heaven is perfect.
John Gill commenting on El Shaddai in Genesis 17:1 writes that...
as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see (see note Revelation 1:8) ; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient", as Jehovah is, sufficient in and of Himself, and for Himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:
walk before me - not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on Him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all His commandments and ordinances, that He either had given, or should give him; and all this as in His presence, and under His watchful eye, that sees and observes all things, and before Whom all things are naked and open, as all are to the essential Word of God, (He 4:12, 13-See notes He 4:12; 13)
and be thou perfect upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see (Genesis 6:9) . This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews fancy Abram became perfect, but was not till circumcised.
Mackintosh comments that in Genesis 17:1...
we have God's remedy for Abraham's failure set before us... This is a most comprehensive verse. It is very evident that Abraham had not been walking before the Almighty God when he adopted Sarah's expedient in reference to Hagar. It is faith alone that can enable a man to walk up and down before an Almighty One. Unbelief will ever be thrusting in something of self, something of circumstances, second causes, and the like, and thus the soul is robbed of the joy and hence, the calm elevation, and holy independence, which flow from leaning upon the arm of One who can do everything. I believe we deeply need to ponder this. God is not such an abiding reality to our souls as He ought to be, or as He would be, were we walking in more simple faith and dependence...
"Walk before me." This is true power. To walk thus, implies our having nothing whatever before our hearts save God Himself. If I am founding my expectation upon men and things, I am not walking before God, but before men and things. It is of the utmost importance to ascertain who or what I have before me as an object. To what am I looking? On whom or what am I leaning, at this moment? Does God entirely fill my future? Have men or circumstances ought to do therein? Is there any space allotted to the creature? The only way in which to get above the world is to walk by faith, because faith so completely fills the scene with God, that there is no room for the creature, no room for the world. If God fills up my entire range of vision, I can see nothing else; and then I am able to say with the Psalmist,
My soul, wait thou only upon God; for my expectation is from Him. He only is my Rock and my Salvation: He is my Defence, I shall not be moved. (Ps 62:5, 6-note)
This word "only" is deeply searching. Nature cannot say this. Not that it will, save when under the direct influence of a daring and blasphemous skepticism, formally shut out God altogether; but it, assuredly, Cannot say, "He only."
Now, it is well to see that, as in the matter of salvation, so in all the details of actual life, from day to day, God will not share His glory with the creature. From first to last, it must be "He only;" and this, too, in reality. It will not do to have the language of dependence upon God on our lips, while our hearts are really leaning on some creature resource. God will make all this fully manifest; He will test the heart; He will put faith into the furnace. "Walk before me, and be thou perfect." Thus it is we reach the proper point. When the soul is enabled, by grace, to get rid of all its fondly-cherished creature expectations, then, and only then, it is prepared to let God act; and when He acts all must be well. He will not leave anything undone. He will perfectly settle everything on behalf of those who simply put their trust in Him. When unerring wisdom, omnipotent power, and infinite love combine, the confiding heart may enjoy unruffled repose. Unless we can find some circumstance too big or too little for "the Almighty God" (El Shaddai), we have no proper base on which to found a single anxious thought. This is an amazing truth, and one eminently calculated to put all who believe it into the blessed position in which we find Abraham in this chapter. When God had, in effect, said to him,
"leave all to me and I will settle it for you, beyond your utmost desires and expectations; the seed and the inheritance, and everything pertaining thereto, will be fully and everlastingly settled, according to the covenant of the Almighty God"
— then "Abram fell on his face." Truly blessed attitude! the only proper one for a thoroughly empty, feeble, and unprofitable sinner, to occupy in the presence of the living God, the Creator of heaven and earth, the possessor of all things, the Almighty God, El Shaddai! (C H Mackintosh. Writings on the Pentateuch)
Warren Wiersbe comments on El Shaddai in Genesis 17 noting that...
“El” is the name of God that speaks of power; but what does “Shaddai” mean? Scholars do not agree. Some say it comes from a Hebrew word meaning “to be strong”; others prefer a word meaning “mountain” (Ed note: sadu) or “breast (shad).” Metaphorically, a mountain is a “breast” that rises up from the plain; and certainly a mountain is a symbol of strength. If we combine these several ideas, we might say that “El Shaddai” is the name of “the all-powerful and all-sufficient God who can do anything and meet any need.”
But why would God reveal this name to Abraham at this time, at the close of thirteen years of silence? Because God was going to tell His friend that Sarah would have a son. The Lord wanted Abraham to know that He is the God who is all-sufficient and all-powerful, and that nothing is too hard for Him. God says “I will” twelve times in Genesis 17 (Ge 17:2, 5, 6, 7, 8, 16, 19, 20, 21); He is about to do the miraculous.
After Abraham’s battle with the four kings, God came to him as a warrior and told him He was his “shield.” When Abraham wondered about his refusal of Sodom’s wealth, God told him He was his “exceedingly great reward” (Ge 15:1). Now when Abraham and Sarah were “as good as dead,” God assured them that He was more than sufficient to bring about the miracle birth. God comes to us in the ways we need Him most. (Wiersbe, W. W. Be Obedient. Wheaton, Ill.: Victor Books)
Dave Guzik who has written an excellent more modern (yet still conservative) commentary has these thoughts on Genesis 17:1...
Undoubtedly, this is another appearance of God in the person of Jesus, who took on a temporary human appearance before His incarnation on earth.
First, God tells Abram whom He is: I am Almighty God. By this name El Shaddai, He reveals His Person and character to Abram. However, there is some debate as to what exactly the name El Shaddai means.
Kidner: A traditional analysis of the name is 'God (el) who (sa) is sufficient (day).
Clarke: El Shaddai, I am God all-sufficient; from shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually.
Barnhouse: the Hebrew word shad means "chest" or "breast." It may have in mind the strength of a man's chest (God Almighty) or the comfort and nourishment of a woman's breast (God of Tender Care).
Leupold: Shaddai comes from the root shadad, which means "to display power."
We do know the Septuagint translates the word with the Greek pantokrator "Almighty," the "One who has His hand on everything."
Then God tells Abram what is expected of him: walk before Me and be blameless. We can only do what God expects of us when we know Who He is and know it in a full, personal, real way. The word blameless literally means "whole." God wanted all of Abram, wanting a total commitment.
God also reminds Abram He has not forgotten about the covenant. Though it had been some 25 years since the promise was first made, and though it may have seemed to Abram God had forgotten, God didn't forget anything.
The last time we are told the Lord communicated with Abram directly was more than 13 years before. Seemingly, Abram had 13 years of "normal" fellowship with God, waiting for the promise all the time. Surely, at times during those years, Abram felt God had forgotten. Abram was becoming a great man of faith, but you don't make a great man of faith overnight. It takes years of God's work in them, years of almost mundane trusting in God, interspersed with a few spectacular encounters with the Lord.
Criswell explains that...
The etymology of Shaddai is traditionally explained as "sufficient" or "self-sufficient." The Greek translators rendered it by pantokrator, "Almighty." Another explanation is that the term means "one of the mountain," perhaps connoting safety and sufficiency. The "almightiness" of Yahweh gives assurance to Abram that God will make of him a great nation. (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson)
Charles Ryrie feels that...
Shaddai is derived from a related word that means "mountain," thus picturing God as the overpowering, almighty One, standing on a mountain. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)
C I Scofield writes that...
Shaddai is the name of God characteristically used by the patriarchs prior to the giving of the law at Sinai... The name Jehovah largely replaces it from Exodus 6 onward, where attention is centered more particularly on Israel as God's covenant people.
El Shaddai is the name of God which sets Him forth primarily as the strengthener and satisfier of His people. It is to be regretted that Shaddai was translated "Almighty." The primary name, El or Elohim, sufficiently signifies almightiness. "All-sufficient" would far better express the characteristic use of the name in Scripture.
God Almighty El Shaddai not only enriches but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name (Ge 17:1, 2, 3, 4, 5, 6, 7, 8). To a man ninety-nine years of age, and "as good as dead" (He 11:12-note), He said: "I am God Almighty (El Shaddai)...I will confirm my covenant between me and you and will greatly increase your numbers." The same thing is taught by the use of the name in Ge 28:3, 4.
As bestower of fruitfulness, God Almighty (El Shaddai) chastens His people. For the moral connection of chastening with fruit-bearing, see John 15:2; cp. Ru 1:20, 21(note); He 12:10 (note). Hence, Almighty is the characteristic name of God in Job. The hand of Shaddai falls upon Job, the best man of his time, not in judgment but in purifying unto greater fruitfulness (Job 5:17, 18, 19, 20, 21, 22, 23, 24, 25). (Ed note: See Job 42:5, 6 where Job describes a greater vision of God as a result of the manifold trials)
Jameison, Fausset and Brown write...
Abram . . . ninety years old and nine--thirteen years after the birth of Ishmael [Ge 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar.
the Lord appeared--some visible manifestation of the divine presence, probably the Shekinah (Shekinah) or radiant glory of overpowering effulgence. (Ed note: I agree with Guzik that God Himself appeared in a Theophany and more specifically a Christophany - see related study Angel of the LORD)
I am the Almighty God--the name by which He made Himself known to the patriarchs (Ex 6:3), designed to convey the sense of "all-sufficient" (Ps 16:5, 6-note; Ps 73:25-note).
walk . . . and . . . perfect--upright, or sincere (Ps 51:6-note) in heart, speech, and behavior.
Genesis 17:3. 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.
Genesis 17:4 my covenant is with thee -- Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour.
Genesis 17:5 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" (Re 2:17-note).
Ed Note: See study of Name change as one of the aspects that marked the cutting of covenant in the Old Testament and which spoke of the oneness of covenant or the identification of the covenanting parties (see also note on name change). We see this aspect of covenant illustrated in the Marriage Covenant where the wife traditionally takes the name of her husband.
A B Simpson observes that...
Whenever God called men into a closer relation or sent them on some higher commission, the call was always accompanied with some marked revelation of Himself.
We find Him coming to Abraham at the crisis of his life as El-Shaddai and then commanding Abraham to rise to a higher place in conformity to the new revelation that He had given.
"I am El-Shaddai," He says, "walk before me, and be perfect (or upright)."
I am the Almighty, the Absolute, the Infinite, the All-sufficient God. Now live up to the vision you have had, the revelation I have given. Stand straight up to the standard God has given. Live as if you had a God that is all-sufficient.
You have not been living thus. You have not been walking before Me. You have been walking before Sara, before Hagar, before circumstances, before your difficulties and limitations and infirmities. Now lift your vision above all these, look at Me alone and see in Me the God who is enough, and stand upright in uncompromising faith. And so henceforth Abraham "staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform."
The secret of Abraham's faith was his realization of the supernatural God. And so in describing him in the fourth chapter of Romans the apostle says that he measured up to God, "before him whom he believed, even God, who quickens the dead, and calls the things which be not as though they were." (A. B. Simpson. Present Truths or the Supernatural)
Matthew Henry comments on El Shaddai noting that...
By this name he chose to make himself known to Abram rather than by his name Jehovah, Exodus 6:3. He used it to Jacob, Genesis 28:3,43:14,48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-Shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from sdh He laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isaiah 13:6, and Joel 1:15.
Or (2.) As a benefactor s for asr = who, and dy = sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God All-Sufficient. Note, The God with Whom we have to do is a God that is enough. [1.] He is enough in Himself; He is Self-sufficient; He has every thing, and He needs not any thing. [2.] He is enough to us, if we be in covenant with Him: we have all in Him, and we have enough in Him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls
Thomas Brooks commenting on Genesis 17:1 writes that...
As God is an immense portion, a large portion, so God is an ALL-SUFFICIENT portion... or as some carry the words "I am God all-sufficient, or self-sufficient." God has self-sufficiency and all-sufficiency in Himself. Some derive the word Shaddai, that is here rendered Almighty or All-sufficient, because God feeds His children with sufficiency of all good things, as the tender mother does the sucking child. (Thomas Brooks. An Ark for All God's Noahs in a Gloomy Stormy Day)
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EL SHADDAI APPEARED
TO ABRAHAM, ISAAC AND JACOB
Exodus 6:3 and I appeared to Abraham, Isaac, and Jacob, as God Almighty (El Shaddai), but by My name, LORD, I did not make Myself known to them.
The name Yahweh (Jehovah, LORD) was known to Abraham even before the Name El Shaddai, as we note in such passages as Genesis 12:8, 13:4, 15:7 (and to Jacob in Ge 38:13). Clearly in Exodus 6 Jehovah does not introduce a new Name but a new revelation of that holy Name. Remember that the OT (as in the NT), the Names of God were a revelation of some aspect of His character and/or attributes. As noted earlier, BDAG writes that "God's name is almost equivalent to God's being". And so in Exodus 6 we see Jehovah reveals His character as the Covenant keeping God, faithful to keep His promises and faithful to redeem Israel from bondage. In other words, God would make Himself known to Israel in actions by which He had not revealed Himself to the patriarchs and which they knew only as promises of the covenant.
If we remember that God's character is infinite, it is not at all surprising that the generation patriarchs might not "know" God in the same way that a later generation could know Him as He chose to reveal Himself to Israel in Moses' day.
The Jewish rabbi Rashi explains that this the text means
“I did not make Myself known, I did not allow My real character to be recognized.“
Others feel that the last clause could be viewed as a rhetorical question which is permissible in the Hebrew and which would read "by my name JEHOVAH was I not (also) known to them?" Given the fact that God's Names are a revelation of His character, I favor the former explanation.
Richards agrees writing that...
While the four–letter name YHWH appears in Genesis, its true significance was only revealed in the acts of power by which God intervened in Egypt to free Israel. From this time on, God’s people will know not only what God’s name is, but what that name means! (The Bible Readers Companion)
The liberals and "higher" critics go so far as to say this verse indicates an error in Scripture which should be totally discounted as an errant comment! (See also related note on Exodus 6:3)
J. A. Motyer argues for the rendering
And I showed myself to Abraham, to Isaac, and to Jacob in the character of El Shaddai, but in the character expressed by my name Yahweh I did not make myself known to them. (Bolding added)
Mackay explains that the statement that God did not make Himself known to the patriarchs by the Name Jehovah needs...
to be interpreted in the light of the significance of the word name, as that which summed up the character of an individual (see John 17:6NIV and the NIV translators’ note there). In the Exodus experience God was giving content to what had been merely a sound before — much closer to the Western use of a name. The NIV footnote presents an alternative translation, “and by My Name the Lord did I not let myself be known to them?” This would be a rhetorical question asked for effect, asserting that the full significance of the name Lord had been revealed to the patriarchs. While this explains the record of the use of Yahweh in Genesis, it does not seem to do justice to the focus on the name in Exodus. Further, it is surprising (though not grammatically impossible) that if the explanation of the clause turns on its being a question, there is no explicit indicator of a question in the original. It is also important to remember that in Exodus the word ‘know’ is frequently used not of receiving information for the first time, but of experiencing for oneself the reality of the truth being conveyed (see on verse 7 below). (Mackay, J. L. A Commentary on Exodus)
Keil and Delitzsch add that
When the establishment of the covenant commenced, as described in Genesis 15, with the institution of the covenant sign of circumcision and the promise of the birth of Isaac, Jehovah said to Abram, “I am El Shaddai, God Almighty,” and from that time forward manifested Himself to Abram and his wife as the Almighty, in the birth of Isaac, which took place apart altogether from the powers of nature, and also in the preservation, guidance, and multiplication of his seed.
It was in His attribute as El Shaddai that God had revealed His nature to the patriarchs; but now He was about to reveal Himself to Israel as Jehovah, as the absolute Being working with unbounded freedom in the performance of His promises. For not only had He established His covenant with the fathers (Ex 6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Ex 6:5; not only—but also). The divine promise not only commences in Ex 6:2, but concludes at Ex 6:8, with the emphatic expression, “I Jehovah,” to show that the work of Israel’s redemption resided in the power of the Name Jehovah. In Ex 6:4 the covenant promises of Ge 17:7, 8; 26:3; 35:11, 12, are all brought together and in Ex 6:5 we have a repetition of Ex 2:24, with the emphatically repeated "I". On the ground of the erection of His covenant on the one hand, and, what was irreconcilable with that covenant, the bondage of Israel on the other, Jehovah was not about to redeem Israel from its sufferings and make it His own nation.
This assurance, which God would carry out by the manifestation of His nature as expressed in the name Jehovah, contained three distinct elements:
(a) the deliverance of Israel from the bondage of Egypt, which, because so utterly different from all outward appearances, is described in three parallel clauses: bringing them out from under the burdens of the Egyptians; saving them from their bondage; and redeeming them with a stretched-out arm and with great judgments;
(b) the adoption of Israel as the nation of God;
(c) the guidance of Israel into the land promised to the fathers (Ex 6:6-8). a stretched-out arm, is most appropriately connected with great judgments; for God raises, stretches out His arm, when He proceeds in judgment to smite the rebellious. These expressions repeat with greater emphasis the “strong hand” of Ex 6:1, and are frequently connected with it in the rhetorical language of Deuteronomy (e.g., Deut. 4:34; 5:15; 7:19). The “great judgments” were the plagues, the judgments of God, by which Pharaoh was to be compelled to let Israel go. (Keil, C. F., & Delitzsch, F.. Commentary on the Old Testament 1:303-304).
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Spurgeon on the importance of the Names of God...
There is something in every Name of God which may breed faith in our souls. Whether we know him as Jehovah, Elohim, Shaddai, or Lord, or by whatsoever other name he has been pleased to manifest himself, that title becomes the ground of our confidence, and is the means of fostering faith in his people’s minds, when they come to understand its meaning. To a trembling people the Lord enlarges on his wonderful names. I think he also does it to excite our wonder and our gratitude. He that loves us so much is Jehovah: he that can create and destroy; he that is the self-existent God; he, even he, has set his heart upon his people, and loves them and counts them precious in his sight. It is a marvellous thing. The more one thinks of it, the more shall he be overwhelmed with astonishment, that he who is everything should love us who are less than nothing. It is the Holy One who has deigned to choose, and to love unholy men, and to look upon them in grace, and save them from their sins. That you may bow low in loving gratitude, God lets you see who he is. That you may see how great a stoop of condescension he has made, when he loves his unworthy people, and takes them into union with himself, you are made to see how great and glorious is the diving name. (See Spurgeon's full sermon "Jehovah's Valuation of His People" - Pdf)
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