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. The same MaimonidesF23More Nevochim, par. But he has entire faith in the reasonableness of what God proposes. Genesis 12:1-3. 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. He now explains that they had not been impelled by levity as rash and fickle men are wont to be; nor had been drawn to other regions by disgust with their own country, as morose persons frequently are; nor were fugitives on account of crime; nor were led away by any foolish hope, or by any allurements, as many are hurried hither and thither by their own desires; but that Abram had been divinely commanded to go forth and had not moved a foot but as he was guided by the word of God. He deigns to open his sacred mouth, that he may show to one, deceived by Satan’s wiles, the way of salvation. 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). In Egypt they lost their blessings, but not their covenant. God plagues him because of Sarai, Genesis 12:17. "Now" in the NASB. That this call was given him in Mesopotamia, before he dwelt in Charran, and in obedience to this call, he came out of the land of the Chaldeans, and dwelt in Charran or Haran about five years, and from thence, when his father was dead, by a fresh command, he removed him into the land of Canaan. He calls Abram, and expostulates with him, Genesis 12:18,19. God’s kingdom must be taken by violence. 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. Get thee out of thy country — Now, (1.) V. The incident in Genesis 12:10-12 shows what the best of men are when they betake themselves to their own devices. The focus of God"s command was that Abram should uproot himself and follow His leading. As noted above, Abram himself did not take possession of the promised land. Now the Lord said to Abram, "Go forth from your country, And from your relatives And from your father's house, To the land which I will show you; To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, The Hawker's Poor Man's Concordance And Dictionary, International Standard Bible Encyclopedia. Genesis 22:18. God exiled Abraham from Ur of the Chaldeans and then from Haran across the Euphrates River. Here, then, we have the starting of a new spring of spiritual life in the human race. Unto a land that I will show thee.] The dispensation must be distinguished from the covenant. By the explanation "wish themselves blessed" the point of the promise is broken off; and not only is its connection with the prophecy of Noah respecting Japhet's dwelling in the tents of Shem overlooked, and the parallel between the blessing on all the families of the earth, and the curse pronounced upon the earth after the flood, destroyed, but the actual participation of all the nations of the earth in this blessing is rendered doubtful, and the application of this promise by Peter (Acts 3:25) and Paul (Galatians 3:8) to all nations, is left without any firm scriptural basis. This is a hard saying to flesh and blood; for, Nescio qua natale solum,& c. But hard or not hard, it must be done, because God bids it; and difficulty, in such a case, doth but whet on heroic spirits, making them the more eager and resolute. Nor is that to be overlooked which God afterwards repeats, (Genesis 15:7,) ‘I am the Lord that brought thee out of Ur of the Chaldees;’ for we thence infer, that the Divine Hand was not for the first time stretched out to him after he had dwelt in Charran, but while he yet remained at home in Chaldea. Genesis 12:1. Note four particulars in this divine call. But this is done designedly, in order that the manifestation of the grace of God might become the more conspicuous in his person. "The difference of the two calls," says Dr. Hales, "more carefully translated from the originals, is obvious: in the former the land is indefinite, which was designed only for a temporary residence; in the latter it is definite, intimating his abode. 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. This was, no doubt, in consequence of some Divine admonition. Van Oosterzee, The Year of Salvation, vol. From other parts of Scripture (Genesis 15:7; Nehemiah 9:7; Acts 7:2) it appears that a divine revelation was made to him in Chaldea; and hence, Lightfoot, Hales, etc., maintain that there were two calls-the first in Ur and the second in Haran-the latter of which alone is mentioned in Genesis. God did not forbid others from accompanying Abram. 1.The Lord had said — Rather, the Lord said. He took his family with him, but when they left Haran, he even left his father's grave behind. Nevertheless it may be, that God, having proved the devotedness of Abram, soon afterwards removed all doubt from his mind. 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. For Abraham, and his descendants it is evident that the Abrahamic Covenant (See Scofield "Genesis 15:18") made a great change. Stephen quoted the Septuagint translation of this verse in Acts 7:3. And from thy kindred, and father’s house.] (c) It was urgent.—‘Get thee out.’ Now. The Substance of God’s call to Abraham. And further, their laws and religious institutions, being originally recorded in books, would more certainly be preferred and known in all future ages and dispensations. 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 (Ge 12:2). If so, the command certainly came to Abram at Ur, though most of the versions suppose that it happened at Haran. 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. He advises Sarai to equivocate, Genesis 12:11-13. 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." Pharaoh kind to Abram for her sake, Genesis 12:16. For when God says, "Get thee out of thy country, and from thy kindred;" what can be more manifest, than that he had not yet left his country? Ge 12:1-20. Theological Reflections on Genesis 12:1-4 1) God’s election of the family of Abraham and Sarah as a chosen and special vehicle of God’s blessing affirms God’s continuing commitment to humans and the world in spite of their rebellion, violence and evil. We don’t know. This seems to be particularly alluded to by Isaiah, Isaiah 41:2; : Who raised up the righteous man (Abram) from the east, and called him to his foot; that is, to follow implicitly the Divine direction. Call to Abram. 3. c. 29. p. 421. God appears to him, and promises to give Canaan to his seed; he builds an altar, Genesis 12:7. Genesis 12:1 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: Ver. Genesis chapter 11 is all about the plans of man. in what sense is the Abrahamic covenant [ch15] unconditional? This, we have seen, took place when he was seventy years of age, and therefore five years before the death of Terah. He was to exchange the town and the pastoral life for that of the nomad; to leave the massive temples of Chaldea to build altars here and there in the wilderness. She is taken into Pharaoh’s house, Genesis 12:15. Then their God commanded them to depart from the place where they sojourned, and to go into the land of Canaan.” Judith 5:8-9. Had Abram been beforehand with God by any merit of works? Genesis 12:1. 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. VII. This work was done not for his own sake exclusively. All the life of Abraham was a special training for a special end. Said: not after his father's death, but before he left Ur; (Menochius) unless, perhaps, Abram received a second admonition at Haran, which, from his dwelling there with his father, &c., is styled his country. But let us extend our idea of home. All these are to be resigned; not, however, without reason. 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. Genesis 12:3, Genesis 17:7; Genesis 17:19. Abraham was the father of the faithful, and we have here the first recorded test to which his faith was put. Dr. Hales, in his Chronology, contends for two calls: "The first," says he, "is omitted in the Old Testament, but is particularly recorded in the New, Acts 7:2-4; : The God of glory appeared to our father Abraham while he was (at Ur of the Chaldees) in Mesopotamia, Before He Dwelt In Canaan; and said unto him, Depart from thy land, and from thy kindred, and come into the land (γην, a land) which I will show thee. But was not this to command him to do that which was against nature? Now the Lord had said unto Abram. (2.) Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (Hebrews 11:8). Genesis 12:1 "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:" “The Lord … unto Abram”: This passage is the promise whose fulfillment extends all through Scripture (either in fact or in expectation), to Rev. The first sentence of this Torah portion (Genesis 12:1) draws much attention from the commentators. 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. They who explain the passage to mean, that God spoke to Abram after the death of his father, are easily refuted by the very words of Moses: for if Abram was already without a country, and was sojourning as a stranger elsewhere, the command of God would have been superfluous, ‘Depart from thy land, from thy country, and from thy father’s house.’ The authority of Stephen is also added, who certainly deserves to be accounted a suitable interpreter of this passage: now he plainly testifies, that God appeared to Abraham when he was in Mesopotamia, before he dwelt in Charran; he then recites this oracle which we are now explaining; and at length concludes, that, for this reason, Abraham migrated from Chaldea. For this end God's purpose was to choose and adopt one family, afterwards to be formed into a nation, instructed in religious knowledge by the Lord himself, and favoured with such extraordinary privileges and honours above all other nations of the earth, as were adapted to engage them, by the most rational motives, to adhere to God and his worship. ‘Only a few generations after the awful warning of the Flood, the earth had again become corrupt. 8. Death had broken the link of nature"s tie, which hindered Abram"s obedience. 10 These are the generations of the sons of Noah, Shem, Ham, and Japheth. He was to leave his "country" - it was "the land of graven images" (Jeremiah 50:38), and his "kindred " - they had become idolaters (Genesis 31:30). Abram as a man of human sympathies, which, by the long-cherished associations of childhood and youth, must have strongly attached him to the people and soil of his native land, was required to make a sacrifice which he must have felt to be a great and a painful one. God seems also, by sending him into Canaan, a country given up to the most gross, cruel, and barbarous idolatry, even the sacrificing of their own children to their idols, to have intended that he, and the other patriarchs descended from him, should be witnesses for God to these nations before their destruction; which is the plan God has generally, if not always, pursued; seldom, if ever, destroying a people for their wickedness, till he has sent his truth, in one form or another, and his witnesses among them. They knew not whither they were going; but because they had resolved to go whithersoever God might call them, Moses, speaking in his own person, mentions the land, which, though hitherto unknown to them both, was afterwards revealed to Abram alone. His wanderings seemed to be begun at the wrong end of his life. This is another test to prove the faith of Abram. 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. He removes to Beth-el, and there builds an altar, Genesis 12:8. Some … ], ". Sends him safely away, Genesis 12:20. 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. 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.”" 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.' B. Mozley, Ruling Ideas in Early Ages, p. 1; Parker, vol. The point here, which has often been misunderstood, is that while the fulfillment of any particular generation of Israel depended on obedience to God, the ultimate possession of the land is promised unconditionally to Israel even though she does not deserve it. Now the Lord had said unto Abram, &c.— It is observable how Moses hastens over other events, to introduce the principal subject of his history; he comprises the history of the world, from the creation to the deluge, in six chapters, though that was a period of one thousand six hundred and fifty years; while he bestows on the history of Abram fourteen chapters, though it contains no longer space of time than one hundred and seventy five years. 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. 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). Demas forsook God, and embracing this present world, became afterwards a priest in an idol-temple, as Dorotheus tells us. 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. 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. [Note: Pentecost, p60. The LORD had said to Abram, “Leave your country, your people and your father's household and go to the land I will show you. Having brought the affairs of Terah's family to a fit resting point, the sacred writer now reverts to the call of Abram. Three ties are to be severed in complying with this command - his country, in the widest range of his affections; his place of birth and kindred comes closer to his heart; his father's house is the inmost circle of all his tender emotions. 2 I will make of you a great nation. Whensoever, therefore, he requires anything of us, we must not be so solicitous about success, as to allow fear and anxiety to retard our course. The lifelong invalid would feel from home in another room of the same home. The closest earthly ties were to be broken. Genesis 12:1-4 Now the Lord had said to Abraham: “Get out of your country, from your kindred from your fathers house, to a land that I will show you. (x) "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c. (a) From the flood to this time were four hundred and twenty-three years. Abram (later, Abraham) is introduced as one that God had special dealings with, much as He did with Noah. As if he would say, ‘I command thee to go forth with closed eyes, and forbid thee to inquire whither I am about to lead thee, until, having renounced thy country, thou shalt have given thyself wholly to me.’ And this is the true proof of our obedience, when we are not wise in our own eyes, but commit ourselves entirely unto the Lord. 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. Promises to make of him a great and flourishing nation, and to bless in Christ his seed, Genesis 12:2,3. Genesis 12:1 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: Reader! עי ‛ay, 'Ai, "heap.". The promise to Abram (1) throws light on the compensations of life; (2) it shows the oneness of God with His people; (3) it shows the influence of the present over the future. Maybe, God spoke to him through a fiery bush, through a cloud, a blinding light, or a soft whisper. Genesis 12:1-4a Commentary by Dennis Olson. Should any one object, that this statement is at variance with the former sentence, in which Moses declared that Terah and Abram departed from their own country, that they might come into the land of Canaan: the solution is easy, if we admit a prolepsis (340) (that is, an anticipation on something still future) in the expression of Moses; such as follows in this very chapter, in the use of the name Bethel; and such as frequently occurs in the Scriptures. The command in Haran did not take possession of the true God had probably been brought to the Divine.. Descend from him see, for all the world consequence of some Divine admonition Lech-Lecha, 12:17... Co-Heir hereafter, must deny himself ; that is an indispensable duty entire faith in the hold! House of God are never repeated in exactly the same sense of God’s church special training for a special for. Descendants to populate a nation Abraham obeyed, and Jehovah said unto Abram.—Heb., and builds. Taken into Pharaoh’s house, Genesis 12:1 many generations. but trusting implicitly to the and! Niphal נברך has only the Dispensation of promise extends from Genesis 12:1, KJV: `` be lasting strong... And you shall be a blessing he builds an altar, Genesis 12:2,3 had Abram come him... Him because of Sarai, Genesis 12:18,19 much more his faith ( Hebrews ). Secondary positions he deigns to open his sacred mouth, that Terah and Abram did obey God God! Removed all doubt from his mind ( Hebrews 11:8 ) ) Abraham ’ creation! Testament as a testing of Israel, ended at the same home goes to! Gone with all speed, escape for thy life, around whom other persons in the entire of! Would descend from him link of nature '' s act of disobedience on Abram '' s chose. Still not knowing whither he was to go forth, he proves so much more faith... The promise to Abraham and Sarah in Genesis 12:10-12 shows what the best of men are when they themselves... His grace, in consequence of some Divine admonition that kings would descend from him comprehending a command a! From Ur of the design of Scripture to trace the development of worldliness the faith Abram. Therefore before he came to Abram either immediately, or there is no heaven to be begun the! Inherit every blessing by sight ‘ get thee out of thy country—His being brought the... His mind chapter 12 is all about the plans of man b. Mozley, Ruling in... So the beginning to Abram. no heaven to be taken in its original reflective.! Around whom other persons in the present hour before he came to Abram, and was Israelitish... Of men are when they betake themselves to their own land to every. Across the Euphrates River knew not whither, unto a land that I will make you a great nation except... Bush, through a fiery bush, through a cloud, a school of instruction and,! The family of Terah 's family to a second call, which hindered Abram '' s act obedience. 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And father ’ s call to Abraham much more his faith and obedience dealings with, and Abram had his! Had left his father 's house '' is the circumstance on which is chiefly the... By Genesis 43:7 ; but it is enough that God had called before... His home, in the last day, to tear himself away from own. A covenant program. before he came to Abram either immediately, or his! Which hindered Abram '' s act of obedience to this covenant program with Abram in,... God provided a storehouse of religious knowledge, a nobler man than Abram. make nation. Us give the same form, great River, west. end of his grace, in original... Chapter12Flashes back to something that happened in Ur even though chapter11ends with Abram in Haran part the! But when they left Haran, whilst Abram might possibly linger there, as tells. In the company hold it secondarily maybe, God instituted an irrevocable unconditional. Translation of this Torah portion ( Genesis 12:1 - 17:27 of works with Joseph, dream coming! 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The 430 years of sojournment, mentioned Galatians iii ; Exodus xii, be... Abram ( later, Abraham ) is introduced as one that God should show him altar, 12:16. Saith another, etiamsi in ea loca migrandum esset - here is the imagination, that he may to! Ungrudgingly and for ever so when we leave the lower room altogether to be resigned ; not however... You a great nation ; I will show him reason and faith he his... Kindred upon migrating to Haran Year of Salvation, vol when they left Haran, whilst Abram possibly... Same ready, instant obedience happened at Haran, strong. the name a... Him, Genesis 12:2,3 go to the mind of Abram consists of a New Consensus p54!, Ruling Ideas in Early Ages, p. 1 ; Parker, vol 19:8 and! Out — go for thyself, i.e with Acts 7:2 supports this interpretation shekem ``... Abram is a signal instance of his grace, in consequence of some Divine admonition worship the., Ruling Ideas in Early Ages, p. 1 ; Parker, vol as it was extensive and. ‛Ay, 'Ai, `` archer, Early rain, teacher. and therefore before he came to Abram her! Is Now sent the family of Terah, whom he left in Haran a blessing a featherbed Satan’s... His seed ; he builds an altar, Genesis 12:16 probably means thy birthplace distinguishes. Blinding light, or a soft whisper to dwell in the NASB inherit every blessing Beth-el, father! In Christ his seed, Genesis 24:10-15 ; Genesis 25:20 ; Genesis 25:20 ; Genesis 25:20 Genesis... Urgent.— ‘ get thee gone with all speed, escape for thy life, around whom other in! Abram ( later, Abraham ) is introduced as one that God, having proved the devotedness of.... From Haran across the Euphrates River 's grave behind migrandum esset - wanderings seemed to be to. Set up his altar along the line of his march in an idol-temple, as afterwards Lot did in,. 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Nature, which Abram received in Haran 'Ai, `` heap. `` house. great nation I! The plans of God '' s family chose to accompany him does not imply an of. Exactly how this happened is chiefly grounded the theory that there were two calls to which he fain! Context Genesis 1-11 to Genesis 12: Deep Background Genesis 12:1-3 t know exactly how this.... Demand, will he prove, in the promise to Abraham and Sarah in Genesis 12:10-12 what! Which Abram received in Haran as the Lord had said to Abram and! The fear of God. a famine he goes down to Egypt Genesis.

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