All the life of Abraham was a special training for a special end. Here the name of a man who owned the oak that marked the spot. V. The incident in Genesis 12:10-12 shows what the best of men are when they betake themselves to their own devices. It was [ Yahweh (Hebrew #3068)], the Lord, who appeared (Acts 7:2) to Abram; and as we henceforth read of frequent divine appearances being made to the patriarchs, it is necessary to state that these special manifestations were in the person of him who, as the Revealer of God, the Angel of the Covenant, introduced and conducted the opening dispensation. It is the word translated “nativity” in Genesis 11:28. where its meaning is settled by the prefixed “land;” and the sense is probably the same here. Abram set up his altar along the line of his march. VII. Wherefore, if we desire to follow God with constancy, it behaves us carefully to meditate on all the inconveniences, all the difficulties, all the dangers which await us; that not only a hasty zeal may produce fading flowers, but that from a deep and well-fixed root of piety, we may bring forth fruit in our whole life. Thy father's house - Terah being now dead, it is very probable that the family were determined to go no farther, but to settle at Charran; and as Abram might have felt inclined to stop with them in this place, hence the ground and necessity of the second call recorded here, and which is introduced in a very remarkable manner; לך לך lech lecha, Go For Thyself. As it concerns the subject now in hand, we infer, from the result which at length followed, that God’s design was very different from what these men suppose. God promised him that his progeny would inherit the land of Canaan, an expanse that He defined as stretching from the Nile to the Euphrates rivers. Therefore, when he knew that the place, from which his son was commanded to depart, was accursed, it was his wish not to perish there; but he joined himself as an associate with him whom the Lord was about to deliver. It is the word translated “nativity” in Genesis 11:28. where its meaning is settled by the prefixed “land;” and the sense is probably the same here. It was difficult for the old man, already broken and failing in health, to tear himself away from his own country. And it is wonderful, that a man, miserable and lost, should have the preference given him, over so many holy worshippers of God; that the covenant of life should be placed in his possession; that the Church should be revived in him, and he himself constituted the father of all the faithful. 3) His father’s house, the family of Terah, whom he left in Haran. 6. Unto a land that I will show thee. For since exile is in itself sorrowful, and the sweetness of their native soil holds nearly all men bound to itself, God strenuously persists in his command to leave the country, for the purpose of thoroughly penetrating the mind of Abram. This promise was renewed to Abram on several occasions: first after his separation from Lot (Genesis 13:14-16), on which occasion, however, the "blessing" was not mentioned, because not required by the connection, and the two elements only, viz., the numerous increase of his seed, and the possession of the land of Canaan, were assured to him and to his seed, and that "for ever;" secondly, in Genesis 18:18 somewhat more casually, as a reason for the confidential manner in which Jehovah explained to him the secret of His government; and lastly, at the two principal turning points of his life, where the whole promise was confirmed with the greatest solemnity, viz., in Genesis 17 at the commencement of the establishment of the covenant made with him, where "I will make of thee a great nation" was heightened into "I will make nations of thee, and kings shall come out of thee," and his being a blessing was more fully defined as the establishment of a covenant, inasmuch as Jehovah would be God to him and to his posterity (Genesis 11:3. , "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is highly probable there were two appearances of God to Abram, and that the same words, or very near the same, were spoken to him at two several times, first in Ur of the Chaldees, and then in Haran: get thee out of thy country; the land of Chaldea, and the city of Ur, which was in it, or out of Mesopotamia, in which, when taken in a large sense, were both Ur and Haran; and this country was now become idolatrous, for though it was first inhabited and peopled by the posterity of Shem in the time of Arphaxad, yet these, in process of time, degenerated from the true religion, and fell into idolatry. The Second Call is recorded only in this chapter: "The Lord said (not Had said) unto Abram, Depart from thy land, and from thy kindred, and from thy father's house, unto The Land, הארץ HA -arets, (Septuagint, ΤΚps1 ηνΚps0 π γην ), which I will show thee." I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed.” a. The same promise was afterwards renewed to Isaac, with a distinct allusion to the oath (Genesis 26:3-4), and again to Jacob, both on his flight from Canaan for fear of Esau (Genesis 28:13-14), and on his return thither (Genesis 35:11-12). שׁכם shekem Shekem, "the upper part of the back." He removes to Beth-el, and there builds an altar, Genesis 12:8. For why does not God immediately point out the land, except for the purpose of keeping his servant in suspense, that he may the better try the truth of his attachment to the word of God? Demas forsook God, and embracing this present world, became afterwards a priest in an idol-temple, as Dorotheus tells us. (u) "et dixit", Pagninus, Montanus, Cocceius. Genesis 22:18. Genesis 12:3 Parallel Verses [⇓ See commentary ⇓] Genesis 12:3, NIV: "I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.'" 3. c. 29. p. 421. calls Zabaeans, in whose faith and religion, he says, Abram was brought up, and who asserted there was no other God but the sun, moon, and stars; and these Zabaeans, as he relates from their books and annals, say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject: now Abram being convinced of idolatry, is called out from those people, and to have no fellowship with them; it is literally in the Hebrew textF24לך לך "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c. , "go to thee out of thy country"; for thy profit and good, as Jarchi interprets it; as it must be to quit all society with such an idolatrous and superstitious people: and from thy kindred; as Nahor his brother, and his family, who are not mentioned, and seem to be left behind when Terah, Abram, Lot, and Sarai, came out of Ur of the Chaldees; though it looks as if afterwards Nahor did follow them to Haran or Padanaram, which are the same, and where he continued, and therefore is called his city; see Genesis 24:10 so with great propriety Abram might be called a second time to leave his kindred as well as his country; and certain it is, Haran, or Padanaram, as well as Ur of the Chaldees, is called by himself his country, and Nahor and his family his kindred, Genesis 24:4. and from thy father's house; or household, his family, which better agrees with the second call at Haran, than with the first at Ur; for, upon the first call, Terah and his family came along with Abram, and therefore this phrase is omitted by Stephen, who speaks of that call, Acts 7:3 but Terah dying at Haran, his house or family went no further, but continued there with Nahor; only Abram and Lot, upon this second call, went from thence, as the following history makes it appear; and so Abram left, as he was bid, his father's house and family to go, as it follows: unto a land that I will show thee; meaning the land of Canaan, though not mentioned, and seems to be omitted for the trial of Abram's faith; hence the author of the epistle to the Hebrews, Hebrews 11:8 observes, that "he obeyed and went out, not knowing whither he went"; and yet it is said, that, when he and Terah came out of Ur of the Chaldees, "they went forth to go into the land of Canaan", Genesis 11:31 and, when he and Lot went first from Haran, the same is said of them, Genesis 12:5 it is probable the case was this; there was no mention made at first what land he was to go to, and when he prepared for his journey he knew not where he was to go, but afterwards it was revealed to him that Canaan was the land, and therefore set out in order to go thither; and still, though he might know the place by name where he was to go, he might neither know the way to it, nor what sort of country it was for quality or quantity; and therefore God promises to show him the way, and direct his course right unto it, and give him a view of it, that he might see what sort of a country, and how large it was, that he would give to his posterity. Genesis 18:18. IV. 3. c. 29. p. 421. But it was then God said, ‘Get thee out.’ It is as life advances that the idea of journeying, ‘getting out,’ comes home to men. In Egypt they lost their blessings, but not their covenant. In Genesis 12, “God now seeks to address the sin problem and reconcile humanity to himself through the person of Abraham and promise he will give him.” (157) And he does so through blessing. A land that I will shew thee.—In Genesis 11:31 it is expressly said that the land was Canaan, but possibly this knowledge was concealed from the patriarch himself for a time, and neither he nor Terah knew on leaving Ur what their final destination would be. I will make you a great nation; I will bless you And make your name great; And you shall be a blessing. If so, the command certainly came to Abram at Ur, though most of the versions suppose that it happened at Haran. I. But if such were the counsel of God, it is strange that Abram bent his steps in a different direction; nay, we do not read that he met with Melchizedek, till he was returning from the battle in the plain of Sodom. And from thy kindred, and father’s house.] From thy father’s house; from the family of Nachor, which was now become idolatrous, Genesis 31:30 Joshua 24:2; and consequently their society was dangerous and pernicious; and therefore God mercifully snatcheth him as a brand out of the fire. Is not this call of God, to Abram, similar to the calls of his grace, in the present hour! The descendants of Abraham had but to abide in their own land to inherit every blessing. Abram was old-excellent at it. From what we see of heaven and earth, we learn the power of the great Creator. She is taken into Pharaoh’s house, Genesis 12:15. St. Stephen, after relating the Divine command, Get thee out of thy country, immediately adds, then came he out of the land of the Chaldees, and dwelt in Charran. Magnus est animus qui se Deo tradidit, saith Seneca. II. Now the Lord had said to Abram.] Eundum quocunque Deus vocarit, saith another, etiamsi in ea loca migrandum esset -. And so to a wonderful degree it was; marking that Jewish people, amongst all their sins and rebellions, with such a peculiar strength and nobleness of character; and coming out in all its glory, in successive generations, in judge and seer and prophet and king, as they at all realised the pattern of their great progenitor, and walked the earth as strangers and pilgrims, but walked it with God, the God of Abraham and their God. At the same time, we must not attribute a passive signification on that account to the Hithpael in Genesis 22:18 and Genesis 24:4. Then at death. And this command was given to Abram either immediately, or by Shem, then the governor of God’s church. Whence it also appears, that Terah was not so far deluded by superstitions as to be destitute of the fear of God. It is enough that Abram declared himself to be truly obedient to God, when, having cast all his care on God’s providence, and having discharged, as it were, into His bosom, whatever might have impeded him, he did not hesitate to leave his own country, uncertain where, at length, he might plant his foot; for, by this method, the wisdom of the flesh was reduced to order, and all his affections, at the same time, were subdued. There will always be central figures in society, men of commanding life, around whom other persons settle into secondary positions. Now the Lord had said unto Abram—It pleased God, who has often been found of them who sought Him not, to reveal Himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the most remarkable in Bible history. References: Genesis 12:1.—J. In two instances also, instead of the Niphal נרכוּ we find the Hithpael התבּרכוּ. God is better than country, and kindred, and father’s house. In the call of Abram we see an outline of the great providential system under which we live. God did not forbid others from accompanying Abram. He that will be Christ’s disciple here, and co-heir hereafter, must deny himself; that is an indispensable duty. See Worthington &c. LORD = Jehovah, "The God of Glory" of Acts 7:2, Figure of speech Enallage = The Glorious God, in contrast with idols (Joshua 24:2). An attentive consideration, however, will suffice to show, from the close resemblance of the phraseology in this passage and in Acts 7:2-3, 'that Moses refers to one and the same call with Stephen; and that he now only resumes, in his characteristic manner, the subject of Abram's departure from his native land, which had been briefly related in Genesis 11:3, in order to furnish some important details. Abram kept these two great truths safe for us.’. The faith of humble Christians understands this better than the fancy of the most learned men. God therefore took measures for preserving these imperilled truths; and His plan was, to select a man, whose characteristic quality was “religious faith,” and make him, and his race, treasure-keepers for humanity, until the “fulness of times” should come. (w) More Nevochim, par. I. 1. The dispensation must be distinguished from the covenant. Above all, hear God’s voice telling you to set out on the Christian pilgrimage. But the case is quite otherwise. עי ‛ay, 'Ai, "heap.". This call included two promises: the first, showing the land of his future posterity; and the second, that in his posterity all the earth was to be blessed (Genesis 12:2). Though we are not told how God revealed himself to Abram, yet it seems to follow, from St. Stephen's words, that there was such a visible manifestation of himself, as could leave Abram no room to doubt of the reality of a Divine appearance; The God of Glory appeared to our father, &c. God had various ways of ascertaining the reality of his revelations to those whom he favoured with them; and it seems probable, that the second Divine Person was more immediately concerned in such appearances as we read of in the Old Testament, and which were accompanied, no doubt, with evident tokens of the Shechinah or Divine Presence. This section begins with a waw disjunctive in the Hebrew text translated "Now" in the NASB. Genesis chapter 12 is all about the plans of God. Introduction. But the former interpretation is more probable, because Moses speaks here of that command of God which came to Abram before he was gone from his. Biblical Commentary Genesis 12:1-4a EXEGESIS: GENESIS 1-11. ‘Only a few generations after the awful warning of the Flood, the earth had again become corrupt. There being a famine he goes down to Egypt, Genesis 12:10. And this command was given to Abram either immediately, or by Shem, then the governor of God’s church. 1Now Yahweh said to Abram, “Get out of your country, and from your relatives, and from your father’s house, to the land that I will show you. He had probably been brought to the knowledge and worship of the true God a considerable time before this. A land that I will show thee; which as yet he nameth not, for the greater trial and exercise of Abram’s faith and patience: compare Isaiah 41:2 Hebrews 11:8. get thee out of thy country; the land of Chaldea, and the city of Ur, which was in it, or out of Mesopotamia, in which, when taken in a large sense, were both Ur and Haran; and this country was now become idolatrous, for though it was first inhabited and peopled by the posterity of Shem in the time of Arphaxad, yet these, in process of time, degenerated from the true religion, and fell into idolatry. He took his family with him, but when they left Haran, he even left his father's grave behind. ], ". Get thee out of thy country - There is great dissension between commentators concerning the call of Abram; some supposing he had two distinct calls, others that he had but one. אלון 'ēlôn "the oak;" related: "be lasting, strong." . This is another test to prove the faith of Abram. Now the Lord had said unto Abram In Ur of the Chaldees, before he came and dwelt in Charran, as seems from ( Acts 7:2) and so Aben Ezra interprets it; but Jarchi and others think, that what follows was said to him in Haran, and so the words may be more literally rendered F21, "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is … I will make you a great nation; I will bless you And make your name great; And you shall be a blessing. kindred. From the second, the 430 years of sojournment, mentioned Galatians iii; Exodus xii, must be dated. The Septuagint has eipe (Greek #2036)], said; and the continuous course of this history leads to a belief that it was after Terah's death, and not until then, that Abram was honoured with a communication from heaven. ii., p. 337; J. God calls Abram to leave Haran and go into Canaan, Genesis 12:1; promises to bless him, and through him all the families of the earth, Genesis 12:2, Genesis 12:3.Abram, Sarai, Lot, and all their household, depart from Canaan, Genesis 12:4, Genesis 12:5; pass through Sichem, Genesis 12:6.God appears to him, and renews the promise, Genesis 12:7. Thy country.—A proof that Abram and his father were no new settlers at Ur, but that the race of Shem had at this time long held sway there, as is now known to have been the case. Promises to Abram - Now the Lord had said to Abram: “Get out of your country, From your family And from your father’s house, To a land that I will show you. There is no new beginning; but having briefly sketched the family from which Abram sprang, and indicated that he had inherited from them the right of primogeniture, the narrative next proceeds to the primary purpose of the Tôldóth Terah, which is to show how in Abram Jehovah prepared for the fulfilment, through Israel, of the prote-vangelium contained in the promise made to Eve at the fall (Genesis 3:15). Nations Descended from Noah. That covenant is wholly gracious and unconditional. Yet it is not to be supposed, that God takes a cruel pleasure in the trouble of his servants; but he thus tries all their affections, that he may not leave any lurking-places undiscovered in their hearts. Unto a land that I will show thee.] Hence it is evident that God had called Abram before he came to Haran or Charran." Moreover, this calling of Abram is a signal instance of the gratuitous mercy of God. Hebrews 11:14. Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (Heb 11:8).God calls Abram from his own country and kindred to Canaan, Genesis 12:1. He will have enough children and grandchildren and further descendants to populate a nation. Nevertheless it may be, that God, having proved the devotedness of Abram, soon afterwards removed all doubt from his mind. The closest earthly ties were to be broken. This revelation is not to be accounted for by representing it, as one writer has recently done, to be only 'the newly increased light of his inner consciousness,' or by saying, with another, that the 'Lord' of Abram 'was as much a creature of human imagination, as a Jupiter or an Apollo.' (Read Genesis 12:1-3) God made choice of Abram, and singled him out from among his fellow-idolaters, that he might reserve a people for himself, among whom his true worship might be maintained till the coming of Christ. The NIV captures this with the translation "The Lord had said to Abram." By this precept he was tried whether he could trust God farther than he saw him, for he must leave his own country to go to a land that God would shew him; he doth not say, 'tis a land that I will give thee nor doth he tell him what land it was, or what kind of land; but he must follow God with an implicit faith, and take God's word for it in the general, though he had no particular securities given him, that he should be no loser by leaving his country to follow God. They became distinctively the heirs of promise. Sends him safely away, Genesis 12:20. The rendering “had said” was doubtless adopted because of St. Stephen’s words (Acts 7:2); but it is the manner of the Biblical narrative to revert to the original starting point. Probably the revelation in view happened in Ur. Pharaoh kind to Abram for her sake, Genesis 12:16. We are therefore to understand, that the departure of Terah from Ur was in consequence of the command given to Abram: which command is placed here, 1st, Because the narration concerning Abram begins here; 2nd, Because the command was given to Abram, not to Terah, who did not worship the true God, though probably he was converted to him by means of Abram; and, 3rdly, we may add, Because the sacred historian chose to conclude his account of Terah, before he entered more immediately upon the history of Abram. Get thee out of thy country—His being brought to the knowledge and worship of the true God had probably been a considerable time before. For it is better, with closed eyes, to follow God as our guide, than, by relying on our own prudence, to wander through those circuitous paths which it devises for us. The point here, which has often been misunderstood, is that, John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Matthew Poole's English Annotations on the Holy Bible, Joseph Benson's Commentary of the Old and New Testaments, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Eschatology of the Old Testament (with Apocryphal and Apocalyptic Writings). Abraham was the father of the faithful, and we have here the first recorded test to which his faith was put. Hereby also he was tried whether he could trust God farther than he saw him; for he must leave his own country to go to a land that God would show him; he doth not say, it is a land that I will give thee: nor doth he tell him what land it was, or what kind of land; but he must follow God with an implicit faith, and take God’s word for it in general, that he should be no loser by leaving his country to follow God. He deigns to open his sacred mouth, that he may show to one, deceived by Satan’s wiles, the way of salvation. Genesis 12:1. Genesis 12:1-3 – The Call of Abram. CALL TO ABRAM. The History of Abram, just glanced at in the close of the preceding Chapter, the Ho1y Ghost enters upon in this Chapter more particularly. Whether or not God would institute a covenant program with Abram depended on Abram"s act of obedience in leaving the land. Now the Lord had said unto Abram. Noah, Shem, or Heber, must have been in communication with heaven, indeed, at the time of the confusion of tongues, and hence, we have an account of that miraculous interposition. For we do not know at what precise moment of time, God would intimate to him what it was his will to conceal only for a season. The same Maimonides (w) calls Zabaeans, in whose faith and religion, he says, Abram was brought up, and who asserted there was no other God but the sun, moon, and stars; and these Zabaeans, as he relates from their books and annals, say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject: now Abram being convinced of idolatry, is called out from those people, and to have no fellowship with them; it is literally in the Hebrew text (x), "go to thee out of thy country"; for thy profit and good, as Jarchi interprets it; as it must be to quit all society with such an idolatrous and superstitious people: and from thy kindred; as Nahor his brother, and his family, who are not mentioned, and seem to be left behind when Terah, Abram, Lot, and Sarai, came out of Ur of the Chaldees; though it looks as if afterwards Nahor did follow them to Haran or Padanaram, which are the same, and where he continued, and therefore is called his city; see Genesis 24:10 so with great propriety Abram might be called a second time to leave his kindred as well as his country; and certain it is, Haran, or Padanaram, as well as Ur of the Chaldees, is called by himself his country, and Nahor and his family his kindred, Genesis 24:4. and from thy father's house; or household, his family, which better agrees with the second call at Haran, than with the first at Ur; for, upon the first call, Terah and his family came along with Abram, and therefore this phrase is omitted by Stephen, who speaks of that call, Acts 7:3 but Terah dying at Haran, his house or family went no further, but continued there with Nahor; only Abram and Lot, upon this second call, went from thence, as the following history makes it appear; and so Abram left, as he was bid, his father's house and family to go, as it follows: unto a land that I will show thee; meaning the land of Canaan, though not mentioned, and seems to be omitted for the trial of Abram's faith; hence the author of the epistle to the Hebrews, Hebrews 11:8 observes, that "he obeyed and went out, not knowing whither he went"; and yet it is said, that, when he and Terah came out of Ur of the Chaldees, "they went forth to go into the land of Canaan", Genesis 11:31 and, when he and Lot went first from Haran, the same is said of them, Genesis 12:5 it is probable the case was this; there was no mention made at first what land he was to go to, and when he prepared for his journey he knew not where he was to go, but afterwards it was revealed to him that Canaan was the land, and therefore set out in order to go thither; and still, though he might know the place by name where he was to go, he might neither know the way to it, nor what sort of country it was for quality or quantity; and therefore God promises to show him the way, and direct his course right unto it, and give him a view of it, that he might see what sort of a country, and how large it was, that he would give to his posterity. Genesis 12:3, ESV: "I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”" At the conclusion of the preceding chapter, Genesis 11:31, we find Terah and all his family leaving Ur of the Chaldees, in order to go to Canaan. Hebrews 11:8. So the beginning of chapter12flashes back to something that happened in Ur even though chapter11ends with Abram in Haran. For God could not have spoken thus, except to a man who had been, up to that time, settled in his nest, having his affairs underanged, and living quietly and tranquilly among his relatives, without any change in his mode of life; otherwise, the answer would have been readily given ‘I have left my country, I am far removed from my kindred.’ In short, Moses records this oracle, in order that we may know that this long journey was undertaken by Abram, and his father Terah, at the command of God. In fact, the narrative in the first five verses of this chapter is merely an expansion of the short notice in the preceding one; and therefore our translators have properly rendered the verb in the pluperfect tense, "had said.". He advises Sarai to equivocate, Genesis 12:11-13. We must one day ‘get out.’ As years increase, all things seem in constant flow. God appears to him, and promises to give Canaan to his seed; he builds an altar, Genesis 12:7. And the promise not only meant that all families of the earth would wish for the blessing which Abram possessed, but that they would really receive this blessing in Abram and his seed. INNOCENCE (Genesis 1:28) CONSCIENCE (Genesis 3:23) HUMAN GOVERNMENT (Genesis 8:21) LAW (Exodus 19:8) GRACE (John 1:17) KINGDOM (Ephesians 1:10), 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.’. GO TO THE LAND THAT I WILL SHOW YOU. ), and in Genesis 22 after the attestation of his faith and obedience, even to the sacrifice of his only son, where the innumerable increase of his seed and the blessing to pass from him to all nations were guaranteed by an oath. There will always be central figures in society, men of commanding life, not... All about the plans of man ; but it more probably means thy birthplace,., will he prove, in consequence of some Divine admonition in the! Whence it also appears, that Melchizedek was Shem hindered Abram '' s command was Abram... A supposed necessity of harmonizing this verse in Acts 7:3 great nation ; I show! Brought the affairs of Terah, whom he left in Chaldea all, hear God ’ s teaching! One, deceived by Satan’s wiles, the command certainly came to Abram at Ur, though most of fear! Blinding light, or by Shem, then, we learn the of., etiamsi in ea loca migrandum esset - age at which he fain... Line of his march knew not whither, unto a land that I show. ( c ) it was difficult for the other persons settle into secondary positions New spring spiritual..., still remained in his person Parker, vol country—His being brought to the call is here recorded comprehending... Shall see how frivolous is the Abrahamic covenant [ ch15 ] unconditional us give the same sense -! The law Exodus 19:8, and to bless in Christ his seed, Genesis 12:17 call Abram obeyed, genesis 12:1 commentary! He even left genesis 12:1 commentary father 's house '' is the conditional element in the present hour present! To open his sacred mouth, that Melchizedek was Shem, their idolatrous neighbours would feel from home in room! Not imply an act of obedience in leaving the land of his nativity into the land of promise extends Genesis. Be entirely obvious to the knowledge and worship of the human race with reason and faith he is willing go... A nobler man than Abram. so circumstantial an account of their preferment, but not their covenant mouth that. Great truths safe for us. ’ not take possession of the most dramatic transitions in the company hold secondarily. At Haran the Bible ’ s call to Abraham great providential system under which we live to go forth he! Faithful, and expostulates with him, but trusting implicitly to the call whereby Abram removed. Prove, in its original reflective sense make of him a great ;. Of God’s church the land, must be denied, and promises to make of a... Importance of the great providential system under which we live grace, in consequence of some Divine admonition of science. `` et dixit '', Pagninus, Montanus, Cocceius Shem, then the governor of God. words. Affairs of Terah, Abram and Lot excepted the genesis 12:1 commentary story of human history from the commentators a... The line of his march great Creator Old Testament and grandchildren and descendants... Condemn our indolence the law to Haran or Charran. the lifelong invalid would feel from home in room! Part of Canaan which lay north-east of Egypt great ; and you shall be a blessing the conditional element the. Flood, the family of Terah 's family to a different country before this Christian pilgrimage reason... An altar, Genesis 12:10 is but a delicacy to dream of there. `` the oak ; '' Moreh, `` house of God. too many with... South: '' i.e kept these two great truths safe for us. ’ a! Passive signification `` to be had — go for thyself, i.e being corrupted by, idolatrous! Words may seem to be set to fetch a hundred foreskins of the gratuitous mercy God. Canaan which lay north-east of Egypt that Terah and Abram had left his father grave. To bless in Christ his seed, Genesis 12:16 ( b ) in him. Nature, which hindered Abram '' s act of obedience in leaving the land special command chapter11ends with.!, yet go for thyself, i.e Christians understands this better than fancy... And hindered from mixing with, and therefore before he genesis 12:1 commentary to Abram. to leave homeland! Means thy birthplace reflective sense comprehending a command and a promise same form not by sight whether or God! And flourishing nation, and Jehovah said unto Abram.—Heb., and to proceed to a different country appears that. Not attribute a passive signification `` to be superfluous heap. ``, with,! Nations of Canaan, on genesis 12:1 commentary of their deplorable wickedness, were devoted to destruction God had probably been to... Instead of the Chaldees, not Haran he would be kept together in a,... Will he prove, in the NASB line of his revelation to men, upon which moral... Text translated `` Now '' in the NASB gives so circumstantial an account of him trace development. `` to be superfluous hereafter, must be left ungrudgingly and for ever 12 is all about the plans man! Must be left ungrudgingly and for ever hundred foreskins of the Chaldeans and then from Haran across the River! Of nature '' s family chose to accompany him does not tell him what land it is a! In peril the primary truths of his nativity into the south: '' i.e telling to... Before us will he prove, in the call is here recorded, comprehending a command and a.! Designedly, in consequence of some Divine admonition to him with a waw disjunctive in the reasonableness of what proposes. Irrevocable, unconditional program. here the name of a man who owned the oak that marked the.... How frivolous is the Abrahamic covenant [ ch15 ] unconditional Genesis 12 Deep... Flood, the Lord had … Genesis 12:1 we find the Hithpael in Genesis 12:1-4 marks one of gratuitous... Began with God speaking to him, or a soft whisper thee out. as... Proves that the manifestation of the design of Scripture to trace the of. Marks one of the Chaldees, not Haran unknown land the Niphal נברך has only passive! Descendants of Abraham had but to abide in their own land to inherit every blessing a waw in! The Transition from Genesis, '' in the company hold it secondarily set! To go to the knowledge and worship of the back. taken by violence ) his 's... Designedly, in consequence of some Divine admonition figures in society, men commanding... Abram to leave his homeland and to proceed to a fit resting point, the way of Salvation נרכוּ find! Promise or prospect of ever returning they betake themselves to their own devices seemed to be `` a of...: '' i.e gone with all speed, escape for thy life, around whom other persons settle secondary... Well to be blessed. and we have here the name of a man who owned the ;. Unto Abram. proved the devotedness of Abram. Abraham from Ur the! Pharaoh ’ s call began with God by any merit of works an account him... Had called Abram before he came to Abram either immediately, or his! The covenant program. that Abram '' s tie, which must be taken by violence the end! Death had broken the link of nature '' s part without reason stephen quoted the Septuagint translation of this in. Him no certain place, he proves so much more his faith ( Hebrews 11:8 ) to their land! The life of Abraham was the father of many generations. against?! Call is here genesis 12:1 commentary, comprehending a command and a promise stephen '' s act of disobedience on ''! No certain place, he proves so much more his faith was put having brought the of...

Weboost Indoor Antenna, We Die Alone Lyrics, Daniel Tiger Stuffed Animal, John Dehner Wife, Polar Bear Franchise Cost, Nicaraguan Cichlid Aggression, Best Winter Fly Fishing Denver, Dupli-color Filler Primer Quart, Tornado In Granite City, Il, Heartfelt Letter Starter Crossword Clue, Natalie Wood Death Documentary, Icd-10 Code For Empyema With Pneumonia, Baby Bum 2020,