Genesis Chapter 11

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387. GENESIS - Chapter Eleven

"and the whole earth was of one language"

THE CONFUSION OFTONGUES: AND CALL OF ABRAM

Chapter Eleven introduces three outstanding events that have dramatically changed the course of human history, and the effects of which continue to be felt today. They are: the building of Babel; the confusion of tongues; and the call of Abram. These three events resulted in: the wide spread populating of the earth; the preservation of the true religion; and the continuation of the line of descent leading to the Messiah. The confusion of speech is the greatest divisive force of humanity. It was when "every man heard in his own tongue" (Acts 2:8) that unity of belief in the early ecclesia was achieved. Paul exhorted that they should "speak the same thing" (1 Cor.1:10), and so continue the unity established; and it is the purpose of Yahweh, ultimately, to unite all mankind in one "pure language" and worship (Zeph. 3:9; Zech. 8:23). By these steps, the divisive influence caused by the confusion of tongues at Babel will be healed.

Babel and the Scattering of the People — vv. 1-9.

This section provides an example of human folly, and of Divine wisdom in skilfully enforcing the Divine purpose. The clumsy attempt of man to establish unity on his own terms and in defiance of God's decree, is met by the confusion of tongues, the introduction of the most divisive force in human experience. Man said, Let us go up; God said, We will go down. Man aspired to do so physically, whilst spiritually he remained completely earth-bound.

VERSE 1

"And the whole earth was of one language and one speech" — This implies complete unity of language and ideas. The value of sound speech based on the Truth is shown by Paul in Rom. 10: 8-15. For a time, the descendants of Noah had one language and one ideal.

VERSE 2

"And it came to pass, as they journeyed from the east" — The margin renders: "to the east," suggesting a migration from Ararat (ch. 8:4), towards Babylonia. However, it is claimed that the text is more authentic than the margin (see A New Old Testament), which would suggest that the descendants of Noah first made their way to a central place of worship which may well have been in the vicinity of the Garden of Eden, where originally the antediluvian centre of worship had been set up; and from there, succeeding generations migrated through the Mesopotamian plains westward.

"That they found a plain in the land of Shinar" — Shinar signifies Enemy's tooth (J. Thomas). It became the location of Israel's great adversary throughout the ages, the serpent power of Babylonia.

VERSE 3

"And they said one to another" — This was co-operation; which is excellent in a good work, but disastrous in an evil one. How much better if they had co-operated in building a Temple of living stones (1 Peter 2:4-5). At first, however, it seems as though they used this building material to construct homes for themselves; and only later did they move further to build a Temple for worship. They had been commanded to "replenish the earth" but had now decided against doing so. Instead of acting as "strangers and pilgrims in the earth," they wanted to establish themselves in permanent dwellings of their own in apostasy from God. From personal dwellings, they built a city, and then a temple.

"Go to let us make brick and burn them throughly" — The building they intended to construct was of human ingenuity and skill; not of Divine design. Yet it was for the purpose of worship. The use of humanly constructed brick in such a context is significant; for whilst altars for worship were to be constructed of unhewn stone (see note Gen. 8:20), Israel was condemned for using brick (Isa. 65:3). Unhewn stone is stone moulded by the Creator; brick is a man-made construction expressive of human ideas and willpower.

"They had brick for stone" — They substituted something of their own making, for that which God had provided. Contrast Exodus 20:25 with Isaiah 65:3. 

"And slime had they for morter" — In Hebrew "slime" is hemar, to boil up, to be red. It relates to the asphalt, or bitumen, which is common to the area. It is said that asphalt is a mixture of hydrocarbons, or decayed vegetable matter, which hardens by exposure to the air. It is a fit substance in this connection, to represent the flesh, as corruptible.

VERSE 4

"And they said, Go to, let us build us a city" — They repeated the folly of Cain (Gen. 4:17). Their city was designed as a centre of worship, much the same as Babylon the Great, that mighty templecity of the Revelation (see Ch. 17:18). 

"And a tower" — This was part of the city; a central uniting factor, designed for common worship. It constituted a ziggurat. The ruins of such buildings are today disclosed by excavations at the sites of ancient cities throughout Mesopotamia. The design of the builders of Babel was the establishment of a dominion in apostasy  against the Truth. Their strength lay in centralisation, though God's will was decentralisation in order to subdue the earth (Gen. 1:28) in preparation for the Kingdom.

"Whose top may reach unto heaven" — This does not literally mean to reach to heaven, but suggests a building of exceptional size. The same expression is used in Deut. 1:28 for cities with strong and lofty walls. The dome of the ziggurat was probably painted with signs of the Zodiac as symbols of heavenly worship.

The ziggurats of Mesopotamia were huge pyramidal towers rising often in seven terraces from the centre of the temple area, and crowned with a shrine at the top {Herodotus,Book 1, 181). Another writer claims: "These structures appear to have embodied a half-cosmical, half-religious symbolism: the ascent of the tower was a meritorious approach to the gods; and the summit was regarded as the entrance to heaven.

"The most famous of these edifices were those of E'sagil, the temple of Marduk in Babylon, and of E-zida, the temple of Nebo at Borsippa on the opposite bank of the river. The former bore the Sumerian name E-temen-an-ki (The House of the Foundations of Heaven and Earth). It was restored by Nabopolassar, who stated that before him it had become 'dilapidated and ruined', and that he was commanded by Marduk to 'lay its foundations firm in the breast of the underworld, and make its top equal to heaven. The same expression occurs in an inscription to Nebuchadnezzar. .. The ziggurat of E-zida was called Eur-immin-an-ki (House of the Seven Stages of Heaven and Earth); its restorer, Nebuchadnezzar, tells us in an inscription found at its four corners, that it had been built by a former king, and raised to a height of forty-two cubits; its top, however, had not been set up, and it had fallen into disrepair. The temple of Borsippa is entombed in Birs Nimrud — a huge mound still rising 153 feet above the plain; which local, and Jewish, tradition identifies with the tower referred to in Genesis 11."

H. Livingston wrote: "They were huge, artificial mounds made of brick, some rising to as much as 100 metres (300 feet) above the surrounding plain. Placed in the centre of cities, they were topped by a temple to a pagan deity, and, in ancient inscriptions are actually described as 'reaching to heaven'."

Unger in Bible Dictionary, claims: "The oldest extant ziggurat is that at modern Uruk, Biblical Erech, modern Warka ... Both Assyrian and Babylonian kings greatly  prided themselves upon the height of their temples and boasted of having their tops as high as heaven."

"Let us make us a name lest we be scattered abroad upon the face of the whole earth" — The word for "name" is shem, name. In this they sought fame apart from the Truth, which has ever been the ambition of the wicked. See Psa. 49:11-13. The intention was based on a religious consideration. God had revealed Himself as the 'God of Shem' (Name), and Babel builders were determined to proceed in their own way to attain unto it. Nimrod was probably the instigator of the project and the designer of the building. Certainly he set out to make a name for himself. To make a name for oneself in that way is a perversion of Truth, but not if it is pursued Scripturally. God is calling unto Himself a people "for His name" (Acts 15:14), and it is only in that "one name" (Acts 4:12), manifested in the Lord Jesus Christ (Phil. 2:10), that men can approach unto Him. In the days of Babel, the promise of the Name-bearer was contained in the Edenic Covenant (Gen. 3:15). But Nimrod claimed to have fulfilled it, and set himself up as the son promised.

VERSE 5

"And Yahweh came down to see the city and the tower, which the children of men builded" — What flesh builds is in stark contrast to that which Yahweh builds. So men of faith have looked for "a city which hath (eternal) foundations, whose builder and maker is God" (Heb. 11:10). At present the future "house of God" (John 14:2) is in the embryo stage, in the Ecclesia; for, wrote Paul, "whose house are we if ..." (Heb. 3:6). Ultimately the house of God will be revealed as the Jerusalem from above (Rev. 21:2, 10; Gal. 4:26), the perfected Ecclesia (Eph. 5:27), to provide the government of a changed world (Rev. 5: 9-10).

VERSE 6

"And Yahweh said, Behold the people is one" — Such a desire is excellent when founded upon Divine principles (John 17:21; 1 Cor. 1:10). One language facilitates communication and co-operation. But when united for evil, the union is extremely dangerous.

"And they have all one language" — If used properly to expound the things of God and to praise and glorify His Name, this would have been a splendid benefit; but not when used to urge each other on in an activity in opposition to the Divine Will. Ultimately, mankind will be brought under the influence of a common language, in order to communally worship Yahweh (Zeph. 3:9).

"And this they began to do: and now nothing will be restrained from them, which they have imagined" — God had already declared the imagination of man's heart to be evil from his youth (Gen. 8:21); and its disastrous fruit had necessitated the judgment of the Flood.

VERSE 7

"Go to" — An ironical contrast to the "go to" of the builders of Babel (v. 3), expressive of activity.

"Let us go down" — The language of the Elohim is accommodated to human reasoning. The Elohim are indicated by the use of the pronoun us. See notes Gen. 1:26. They act as "the eyes of Yahweh which run to and fro through the whole earth" (Zech. 4:10).

"And confound their language that they may not understand, one another's speech" — The confusion of speech is the greatest divisive force in existence. It is claimed that human speech has three main divisions: Semitic, Aryan, and Turkoman (T. Whitelaw). Be that as it may, the multiplicity of languages and dialects that have developed since, have greatly separated and segregated the different races of humanity.

VERSE 8

"So Yahweh scattered them abroad from thence upon the face of all the earth" — Whatever change of language was brought about, it adversely affected the co-operation necessary to establish the name and build the tower. The political and ecclesiastical unity the Babel-builders sought was brought to an end by the divisive effect of foreign speech then introduced. The word "scattered" is from the Heb. pus and can also imply to dash in pieces, break, shave. It suggests some catastrophe not recorded caused them to be "scattered abroad."

"And they left off to build the city" — Confusion of speech led to discord, so that the previous co-operation ceased. They left off building the city, though it was completed by Nimrod and his associates.

VERSE 9

"Therefore is the name of it called Babel because Yahweh did there confound the language of all the earth:" —  In Aramaic, Babel signifies House or Gate of God, but in Hebrew it signifies Confusion. What to the church (see Rev. 17:5) constitutes the Gate of God, is Confusion to the Ecclesia. Babylon is the Greek form of Babel so that the action of the Babel-builders is relevant to the interpretation of of the uniting of peoples from all parts of the Apocalyptic prophecy relating to Babylon the Great.

"And from thence did Yahweh scatter them abroad upon the face of all the earth" —This verse clearly shows that the peoples' speech was first confused, and afterwards they were scattered. The narrative does not state what caused the scattering though the two actions are distinctly indicated. Thus the rebellion ended in confusion and defeat as all such rebellions against Yahweh will likewise end. On the other hand, the Truth unites, and must ultimately succeed. Compare the account of the confusion of tongues with the record of the uniting of peoples from all parts of the world by the preaching of the Gospel.

THE GENERATIONS OF SHEM

The Calling outof a People for the Name Genesis 11:10-26

The lineage of Shem has already been outlined in Chapter 10:21-32; but now, a more selective genealogy is given, to continue where that of Chapter 5 leaves off. The ages of leading men are given, indicating that this genealogy is related tothe overall purpose of God. It is set forth in orderly fashion, synchronising with the earlier list from Adam to Noah. As Noah was tenth from Adam, so Terah was tenth from Shem (vv. 10,24); as three sons of Noah are named, so three sons of Terah are named. In contrast to the lineage of Shem in chapter 10, this list ignores the descent through Joktan, and concentrates upon that through Peleg. Thus the record is brought rapidly from Noah to Abram, showing how the selected seed was called out of darkness into the marvellous light of the Truth. The recording of these generations of Shem provides the foundation for the story of Abraham, advancing a further step in thework of redemption.

Descendants to Abram —vv. 10-26

This genealogical line traces the onward development of the line of promise through ten generations until it reaches Abram the Hebrew patriarch.

VERSE 10

"These are the generations of Shem; Shem was an hundred years old, and begat" — The details here enumerated are repeated from Ch. 10:21 to trace the righteous seed.

"Arphaxad" —See note Ch.10:22.

VERSE 12 

"Salah" —See note Ch.10:24.

VERSE 14

"Eber"-See note Ch. 10:24.

VERSE 16

"Peleg" — See note Ch. 10:25. He was brother to Joktan.

VERSE 18

"Reu" — Signifies Friend. He is called Ragau in Luke 3:35.

VERSE 20

"Serug" — Signifies Shoot, Tendril. In Luke 3:35 his name is Grecized into Saruch. A city by this name in Mesopotamia near Haran attests the presence of the Hebrew patriarchs in that region.

VERSE 22

"Nahor" — His name signifies Snorer Abram's grandfather.

VERSE 24

"Terah" — His name signifies to turn, tarry or delay, and provides an index to his character, for he tarried in Haran instead of moving into the Land of Promise. Terah was the father of Abram, Nahor, and Haran, and through them the ancestor of the Israelites, Ishmaelites, Midianites, Moabites, and Ammonites. He was an idolater (Josh. 24:2), but left Ur for Haran, thus commencing the migration that finally took Abram and Lot into the Land of Promise.

VERSE 26

"And Terah lived seventy years, and begat Abram, Nahor, and Haran" — If Abram was born when Terah was seventy years of age, and Abram was 75 years old (Gen. 12:4) when he departed from Haran after the death of his father (Acts 7:4), how was it possible for Terah to have been two hundred and five years of age when he died (Gen. 11:32)? It would be impossible, and in order to reconcile the apparent discrepancy, some have attempted to bend Scripture, or the facts, to force agreement.

But it is obvious that Abram is mentioned first, not because he was born first, but because the narrative is going to concentrate upon him, and in the purpose of Yahweh, he was elevated to the legal position of firstborn. A similar arrangement is given in the naming of Noah's three sons, in which Shem is listed first, though Japheth was the elder (Cp. Gen. 6:10; 10:21). In ancient times it was possible to elevate a younger son as legal firstborn, and this was often done. It foreshadowed the purpose of Yahweh to provide a younger son (Col. 1:15), the second Adam, to replace the first Adam (Luke 3:38) who had been deposed through sin. See notes on Shem.

If Abram left Haran immediately upon the death of his father, he would have been born when Terah was about 130 years of age (cp. Gen. 11:32; 12:4). Elpis Israel makes the suggestion that Abram left Haran before the death of Terah, and that he did not enter "into the land of Canaan," until after he had visited Hebron (Chronikon Hebraikon p. 13), but the facts are against this conclusion (Gen. 12:6; 13:12). Bro. Thomas' translation of Acts 7:4 does not help his case materially, nor mitigate against our explanation above.

Ur of the Chaldees

Ur was a city of no mean importance. It was the headquarters of the worship of the moon god Nanah, and its principal building was a massive ziggurat-temple dedicated to this pagan worship; the impressive ruins of which are still in evidence today. Ur was a royal city which one time governed the Sumerian provinces. 

Archaeological discoveries have established that the civilisation was of an extremely high order, with an advanced culture and education. Clay tablets have been found recording business transactions, school lessons, hymns, treatises in history and mathematics.

Before the river changed its course, Ur was situated on the Euphrates as it entered the Persian Gulf, though, today, the top of the Gulf is some distance from the site of the ancient city. In the days of Abram, Ur was one of the most magnificent cities in the world: a centre of manufacture, farming and shipping, situated in an area of fabulous fertility and wealth. From this centre caravans left in all directions for distant lands and markets, and ships tied up at its docks importing and exporting merchandise. The city covered an area about 3.2kms (2 miles) northwest and southeast and .8km (half a mile) wide. It was surrounded by an inner wall 365m (400 yards) long by 183m (200 yards) wide. The royal tombs of Ur testify to the high degree of material skill and wealth developed by the civilisation. Articles of highest value in precious metal and of the most exquisite workmanship have been discovered there.

But Abram was told to "get thee out" of such a place. In that command it was emphasised to him that there was no future in Ur in spite of its material wellbeing. Today the wisdom of the command and his obedience to it are apparent. Ur is a barren waste. Its one-time fertile fields are now arid sand-dunes; its glorious city a mass of ruins in an uninhabitable desert. But Israel is alive, witnessing to the wisdom of the Divine command to the father of the nation. Ur declined when the Persian Gulf silted up and the river Euphrates changed its course. The city was gradually abandoned by its population, and finally buried by the sandstorms of the desert.

Even in the days of Abram, Ur was beginning to be superseded by Babylon, as the Akkadian Semites asserted their influence over the Sumerian Hamites.

THE GENERATIONS OF TERAH

The Calling out of a Family for God - Genesis 11:27-25:11

This section of Genesis, is the sixth of the list of "generations" and, with the introduction, the seventh division of the book, narrates the life history of Abraham, the father of the faithful. The subject-matter is of the greatest significance, providing a foundation for the rest of the Bible, and setting forth in promise and prophecy the Gospel message itself. Commenting upon the life-history of Abraham, Paul declared that "it was not written for his sake alone ... but for us also" (Rom. 4:23-24) "...who walk in the steps of that faith of our father Abraham" (v. 12). The life history of Abraham, therefore, is a typical foreshadowing of the will and purpose of Yahweh with all who accept the call.

Up to Genesis 11:25, the Genesis record has described four outstanding events that changed the course of history: Creation, the Fall, the Flood and the Confusion of Tongues. It has also introduced three outstanding personalities who have typified Christ, namely Adam, Enoch, Noah. From now on, Genesis centres its narration around four outstanding men who likewise typified Christ, namely: Abraham, Isaac, Jacob and Joseph — typifying a Divine Call; a Divine Birth; a Divine Care; a Divine Elevation to power.

Abraham also is set forth in four stages: as amongst idolators, as a believer, as a pilgrim, as justified by works. In the terms of Hebrews, he "saw" the promise afar off; was "persuaded" of it; "embraced it"; and "confessed" or witnessed to it (Heb.11:13). He lived as a "stranger and a pilgrim in the earth"; a "stranger" because here he had "no continuing city"; and a "pilgrim" because he moved towards an objective. He is first represented as under the domination of his father, Terah, and it was only after his death that Abram moved steadily towards his ideal and objective. How significative of our walk in the faith! Only when the "old man" is put to death, does the "new man" find its full manifestation in performing the Father's will. The flesh will take us a certain distance, in grasping a knowledge of God, but it must be put off before the full concept of belief in action will be revealed. Abram's relationship with his father Terah, and his ultimate entrance into the Land reveal that. The narrative is full of exciting interest, moving drama, and faith-stimulating examples to emulate. It is rich in typical foreshadowing of the future.

Abraham was called "the friend of God" (James 2:23; Isa. 41:8; 2 Chron. 20:7), the "called" (Isa. 51:2; Heb. 11:8), the "chosen" (Neh. 9:7), and the "faithful" (Neh. 9:7-8). Those are also the characteristics of true believers who follow in his steps (see John 15:14-15; Rev. 17:14). A close study of this section of the Word, therefore, will not only enrich us, but also energize us, to build into our lives characteristics worthy of a place with Abraham when he will become great in the earth.

ABRAM AS A STRANGER & PILGRIM: Ch. 11:27-13:18 

This section narrates the family pilgrimage from Ur to Haran; the second call to Abram in Haran; the migration of Abram and Lot across the Euphrates and into the Land; the promise made at Shechem; the lapse in Egypt; the separation of Lot from Abram; and the great promise that Abram and his seed shall inherit the land for ever.

The Descendants of Terah — vv. 27-30

The family of Terah leaves Ur as idolaters, and makes its way to Haran, as a result of the divine message conveyed to the family.

VERSE 27

"Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran" — Abram signifies Exalted Father, Nahor, Snorer, and Haran, Enlightened.

"And Haran begat Lot" — Lot's name signifies veiled,covered. He was perhaps given that name because he was "covered" or "protected" by Abram as a guardian. Once in the Land, he unfortunately revealed that his spiritual vision was veiled, and so he made his unfortunate choice to wander away from his uncle Abraham into the evil environment of Sodom. See Rom. 11:7-8, 25; 2 Cor. 3: 15-16.

VERSE 28

"And Haran died before his father Terah" — His name signifies Enlightened, but the "light" in the family of Terah in Ur was really only darkness (cp. Matt. 6:23) for they were idolaters (Josh. 24:2). Babylonia was a land of spiritual death to those who dwelt therein.

"In the land of his nativity in Ur of the Chaldees" — Davis' Dictionary gives the meaning as Light of the Conquerors, and identifies the name with the Cushites. In the time of Abram, Chaldea comprised a small territory in southern Babylonia, of which Ur was one of the most prominent cities; but later, the term was applied to almost all the territory of Mesopotamia. Archaeologists trace the Chaldeans from migrations back to Ararat in Armenia. The Chaldeans gave themselves to study, and excelled in exact science, which, however, they combined with superstition. They were interested in, and highly skilled at astronomy, particularly in the study and observation of the stars. But they combined it with astrology, and by this means sought to foretell the future. For over a period of 360 years they kept meticulous astronomical records; and one of their astounding contributions to human knowledge and development was to reckon a year of 365 days, 6 hours, 15 minutes, 41 seconds — a calculation which measures to within thirty minutes of what modern instruments have worked out (Unger). Ur was one of the most magnificent of the centres of Chaldean learning, a "shining light" among the cities of Sumer.

VERSE 29

"And Abram and Nahor took them wives: the name of Abram's wife was Sarai" — Her name signifies Princess. She was Terah's daughter by a different wife (Gen. 20:12).

"And the name of Nahor's wife, Milcah" — Signifies Queen. These relations of Abram are introduced here in preparation for further references (see Ch. 22:20-23), when Abraham sought a wife for Isaac (Gen. 24).

"The daughter of Haran, the father of Milcah, and the father of Iscah" — Signifies Seer or She Will Look Out. Does this signify that she was always on the search for something new? Josephus identifies this sister of Lot and Milcah, as Sarah, Abram's wife; but that hardly seems likely. More likely, perhaps, that Iscah was a half sister to Lot as Sarai was to Abram (Gen. 20:12), and possibly his wife. If so, her looking out for something new at Sodom led to her downfall, and that of her family as well.

VERSE 30

"Sarai was barren; she had no child" — This comment is significant. The Bride of Christ remains barren in the absence of a faith which will enable the "seed of God" (1 Pet. 1:23) to germinate and produce fruit. This truth was later dramatised in the life of Sarah, for "through faith she received strength to conceive" (Heb. 11:11; Isa. 54:1). Thus, in Sarah, the prediction of Yahweh was illustrated: "He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye Yahweh" (Psa. 113:9). Gabriel told Mary: "Behold,... Elizabeth hath conceived a son in her old age; and this is the sixth month with her who was called barren. For with God nothing shall be impossible" (Luke 1:36-37). "The barren hath born seven (sons)," Hannah exulted at the birth of Samuel; "and she that hath many children is waxed feeble" (1 Sam. 2:5). All this teaches that the spiritually barren can produce fruit to the glory of Yahweh. With Him and the means He has made available unto "whomsoever will" this is "not impossible."

The First Call at Ur — vv. 31-32 

According to Stephen, the first call came to Abram in Ur of the Chaldees: "The God of glory appeared unto our fatherAbraham, when he was in Mesopotamia, before he dwelt in Charran" (Acts 7:2; Gen. 15:7). The call was to Abram alone (Isa. 51:2), but for a time he permitted his father Terah to take the initiative. This is true of all who are called to the Truth, for the flesh, called also "our father," remains with us until it is figuratively "crucified" in baptism. Then, when it is dead," the believer commences a new life in righteousness. That was the drama now enacted by Abram as he left Ur in company withTerah.

VERSE 31

"And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife" — Terah signifies to turn, tarry, delay. As such, he typified the flesh, which then still was in control of Abram. Abram received the call in Ur; apparently he told of it to his relations, and Terah left, taking his family with him.

"And they went forth with them from Ur of the Chaldees" — See Josh. 24:2; Neh. 9:7; Acts 7:2, 4.

"To go into the land of Canaan" — The Hebrew word for "into" is el, which signifies towards. They went, not knowing the exact location to which God directed them. Their intentions were to obey the call of Yahweh and proceed towards Canaan. But the flesh, in the person of Terah, was not prepared to go the whole way. The inhabitants of Canaan are listed in Gen. 10:15-19.

"And they came" — The four men represent four types. Terah stands for the flesh: "your father" (John 8:44) or, the "old man" of the flesh, which turns, tarries or delays to carry out the Divine will. Nahor is the snorer who lacks the energising strength of faith to move on. Abram represents those who exalt the Father, by attempting to perform His will. Lot types those who may be guided by others, but who often fail when left to their own resources. His spiritual vision was veiled. Two remained behind; two went over the Euphrates; and of those two, one drifted. The women likewise provide examples and types, particularly if Iscah was the wife of Lot. Sarah is set forth as an example of exemplary walk (1 Pet. 3:6), whereas Lot's wife is "re-membered" for her evil influence and sad end (Luke 17:32).

 "Unto Haran, and dwelt there" — They probably believed that they had gone far enough, and therefore they now "dwelt" there. Figuratively, we all must come unto Haran if we would obey Yahweh; for Haran signifies Enlightened, or Cross Roads.

Abram had turned his back upon the natural light, Ur, and had come to a state of enlightenment. The next step was to pass over the waters of the Euphrates in a typical baptism, and commence his pilgrim walk as a stranger in the Land of Promise. The four men had come to the crossroads of their existence. Who would move? For a time they waited in Haran, perhaps debating the issue. The statement, "they dwelt there", implies a settled state, and suggests that they intended to remain there. Haran still exists as a commercial centre, on the Belikh River, about 60 miles from its entrance into the Euphrates. It was on the busy caravan route connecting Nineveh and Babylon in Mesopotamia, with Damascus, Tyre and the Egyptian cities of the west and south. Haran, like Ur, was a centre of the moon god cult; which may have caused Terah to delay there as a convenient and congenial centre. Inscriptions have mentioned a neighbouring city of Nahor (Gen. 24:10). They likewise speak of social usages as family teraphim (Gen. 31:19), deathbed blessing (Gen. 27), and employment of concubines to ensure heirs (Gen. 16:3). The family of Terah was in a familiar environment.

VERSE 32

"And the days of Terah were two hundred and five years: and Terah died in Haran" — The death of his father removed an influence that had caused Abram to delay complete obedience to the call of Yahweh. He was now ready to pass over the river Euphrates, and to become "a stranger and a pilgrim in the land." When believers elect to put to death the flesh, they render obedience to God. Conviction brings death to the old man of the flesh "that henceforth we should not serve sin" (Rom. 6:6).

Personalities of the Old Testament

Adam: Of the Earth, Earthy

Adam was the first human son of God (Luke 3:38), and the crowning work of Creation. His name means red earth, and though he was made in the image and likeness of the Elohim, he hearkened to the voice of his wife, expressing the foolish act of transgression, and so fell from grace. He was turned out of the beautiful garden he was given to till, and condemned to a lifetime of toil, wrestling with ground that had been "cursed for his sake," and which now brought forth thorns and thistles.

At the epoch of Creation it was recognised that there was "not a man to till the ground" (Gen. 2:5), and so Adam was created. This teaches that the consummation of the Divine plan is dependent upon human instrumentality. The earth was first made for man, and then man was made for the earth!

But Adam needed companionship to bring out the best of his character, and so a help meet for him was provided in Eve. Hearkening more to his wife than to God, Adam sinned, and the result was mortality which has descended upon all humanity: for man is mortal because of sin.

Adam, as the federal head of the human race, typed the Lord Jesus Christ, the "second Adam" who likewise is the federal head of those redeemed out of humanity to become the creation of God (Rev. 3:14), equal unto the angels, to die no more.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Herodotus

H. Livingston

Bible Dictionary - Unger

T. Whitelaw

Elpis Israel - John Thomas

Chronikon Hebraikon 

Dictionary - Davis

Josephus 

PARAGRAPH QUESTIONS:

1. How is Babel like the mistake of Cain?
2. Where did the Zodiac symbols originate?
3. Where does the fifth clay tablet end?
4. Who were the four men that travelled to Haran?
5. What were the characteristics of the four men that left Ur?
6. Who were the women that left Ur?
7. What were the women that left Ur like?
8. Who in this chapter is in the line of Christ?

ESSAY QUESTIONS

1. How is Adam like Christ?
2. Why does verse one say language and speech; in what way are these two different things?
3. When and why will the confusion of tongues be healed?
4. Can we tell the future from looking at the stars?
5. What is the danger of the Internet?
6. Why did people move to different parts of the earth?
7. Is it good to live in cities?
8. Who is Abram?

DISCUSSION QUESTIONS

1. Should we build brick building churches?
2. What language will be spoken in the kingdom age?
3. Compare each of the barren women that had children with the ecclesia. Why is the number significant?