Genesis

WITH this section the Book of Genesis takes a new and very distinct departure. From Gen 12:9 the consideration of the entire human race (Genesis 10 and 11) our attention is directed to one family and one man as the chosen channel of the Divine purpose of redemption for the race. The earlier chapters are but a preface, though a necessary explanatory preface, to the remainder. They cover at least two thousand years, and yet we seem to be, as it were, hurried along, until we reach the fullness of the narrative about Abraham and his seed. The first eleven chapters are the foundation of which the other thirty-nine are the superstructure. They trace back the Divine redemption until its cause is found in the sin of the human race, and its scope is shown to embrace all mankind. This done, we are now free to consider the precise method whereby God accomplished His purpose, and redeemed mankind through the instrumentality of one man, his family, and his nation. It is the importance of Abraham in this connection that gives its meaning and importance to chapter 12 of this book. As the root to the stem so are chapters 1-11 to 12-50, and as the stem to the tree so is Genesis to the rest of the Bible. It is the foundation, the explanation, the preface, the key to the rest of the Word of God.

Abraham: There is only one man of those whose lives are recorded in the Old Testament who has the high privilege of being called the friend of God. Isa 12:8, Abraham, My friend; 2Ch 20:7, Abraham, Thy friend; (cf. Jam 2:23). To this day Abraham is known among the Arabs as El Khalil (Friend of God). The study of his life is one of the deepest interest on two grounds: (1) Personal: he is one of the noblest and most heroic figures in ancient history; (2) Spiritual: he was God’s chosen instrument for the realization of the divine purposes of redemption.

The importance of Abraham can readily be seen by the space given to him in the record, nearly fourteen chapters out of fifty being devoted to him. It may be well to summarize the record of his life for the purpose of obtaining a general view of its history.

Abraham lived at Ur of the Chaldees, usually identified with Mugheir, near the Persian Gulf. The coast-line, however, was at that time about one hundred and forty miles north of the present line. He comes of the line of Shem. His father was Terah (Gen 11:24), and he had two brothers (Gen 11:20). His wife was Sarai (Gen 11:29), and she was childless (Gen 11:30). Most probably Abraham was the youngest, not the eldest son, the names not being given in the order of their birth, but in the order of importance, since Abraham was God’s chosen instrument. Similar circumstances are found in Gen 5:32 with reference to Shem, Ham, and Japheth, and in Gen 10:2, where Japheth comes first in the order of genealogy (cf. 1Ch 1:5, 1Ch 1:8, 1Ch 1:17). The analogy of God’s choice of the younger of the sons of Adam, Isaac, Joseph, Jesse, suggests the probability that Abraham was Terah’s youngest son.

Abraham evidently belonged to a family of shepherds accustomed to move about as pasture was needed.

Either Terah or his ancestors were idolaters (Jos 24:2, Jos 25:15). Four hundred years had elapsed since the Flood, and there had thus been time for the degeneration of the sons of Shem.

Possibly Abraham himself may have been an idolater (cf. Isa 51:1-2).

A third start is made with humanity. Adam had failed, Noah’s descendants had failed, and now another attempt was to be made. The former attempts were made with the race, but this one was made by means of an individual as the founder of a nation which should in turn bless the race. Abraham, as the founder of the Jewish nation, was intended by God as (a) a witness to him to the rest of mankind (Isa 44:8), (b) a depository of God’s revelation (Rom 3:2), (c) a preparation for the Messiah and Saviour (Isa. 53), (d) a channel of blessing to the world (Rom 15:8-12).

The first call came at Ur of the Chaldees (Act 7:2-4). The God of Glory called him. This unique title of God is very noteworthy. It was doubtless due to this call that Terah left Ur (Gen 11:31). Then came a second call to Haran after Terah’s death (Gen 12:1). Some authorities consider Gen 12:1 to refer to the first call at Ur, and this is why the Authorized Version and the Revised Version render the Hebrew words "the LORD had said." As, however, there is no pluperfect tense in the original, it seems better to regard Gen 12:1 as referring to the second call, especially in the light of Act 7:2-4.

The Lord said, "Get thee out of thy country, and from thy kindred, and from thy father’s house."These were very searching and pressing demands upon one who was the youngest son. Yet God’s call to separation was a necessary condition of blessing. Separation was the keynote of Abraham’s life from first to last, and in that separation to the will of God he found all his peace and blessing.

God never places burdens on his people’s shoulders without giving them power to respond. God’s biddings are His enablings. He encouraged Abraham with a threefold promise: (a) A land (Gen 12:1), (b) a seed (Gen 12:2), (c) a world-wide blessing (Gen 12:3).

Nothing is more striking than the immediate response made by Abraham. At the outset he manifests that faith which characterized him almost the whole of his life. The following aspects of his faith are worthy of consideration:

The Confidence of Faith (Gen 12:4). "So Abraham went, as the LORD had spoken unto him." He took God at His word without hesitation and without questioning.

The Obedience of Faith (Gen 12:4-6). In leaving Ur and staying at Haran his obedience was only partial, whatever may have been the precise cause and explanation. Perhaps Terah lacked spiritual sympathy with Abraham, or else age and infirmity may have prevented him going further than Haran. In any case, Abraham did not obey fully until after his father’s death. Then came entire and prompt obedience in his departure from Haran with all that he possessed. It is evident that the stay in Haran was a protracted one (Gen 12:5). The souls refer to the persons of the slaves and other dependents.

The Influence of Faith (Gen 12:5). Abraham’s response to the Divine call evidently led Lot to join his uncle and journey to Canaan. There was no compulsion on Lot; he might have stayed where he was. The influence of Abraham’s faith constrained him to go. True faith in God often inspires others and leads them to blessing.

The Confession of Faith (Gen 12:6-7). Abraham came to Sichem (Sychar, John iv.), the later Shechem. The oak may be the terebinth, or turpentine tree, whose leaf is very similar to that of the oak. Moreh may be the name of the owner of the terebinth, or, according to some, it means a soothsayer, implying that under this tree the art of divination was practiced among the Canaanites. In Gen 12:7 we have the first visible appearance of God to man. Hitherto only the Divine voice had been heard. Now there was a manifestation of the Divine presence, probably in the form of the Angel of the Covenant (Gen 18:22; Jos 5:13; Jdg 13:3). To this revelation of God Abraham at once responded by building an altar. This was his acceptance and acknowledgment of the Divine revelation, the revelation being thus followed by his personal response. At the same time the altar was a testimony to the Canaanites who were then in the land.

The Endurance of Faith (Gen 12:8-9). Notwithstanding the promises of God, Abraham had to wait He had no seed, though one had been promised; he had no abiding place, pitching his tent, not building a home; and the Canaanites in the land prevented him from possessing an inch of the country. All this was a renewed call to continued faith.

In this opening episode of Abraham’s life we have clearly brought before us some of the most frequent experiences of the believer’s early days.

1. The Divine Call.

To us also comes the call for absolute trust, the faith that takes God simply at His word, feeling assured that it cannot fail. Like Abraham, we are to trust in the dark (Heb 11:8).

2. The Divine Claim.

Separation is still the believer’s duty. Sometimes it involves separation from dearest kindred, sometimes from congenial surroundings, and always from sin and self-will. Separation thus tests the reality of our life, and at the same time strengthens our spiritual fibres. The nearer to heaven the steeper the mountains.

3. The Divine Consecration.

Abraham responded by building an altar and pitching his tent in place after place. By the altar he confessed himself a worshipper and by the tent a stranger and a pilgrim. Thus as his life wholly surrendered to his God. The altar and the tent together sum up the believer’s life.

4. The Divine Cheer.

How beautifully God meets those who respond wholly to Him. They are assured of His presence (Gen 12:7), of His promises (Gen 12:2-3), of His power, and of His peace. No life has ever had any demand made upon it without receiving the Divine cheer and encouragement which enables the soul to abide in the Lord and go forward with joy and courage.