Genesis Chapter 12

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388. GENESIS - Chapter Twelve

"Get thee out"

ABRAM AND LOT IN CANAAN AND EGYPT

Abram obeys the Divine call, and worships at Shechem and Bethel. Under pressure of famine he moves down into Egypt; and under pressure of fear he makes a mistake. But God protects him.

Second Call from Haran — vv. 1-3 

Once again the voice of Yahweh was heard, calling upon Abram to separate himself from his old way of life, and obey the Divine Will. That voice is still heard today, calling out a people for His Name (Acts 15:14). All who heed it must follow the pilgrimage of Abraham in principle.

VERSE 1

"Now Yahweh had said unto Abram" — In common with most other translations, the R.V. renders this in the present tense: "God said". This was the second call to Abram; the first was made when he was in Ur (see Acts 7:1-2). 

"Get thee out" — The Hebrew verb is in the imperative mood, signifying that the person's own interests and advantage lay in following the advice given. It can be literally rendered: "Go for thyself," as much as to say, "I strongly recommend thee to go. It will be to thy advantage to do so".

"Of thy country, and from thy kindred, and from thy father's house" — There was a need to separate from his former way of life, for Abram to become "a stranger and a pilgrim in the earth" (see Josh. 24:2-3; Rev. 18:4; Luke 14:26-33; Heb. 11:8). This is basic to a true walk in faith. Paul taught that relationship with God is conditional upon this. "What agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty" (2 Cor. 6:16-18). Thus sonship is predicated upon separation (Acts 15:14). As a true bride leaves all others to cleave unto her husband, so does the Bride of Christ to her Lord. This constitutes her true beauty. "Hearken,   daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the king greatly desire thy beauty; for he is thy Lord, and worship thou him" (Psalm 45:10-11).

"Unto a land that I will shew thee"  —  He went "not knowing whither he went...", and this constituted his first recorded act of faith (Heb. 11:8-10). He placed his trust in Yahweh, and allowed Him to guide him.

VERSE 2

"And I will"  — At this stage the promise to Abram was conditional; it was later confirmed unconditionally (Gen. 22:16-18).

"Make of thee a great nation" — There are four main sections to the Abrahamic promise, of which this is the first. It is a national promise, to be fulfilled in the restored and regenerated Israelitish nation. At no stage has Israel really been a "great nation," for even the glory of Solomon's reign was marred by dissension that ended in division. Yet, in fulfilment of the covenant, Israel is to become a great nation (Jer. 33:7-8; 31:22-24). Yahweh has promised "thou shalt not be forgotten of Me" (Isa. 44:21); that He will restore the nation for "His name's sake" (Ezek. 36:22-26); that Christ will assume his rightful place as king over a disciplined people (Ezek. 37:21-22); that Israel shall become a blessing instead of a curse (Zech. 8:13); that "the first dominion" shall be granted to it (Mic. 4:8).

The turmoil in the Middle East today stems from the return of the Jews to their ancient homeland; and that is in fulfilment of the promise to Abraham. Thus it can be said that our way of life today is affected by that which God offered the patriarch some four thousand years ago.

I will bless thee, and make thy name great; and thou shalt be a blessing"  — In contrast to the national promise, this promise is a personal one. It involves Abram. It is not fulfilled as yet, for Abraham is dead, and comparatively few people are cognisant of the great part he is yet is to play in the development of the Divine purpose. But the promise implies a resurrection from the dead. Christ taught: "But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham ... God is not the God of the dead, but of the living" (Matt. 22:31-32). The Lord taught that many "shall sit down with Abraham ... in the kingdom of heaven" (Matt. 8:11), called elsewhere "the kingdom of God" (Luke 13:28). In that day it will be accounted an honour to be the associate of Abraham, and to be acknowledged by him. He will not only receive a blessing himself, but will constitute a blessing unto others.

The word "bless" is barak in Hebrew, and signifies, to kneel so as to bless in adoration. By this expression God would honor Abraham because he had honored Yahweh by responding to His instructions. The idea is expressed in Matt. 10:32.

VERSE 3

"And I will bless them that bless thee"  — This constitutes a communal or family promise. Those who bless Abraham are those who follow in his footsteps, and who are accounted as his "seed". "If ye be Christ's," declared Paul, "then are ye Abraham's seed, and heirs according to the promise" (Gal. 3:29). Any who bless Israel will receive a blessing, but particularly does the blessing rest upon those who embrace the promises, and are inducted into the family of Abraham.

"And curse him that curseth thee" — On the other hand, individuals (notice the singular "him") who curse Israel will be dealt with in kind by Yahweh. There are two different Hebrew words used here. The first is arar, to curse; the second is qalal, to despise. Literally: "I will bless the blessers of thee, and the despiser of thee I will curse". Those who treat the things relating to Abraham lightly will receive the curse of God.

"In thee shall all families of the earth be blessed" — The final aspect of the promise is an international one. It involves all nations, and anticipates the time when the Lord Jesus shall reign over a world at peace (Isa. 2:2-4). The promise is frequently repeated (Gen. 18:18; 22:18; 26:4; 28:14; Acts 3:25). In Gal. 3:8 it is cited as summarising the Gospel message. It is Yahweh's purpose to cause "righteousness and praise to spring forth before all the nations" (Isa. 61:11), and so involve all nations in the blessings that stem from Abraham's faith. Of course, this is to be fulfilled through the seed (Gen. 22:17-18; 28:14), even the Lord Jesus Christ (see Psa. 72:17; Gal. 3:16; Acts 15:17; Rev. 11:15). The promises of Gen. 12:2-3 are repeated in Gen. 22:16-18; but whereas in Genesis 12 they are given conditionally, in Genesis 22 they are confirmed with an oath because of the way in which Abraham had performed the will of Yahweh.

Abram and Lot enter Canaan — vv. 4-5 

With Terah dead (like the "old man of the flesh" at baptism: Rom. 6:6), Abram is no longer cumbered with obligations to the flesh, and passes over the Euphrates in a typical baptism, to commence a "newness of life". He becomes known as Abram the Hebrew, the "Crosser over" (Gen. 14:13).

VERSE 4

"So Abram departed, as Yahweh had spoken unto him, and Lot went with him" — The presence of Terah seems to have been a weight upon him, a hindrance to his own obedience. But now, with that removed, Abram moved over the Euphrates into a new way of life.

"Abram was seventy and five years old when he departed out of Haran" — He therefore must have been born when Terah was one hundred and thirty years of age (see Gen. 11:32).

VERSE 5

"And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran" — This comprised a considerable number of people, for, when Lot was taken captive, Abram was able to muster a retinue of 318 men to go to his support (Gen. 14:14).

"Into the land of Canaan they came" — This involved a journey of some 300 miles. They would have crossed the Euphrates, moved down to Syria, visited Damascus (Ch. 15:2), and so entered the land. Abram's status was then changed. He became known as Abram the Hebrew (Gen. 14:13), or Crosser Over as the word signifies. He had passed over from a way of life that inevitably leads to death, to one having the promise of life (1 John 3:14; 2 Cor. 2:16). Josephus cites a history extant in his day which claimed that Abram reigned as king in Damascus for some time, "being come with an army from the land of the Chaldeans" (Ant. 1.7). It is probable from Gen. 15:2 that he did visit Damascus on his way into the land.

The Promise Confirmed in The Land — vv. 6-9

The promise originally had been made conditional upon Abram acting in accordance with the will of Yahweh; but now that he had obeyed, it was confirmed in the land.

VERSE 6

"And Abram passed through the land" — Paul wrote that "he sojourned in the land of promise, as in a strange country" (Heb. 11:9). He realised that there was no future for him there under the existing order of things, and so "he looked for a city which hath foundations, whose builder and maker is God" (v. 10). Abram's attitude of faith was pleasing to Yahweh.

"Unto the place of Sichem" — Sichem, or Shechem, is a very beautiful spot, in the very heart of the Land of Promise, overshadowed by the mountains of Ebal and Gerizim. The name comes from a root meaning Between the shoulders, and therefore signifies, Burden- bearer. Later Shechem, was appointed as a city of refuge (Josh. 21:21), and as such was a type of Christ, our city of refuge (Heb. 6:18-20). On entering the land under Joshua, the tribes were conducted to this spot, to hear the blessings and cursings of the law, pronounced from the joint mounts of Ebal and Gerizim which constitute the two "shoulders" between which Shechem sheltered, and to renew their covenant with Yahweh (Josh. 8:30-35). It thus became a rallying place for Israel (Josh. 24:1; 1 Kings 12:1-19), again pointing forward to our great Burden-bearer, the Lord Jesus, from whom will come, in due course, blessings and cursings according to how men react to the invitation of the Gospel. It was at Shechem that the Lord met the woman of Samaria, and instructed her regarding the water of life (John 4: 514).

"Unto the plain of Moreh" — "Plain" is an entirely wrong translation. The Hebrew allon should be rendered oak or terebinth as in the R.V. (text and margin). It comes from a root signifying strength, for which the oak is noted. The oak, quercus ilex is native to the Mediterranean region, and is commonly used as a symbol for strength and long life. Its roots descend to a great depth, so that invariably it is found on firm ground, and never in swampy soil. The oak prefers to grow alone, and is never found in forests; it is noted for its longevity. In the symbology of the narrative it speaks of that strength available to saints, and derived from on high.

"Moreh" signifies Archer, First rain, or Teacher. The archer points to the mark; the first rain points to the promise of a bountiful harvest; the teacher points to the way.

The Oak of Moreh, therefore, signifies The Oak (or Strength) of the Teacher. As symbols, the place of Shechem (the Burden-bearer), the Strength (Oak) of the Teacher, point forward to the Lord Jesus Christ, our Burden-bearer, our Teacher, whose strength is derived from Yahweh. Moreh (the Teacher) was a most appropriate name for Shechem as far as Abram was concerned, for there Yahweh taught or instructed him in His purpose; "Unto thy seed will I give this land". At Shechem he heard this for the first time in the Land.

"And the Canaanite was then in the land" — This word is from a root kawnah, to bend the knee, to humiliate oneself, and therefore, by implication, a trader. The word has been rendered merchant (Job 41:6; see also Hos. 12:7; Zeph. 1:11) and trafficker (Isa. 23:8; see also Ezek. 17:4). The Canaanites were a people cursed of God (Gen. 9:25), and therefore the enemy of the righteous. They were a religious people, but their religion was immoral in the extreme. Abram entered a land of spiritual enemies and therefore needed a Burden-bearer, the strength of the Teacher! Though the ancient race has been extirpated, religious Canaanites still are in evidence throughout the world. They are the "merchants of the earth" who trade in many things including the "bodies and souls of men" (Rev. 18:11,13); but who are destined to mourn and lament when "no man buyeth their merchandise any more" (v. 11). At that time, as Zechariah observes, "there shall be no more the Canaanite in the house of Yahweh of hosts" (Zech. 14:21), implying that they are found there at present. They are the religious Canaanites who "through covetousness, with feigned words, make merchandise" of the Truth (2 Pet. 2:3). The clergy are such, and are enemies of the righteous; they make merchandise of the Word of God, but their judgment is rapidly approaching, and Zechariah's words will be fulfilled (see Zech.13:3).

VERSE 7

"And Yahweh appeared unto Abram" — In what way is not recorded; though it most likely would have been through Elohistic manifestation.

"And said, unto thy seed will I give this land" — The promise is absolute and not conditional as in vv. 2-3. See also Ch. 13:15; 17:8; Psa. 105:9-12. Shechem, therefore, was the place in the land chosen of God where Abram should first hear the promise. "Here was a country, lying between the Euphrates and the Mediterranean, in which were Abram and all his house, with his flocks and herds, and which was in the actual possession of warlike tribes, living in cities walled up to heaven. Concerning this country, the Lord, to whom heaven and earth belong, said to Abram, I will give it to thy Seed, when as yet he had no child" (Elpis Israel p. 229 ).

"And there builded he an altar unto Yahweh; who appeared unto him" — An altar represented Yahweh in sacrificial manifestation, as fully exhibited by Christ (Heb. 13:10). They were built of unhewn stone (symbolising flesh as shaped by Deity), and erected only in those places where Yahweh had manifested Himself (Exod. 20:24-25). This is the second altar referred to in Scripture (see notes in Gen. 8:20) and each one has a significance peculiar to itself. Consider the associations of this one: the place: Shechem, the Burden-bearer, the Strength of the Teacher; the proclamation: Unto thy seed will I give this land; the circumstances: the Canaanite was then in the land. Who is the Burden-bearer? the Strength of the Teacher? the Seed to inherit the land? the conqueror of the Canaanites? The answer is: Yahweh in sacrificial manifestation; in other words, the Lord Jesus Christ. Thus Abraham "saw his day and was glad" (John 8:56). He saw it in parable as well as in prophecy, and the altar he built was expressive of his belief and his confidence in the promise.

VERSE 8

"And he removed from thence unto a mountain on the east of Bethel and pitched his tent" — The elevation to the southeast of Bethel commands a panoramic view of the Jordan valley, and has been described as "one of the great viewpoints of Palestine."

"Having Bethel on the west, and Hai on the east" — Bethel signifies House of God, and Hai signifies The Ruin. Bethel is today called Beitin; Hai is identified with Et-Tell some 2.4kms (1.5 miles) from Bethel.

"And there he builded an altar unto Yahweh" — The altar (representative of Yahweh in sacrificial manifestation) was between the House of God and Ruin: bringing to mind the two destinies before the worshippers. Christ as "our altar" (Heb. 13:10) is, in a spiritual sense, strategically placed between the House of God and ruin. Paul wrote: "Now thanks be to God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish; to the one we are the savour of death unto death; and to the other the savour of life unto life" (2 Cor. 2:14-16). That was the parabolic import of the altar that Abram built between Bethel and Hai.

"And called upon the name of Yahweh" — Adam Clarke quotes Dr. Shuckford as contending that qara beshem signifies "invoked in the name of Yahweh". This signifies that he foresaw the coming Redeemer, and made his approach to Yahweh through him. But how can the narrative claim that Abram "invoked in the Name of Yahweh" when that name had not been revealed unto Abraham (see Exod. 6:3). The name Yahweh, He will be, which we will discuss when treating with Exodus 3:15, is the third person, future tense of the common Hebrew verb, Ehyeh, which signifies I will be. Abram was familiar with the Divine purpose to provide a Redeemer for humanity, and recognised that the goel would be a seed of the woman (Gen. 3:15). As such he would be a manifestation of the Father, and the one, in common Hebrew parlance, "who will be". Abram doubtless invoked in the One Who will be, and Moses, recording the incident after the Name had been revealed as such, appropriately used it in this place.

VERSE 9

"And Abram journeyed, going on still toward the south" — He traversed the Land of Promise from north to south. It is significant to observe the subtle difference in expressions used in vv. 9,10. In v. 9 Abram is described as "going toward" the south, but when he made to go to Egypt, he is said to have gone "down"; marking a point of deterioration (v. 10).

Abram in Egypt — vv. 10-20

God had promised that if Abram performed His Will, he would prove a blessing to others. When Abram went down into Egypt he became a troublemaker and not a blessing. Two lessons emerge: (1) Fear can cause even a righteous man to fail; for "fear of man bringeth a snare"; and, (2) Yahweh overshadows the lives of His own, and in the ultimate will suffer no man to do them wrong.

VERSE 10

"And there was a famine in the land" — The most fertile of all countries (Deut. 8:7-9; 11:11-12) suffered drought, and Abram was forced into Egypt. In this, he typified the experience of his race which would be driven from the land at a time of famine of spiritual food (Amos 8:11-13).

"And Abram went down into Egypt" — This was a mark of deterioration. Where reference is made in the Bible to going to Egypt, it is represented as a downward step (e.g. Isa. 30:2).

"To sojourn there" — He did not enter the land as a permanent resident, but merely as a temporary expedient, to sojourn there. It is set forth as an evidence of faith that Abram did not return to Ur (Heb. 11:15-16).

VERSE 11

"And it came to pass when he was come near to enter into Egypt," — As he neared the confines of Egypt, he was filled with misgivings. Circumstances had forced him to Egypt, which, in the Scriptures, typifies the world. It is legitimate for believers to use the world, so long as they do not become entangled with it (1 Cor. 7:31). But there is ever a danger from close associations with the world, and this Abram now discovered. His attitude and action at this time illustrate the words of Solomon: "There is no man that sinneth not" (1 Kings 8:46).

"That he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon" — She was fair and attractive in contrast to the dark visaged Hamites of Egypt. As such, she would have been prominent among the other women. Sarai was ten years younger than Abram (Gen. 17:17), and therefore in her middle sixties. However, that was not considered old in those times, and, in fact, Sarai was only in the middle age of her life (Gen. 23:1-2).

VERSE 12

"Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive" — The Hebrew, Mitsraim (Egyptians) signifies the Oppressors. The very name was calculated to cause Abram concern, and, in this case, the words of the Proverb proved true: "The fear of man bringeth a snare" (Prov. 29:25).

VERSE 13

"Say, I pray thee, thou art my sister" — In fact, she was his half sister (Gen. 20:12), so that the statement was a half Truth. The environment of Egypt was rubbing off on Abram, so that he began to practise deception. If so great a man as he was adversely influenced by the world, what of lesser persons? We need to beware the seductive influence of modern Egypt about us.

"That it may be well with me for thy sake, and my soul shall live because of thee" — Sarai would benefit from the protection afforded Abram. The deception was evidently an arrangement entered into for personal protection when they left Ur (Gen. 20:13). In practising it, Abram acted out of character: it was a temporary lapse. As well as his concern for Sarah's well being, he had a fear for his own life.

VERSE 14

"And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair" — This is similar to the attitude of the antediluvian sons of God towards the daughters of men (Gen. 6:2). The lust of the eyes had commenced its evil work as it did in Eden (Gen. 3:6).

VERSE 15

"The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's house" — The commendation of Egypt to the people of God can lead to spiritual ruin (Luke 6:26), especially when based upon fleshly principles.

VERSE 16

"And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels" — Abram profited from the things of Egypt (Gen. 13:2), but they ultimately led to strife and division (v. 7).

VERSE 17

"Yahweh plagued Pharaoh and his house with great plagues because of Sarai Abram's wife" — The manner in which this was done is not revealed; but it evidenced Yahweh's overshadowing care for His servant. There is an obvious reference to this in Psalm 105:13-15: "When they went from one nation to another, From one kingdom to another people: He suffered no man to do them wrong: Yea, He reproved kings for their sakes; Saying, Touch not mine anointed, And do my prophets no harm".

VERSE 18

"And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife" — What a sad thing it is when a worthy man is justly rebuked by a worldly one. How circumspect God's people must be! See 2 Sam. 12:14; 1 Tim. 3:7.

VERSE 19

"Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way" — So Abram is dismissed in disgrace, and any witness that he may have made concerning the faith which motivated his life, was weakened irretrievably by his inconsistency.

VERSE 20

"And Pharaoh commanded his men concerning him: and they sent him away, and his wife and all that he had" — Among the servants he acquired (cp. v. 16) was Hagar the Egyptian (Gen. 16:1). Abram left materially enriched, but spiritually the poorer for his contact with Egypt.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Josephus 

Elpis Israel - John Thomas

Commentary - Adam Clarke

PARAGRAPH QUESTIONS:

1. What does Hebrew mean?
2. What are the names of the mountains at Sichem?
3. What is an Elohistic manifestation?
4. What is the meaning of the name Bethel?
5. Where do we find the promises to Abraham in the Bible?
6. Where did they build altars in old testament times?
7. Should we have an altar in our meeting places?
8. What error did Abram make in Egypt?

ESSAY QUESTIONS

1. Why did God have to call Abram a second time in Haran?
2. How are all the families of the earth blessed in Abraham?
3. What happened in Sichem?
4. What does the name of Sichem mean?
5. What is the significance of trees in the Bible and why?
6. Who does the oak tree represent and why?
7. Is it okay to tell half truths?
8. When is it fine to tell lies?

DISCUSSION QUESTIONS

1. Why is there war in the middle east today?
2. How is Christ like an altar?
3. What are the promises made to Abram and why are they important to us?