All these are to be resigned; not, however, without reason. It is enough that Abram declared himself to be truly obedient to God, when, having cast all his care on God’s providence, and having discharged, as it were, into His bosom, whatever might have impeded him, he did not hesitate to leave his own country, uncertain where, at length, he might plant his foot; for, by this method, the wisdom of the flesh was reduced to order, and all his affections, at the same time, were subdued. in what sense is the Abrahamic covenant [ch15] unconditional? A land that I will show thee; which as yet he nameth not, for the greater trial and exercise of Abram’s faith and patience: compare Isaiah 41:2 Hebrews 11:8. Maybe, God spoke to him through a fiery bush, through a cloud, a blinding light, or a soft whisper. I. Genesis 12:1, KJV: "Now the LORD had … Get thee out of thy country - There is great dissension between commentators concerning the call of Abram; some supposing he had two distinct calls, others that he had but one. 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 southern part of Canaan which lay north-east of Egypt. His country was become idolatrous, his kindred and his father’s house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore God said, Get thee out. See also Robert B. Chisholm, ". The dispensation must be distinguished from the covenant. Magnus est animus qui se Deo tradidit, saith Seneca. The faith of humble Christians understands this better than the fancy of the most learned men. Concerning the circumstances of this call, we may receive further information from Stephen’s speech, Acts 7:2, where we are told, 1st, That the God of glory appeared to him, to give him this call, and that in such displays of his glory as left Abram no room to doubt. 1. 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. 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. But he has entire faith in the reasonableness of what God proposes. It pleased David well to be set to fetch a hundred foreskins of the Philistines. He removes to Beth-el, and there builds an altar, Genesis 12:8. We see many persons zealous for a short time, who afterwards become frozen; whence is this, but because they build without a foundation? 1. This accumulation of words may seem to be superfluous. The reason is evident: he was not writing a history of mankind, but of that wonderful and gracious method, by which God determined to preserve at once the knowledge of himself in the world, and to prepare the way for the full accomplishment of the original promise. The first was a material promise that he would be the father of many nations and that kings would descend from him. "The Lord said unto Abram." But this is done designedly, in order that the manifestation of the grace of God might become the more conspicuous in his person. (Haydock) --- St. Stephen clearly distinguishes these two calls of Abram. He will have enough children and grandchildren and further descendants to populate a nation. "It is important, therefore, to observe the relationship of obedience to this covenant program. THE CONTEXT Genesis 1-11 tells the story of human history from the beginning to Abram. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. See also Robert B. Chisholm Jeremiah, "Evidence from Genesis," in A Case for Premillennialism: A New Consensus, p54. 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. 1. Then at death. But it was not corrupt in quite the same sense. 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. . 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. Van Oosterzee, The Year of Salvation, vol. But, in its proper place, we shall see how frivolous is the imagination, that Melchizedek was Shem. So with reason and faith he is willing to go to the unknown land. Abraham was the father of the faithful, and we have here the first recorded test to which his faith was put. An attentive consideration, however, will suffice to show, from the close resemblance of the phraseology in this passage and in Acts 7:2-3, 'that Moses refers to one and the same call with Stephen; and that he now only resumes, in his characteristic manner, the subject of Abram's departure from his native land, which had been briefly related in Genesis 11:3, in order to furnish some important details. The Dispensation of Promise ended when Israel rashly accepted the law Exodus 19:8. ‘Only a few generations after the awful warning of the Flood, the earth had again become corrupt. 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. The Hithpael has no doubt the meaning "to wish one's self blessed" (Deuteronomy 29:19), with ב of the person from whom the blessing is sought (Isaiah 65:16; Jeremiah 4:2), or whose blessing is desired (Genesis 48:20). 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). The rendering “had said” was doubtless adopted because of St. Stephen’s words (Acts 7:2); but it is the manner of the Biblical narrative to revert to the original starting point. The Substance of God’s call to Abraham. II. God plagues him because of Sarai, Genesis 12:17. (Genesis 12:18-20). Once this act was accomplished, however, and Abram did obey God, God instituted an irrevocable, [Note: Pentecost, p60. God plagues him because of Sarai, Genesis 12:17. Thy kindred.—This rendering is supported by Genesis 43:7; but it more probably means thy birthplace. From the second, the 430 years of sojournment, mentioned Galatians iii; Exodus xii, must be dated. The NIV captures this with the translation "The Lord had said to Abram." ‘New faces, other minds’ meet men’s eyes and souls; and they know, however peaceful their lot may be, that they are not in the old, familiar home. (w) More Nevochim, par. (x) "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c. (a) From the flood to this time were four hundred and twenty-three years. That Nahor went with Terah and Abram as far as Padan-Aram, in Mesopotamia, and settled there, so that it was afterwards called Nahor's city, is sufficiently evident from the ensuing history, see Genesis 25:20; Genesis 24:10, Genesis 24:15; and that the same land was Haran, see Genesis 28:2, Genesis 28:10, and there were Abram's kindred and country here spoken of, Genesis 24:4. But the ground of this whole scheme, and of God's singular regard to Abram and his posterity, was the COVENANT OF GRACE the PROMISE or Grant of favours and blessings to mankind, in, Jesus Christ our Lord: a covenant first made with Adam, renewed with Noah, and well known to the patriarchs; but more clearly revealed to Abram. The first and one of the greatest. The descendants of Abraham had but to abide in their own land to inherit every blessing. Genesis 12:1-4a Commentary by Dennis Olson. Chosen, as are all God's instruments, because he was capable of being made that which the Lord purposed to make him, there was that in him which the good Spirit of the Lord formed, through the incidents of his life of wandering, into a character of eminent and single-hearted faithfulness. 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. The call is here recorded, comprehending a command and a promise. Genesis 12:1-3. See, for the other six dispensations: (See Scofield "Genesis 8:21"). The first sentence of this Torah portion (Genesis 12:1) draws much attention from the commentators. (1) Now the Lord had said unto Abram.—Heb., And Jehovah said unto Abram. While resting at Haran, on their road to Canaan, Terah died, Genesis 11:32; and then God repeats his call to Abram, and orders him to proceed to Canaan, Genesis 12:1. 2d, That this call was given him in Mesopotamia; and that, 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. Only the dispensation, as a testing of Israel, ended at the giving of the law. "Father's house" is the circumstance on which is chiefly grounded the theory that there were two calls. He was to be "a father of many generations." "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. This call of Abram is an emblem of the call of men by the grace of God out of the world, and from among the men of it, and to renounce the things of it, and not be conformed unto it, and to forget their own people and their father's house, and to cleave to the Lord, and follow him whithersoever he directs them. Abram obeys, Genesis 12:4-6. In this commentary on Genesis 12-36, Boice traces the "new beginning" of God's plan of redemption, which arose out of God's relationship with Abraham, Isaac, and Jacob. (339) Truly this command of Gods respecting which doubts are foolishly entertained, ought to be deemed by us sufficient to disprove the contrary error. Genesis 12:1 Abraham was the father of the faithful, and we have here the first recorded test to which his faith was put. "Now" in the NASB. 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: We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience, and also to set him apart for God. I. Whether or not God would institute a covenant program with Abram depended on Abram"s act of obedience in leaving the land. Get thee out — Go for thyself; a special command. God appears to him, and promises to give Canaan to his seed; he builds an altar, Genesis 12:7. "The Lord said unto Abram." Genesis 12:1. III. GO TO THE LAND THAT I WILL SHOW YOU. a. If so, the command certainly came to Abram at Ur, though most of the versions suppose that it happened at Haran. Great lives are trained by great promises. And the promise not only meant that all families of the earth would wish for the blessing which Abram possessed, but that they would really receive this blessing in Abram and his seed. 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. The seed of Abraham was to be kept separate from the heathen world around it, even until from it was produced the "Desire of all nations"; and this character of Abraham was stamped thus deeply upon him, that it might be handed on through him to his children and his children's children after him. 8. renewed the command in Haran, whilst Abram might possibly linger there, as afterwards Lot did in Sodom, longer than he should. Let God be our home, the great house in which we live and move about; then wherever He is, we shall feel at home. He was at an age at which he would fain rest. Genesis 12:3 Parallel Verses [⇓ See commentary ⇓] Genesis 12:3, NIV: "I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.'" And it is wonderful, that a man, miserable and lost, should have the preference given him, over so many holy worshippers of God; that the covenant of life should be placed in his possession; that the Church should be revived in him, and he himself constituted the father of all the faithful. To which also may be added, that Moses, in other places so concise, here expresses a plain and easy matter in three different forms of speech. 2 I will make of you a great nation. A third condition is also annexed to the latter, that Abram shall now separate himself from his father's house, or leave his brother Nahor's family behind at Charran. He advises Sarai to equivocate, Genesis 12:11-13. "The Lord said unto Abram." He had to leave everything. Some think Haran was in Chaldea, and so was still a part of Abram's country; or he having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for. INNOCENCE (Genesis 1:28) CONSCIENCE (Genesis 3:23) HUMAN GOVERNMENT (Genesis 8:21) LAW (Exodus 19:8) GRACE (John 1:17) KINGDOM (Ephesians 1:10), Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee.’. In fact, the narrative in the first five verses of this chapter is merely an expansion of the short notice in the preceding one; and therefore our translators have properly rendered the verb in the pluperfect tense, "had said.". 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. 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. The gifts of God are never repeated in exactly the same form. Get thee out of thy country — Now, (1.) That the God of glory appeared to him to give him this call, appeared in such displays of his glory as left Abram no room to doubt. 3 The sons of Gomer: Ashkenaz, Riphath, and Togarmah. 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 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. But the former interpretation is more probable, because Moses speaks here of that command of God which came to Abram before he was gone from his. Genesis 12:3, Genesis 17:7; Genesis 17:19. It is the word translated “nativity” in Genesis 11:28. where its meaning is settled by the prefixed “land;” and the sense is probably the same here. II. We don’t know exactly how this happened. See this ch. But the case is quite otherwise. In two instances also, instead of the Niphal נרכוּ we find the Hithpael התבּרכוּ. They became distinctively the heirs of promise. 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. Eundum quocunque Deus vocarit, saith another, etiamsi in ea loca migrandum esset -. But by faith he saw his father-land, his home, in the promise of God. Once this act was accomplished, however, and Abram did obey God, God instituted an irrevocable, unconditional program." And so to a wonderful degree it was; marking that Jewish people, amongst all their sins and rebellions, with such a peculiar strength and nobleness of character; and coming out in all its glory, in successive generations, in judge and seer and prophet and king, as they at all realised the pattern of their great progenitor, and walked the earth as strangers and pilgrims, but walked it with God, the God of Abraham and their God. Commentary on Parashat Lech-Lecha, Genesis 12:1 - 17:27. Hence it is evident that God had called Abram before he came to Haran or Charran." And from thy kindred, and father’s house.] This is another test to prove the faith of Abram. As noted above, Abram himself did not take possession of the promised land. for Abram's country was Ur of the Chaldees, not Haran. God therefore took measures for preserving these imperilled truths; and His plan was, to select a man, whose characteristic quality was “religious faith,” and make him, and his race, treasure-keepers for humanity, until the “fulness of times” should come. ים yam "sea, great river, west." 1Now Yahweh said to Abram, “Get out of your country, and from your relatives, and from your father’s house, to the land that I will show you. We are therefore to understand, that the departure of Terah from Ur was in consequence of the command given to Abram: which command is placed here, 1st, Because the narration concerning Abram begins here; 2nd, Because the command was given to Abram, not to Terah, who did not worship the true God, though probably he was converted to him by means of Abram; and, 3rdly, we may add, Because the sacred historian chose to conclude his account of Terah, before he entered more immediately upon the history of Abram. Thus they would be kept together in a body, and hindered from mixing with, and being corrupted by, their idolatrous neighbours. In the introduction, Longman explains how “blessing” is an important word that holds Genesis together and binds it to the rest of the Old Testament. The first and one of the greatest. That Abram"s family chose to accompany him does not imply an act of disobedience on Abram"s part. The command of God was as definite as it was extensive. Genesis 18:18. Demas forsook God, and embracing this present world, became afterwards a priest in an idol-temple, as Dorotheus tells us. 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. We must one day ‘get out.’ As years increase, all things seem in constant flow. 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. The circumstances of this call we may be somewhat helped to the knowledge of, from Stephen's speech, Acts 7:2, where we are told, 1. The former is a mode of testing; the latter is everlasting because unconditional. Therefore, when he knew that the place, from which his son was commanded to depart, was accursed, it was his wish not to perish there; but he joined himself as an associate with him whom the Lord was about to deliver. 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 12:1. He advises Sarai to equivocate, Genesis 12:11-13. No, but only against corrupt nature, which must be denied, and mortified, or there is no heaven to be had. Genesis 12:1, ESV: "Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you." We have here the call whereby Abram was removed from, the land of his nativity into the land of promise. 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: out of thy country … kindred … father’s house, Ellicott's Commentary for English Readers, Keil and Delitzsch Biblical Commentary on the Old Testament. Hebrews 11:14. Whence it also appears, that Terah was not so far deluded by superstitions as to be destitute of the fear of God. 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. (2.) And this command was given to Abram either immediately, or by Shem, then the governor of God’s church. It is but a delicacy to dream of coming there in a featherbed. 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: Ver. For God could not have spoken thus, except to a man who had been, up to that time, settled in his nest, having his affairs underanged, and living quietly and tranquilly among his relatives, without any change in his mode of life; otherwise, the answer would have been readily given ‘I have left my country, I am far removed from my kindred.’ In short, Moses records this oracle, in order that we may know that this long journey was undertaken by Abram, and his father Terah, at the command of God. I will make you a great nation; I will bless you And make your name great; And you shall be a blessing. I will make you a great nation; I will bless you And make your name great; And you shall be a blessing. St. Paul expressly says, By faith Abraham, when he was called to go out into a place, which he should afterwards receive for an inheritance, obeyed; and he went out, not knowing whither he went, Hebrews 11:8 that is, not knowing, till he had left Ur, when God, most probably, directed him by some revelation which way to steer his course; and not knowing what sort of country it was, or how, or when, or by what means he should possess it: an act certainly of triumphant faith. Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (Heb 11:8).God calls Abram from his own country and kindred to Canaan, Genesis 12:1. Who set out fair with Abram - as did likewise Orphah with Ruth - but settled in Haran, which was also in Chaldea, not far from Ur, and would go no farther, after the old man’s death. This call of Abram is an emblem of the call of men by the grace of God out of the world, and from among the men of it, and to renounce the things of it, and not be conformed unto it, and to forget their own people and their father's house, and to cleave to the Lord, and follow him whithersoever he directs them. It is enough that God will show him the land to which he is now sent. [Genesis 31:30; Genesis 31:53 Joshua 24:2] Many follow God as Samson did his parents, till he light upon a honeycomb; or as a dog doth his master, till he meet with carrion; and then turn him up. 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. 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. He deigns to open his sacred mouth, that he may show to one, deceived by Satan’s wiles, the way of salvation. That covenant is wholly gracious and unconditional. whatever others may do. This was, no doubt, in consequence of some Divine admonition. Yet it may be asked, why God sent his servant into the land of Canaan rather than into the East, where he could have lived with some other of the holy fathers? 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. Genesis 12:1-3 – The Call of Abram. A land that I will show thee; which as yet he nameth not, for the greater trial and exercise of Abram’s faith and patience: compare Isaiah 41:2 Hebrews 11:8. get thee out of thy country; the land of Chaldea, and the city of Ur, which was in it, or out of Mesopotamia, in which, when taken in a large sense, were both Ur and Haran; and this country was now become idolatrous, for though it was first inhabited and peopled by the posterity of Shem in the time of Arphaxad, yet these, in process of time, degenerated from the true religion, and fell into idolatry. 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. II. All the life of Abraham was a special training for a special end. Sends him safely away, Genesis 12:20. The promise to Abraham and Sarah in Genesis 12:1-4 marks one of the most dramatic transitions in the entire story of the Old Testament. Now the Lord had said to Abram.] Get thee out of thy country.] 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). This section begins with a waw disjunctive in the Hebrew text translated "Now" in the NASB. In Egypt they lost their blessings, but not their covenant. The law did not abrogate the Abrahamic Covenant Galatians 3:15-18 but was an intermediate disciplinary dealing "till the Seed should come to whom the promise was made"; Galatians 3:19-29; Galatians 4:1-7. God spake to him after in divers manners: but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spake to him2. God’s kingdom must be taken by violence. The Characteristics of God’s Call to Abraham.—(a) It laid clearly before him all that he was to surrender.—How full and attractive the picture is made to Abraham’s last sight of it; ‘thy country, kindred,’ etc. 3) His father’s house, the family of Terah, whom he left in Haran. But the Niphal נברך has only the passive signification "to be blessed." 8. God exiled Abraham from Ur of the Chaldeans and then from Haran across the Euphrates River. It introduces an independent circumstantial clause (cf. There being a famine he goes down to Egypt, Genesis 12:10. (1) Now the Lord had said unto Abram.—Heb., And Jehovah said unto Abram. 10 These are the generations of the sons of Noah, Shem, Ham, and Japheth. 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. Genesis 12:1-6 Father Abraham; Genesis 12:10-20 The Hero With Clay Feet; Genesis 13:1-20 Making Wise Choices; Genesis 14:17-24 Abraham Meets Melchizedek; Genesis 15:1 God Alone; Genesis 15:6 The Gospel - Plain and Simple; Genesis 15:7-20 The Promise and the Firepot; Genesis 16 Trying to Help God; Genesis 18:1-15 The Laughter of Parenthood 4) He was to go forth, he knew not whither, unto a land that God should show him. The same promise was afterwards renewed to Isaac, with a distinct allusion to the oath (Genesis 26:3-4), and again to Jacob, both on his flight from Canaan for fear of Esau (Genesis 28:13-14), and on his return thither (Genesis 35:11-12). . "It is important, therefore, to observe the relationship of obedience to this covenant program. This, we have seen, took place when he was seventy years of age, and therefore five years before the death of Terah. 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. The same Maimonides (w) calls Zabaeans, in whose faith and religion, he says, Abram was brought up, and who asserted there was no other God but the sun, moon, and stars; and these Zabaeans, as he relates from their books and annals, say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject: now Abram being convinced of idolatry, is called out from those people, and to have no fellowship with them; it is literally in the Hebrew text (x), "go to thee out of thy country"; for thy profit and good, as Jarchi interprets it; as it must be to quit all society with such an idolatrous and superstitious people: and from thy kindred; as Nahor his brother, and his family, who are not mentioned, and seem to be left behind when Terah, Abram, Lot, and Sarai, came out of Ur of the Chaldees; though it looks as if afterwards Nahor did follow them to Haran or Padanaram, which are the same, and where he continued, and therefore is called his city; see Genesis 24:10 so with great propriety Abram might be called a second time to leave his kindred as well as his country; and certain it is, Haran, or Padanaram, as well as Ur of the Chaldees, is called by himself his country, and Nahor and his family his kindred, Genesis 24:4. and from thy father's house; or household, his family, which better agrees with the second call at Haran, than with the first at Ur; for, upon the first call, Terah and his family came along with Abram, and therefore this phrase is omitted by Stephen, who speaks of that call, Acts 7:3 but Terah dying at Haran, his house or family went no further, but continued there with Nahor; only Abram and Lot, upon this second call, went from thence, as the following history makes it appear; and so Abram left, as he was bid, his father's house and family to go, as it follows: unto a land that I will show thee; meaning the land of Canaan, though not mentioned, and seems to be omitted for the trial of Abram's faith; hence the author of the epistle to the Hebrews, Hebrews 11:8 observes, that "he obeyed and went out, not knowing whither he went"; and yet it is said, that, when he and Terah came out of Ur of the Chaldees, "they went forth to go into the land of Canaan", Genesis 11:31 and, when he and Lot went first from Haran, the same is said of them, Genesis 12:5 it is probable the case was this; there was no mention made at first what land he was to go to, and when he prepared for his journey he knew not where he was to go, but afterwards it was revealed to him that Canaan was the land, and therefore set out in order to go thither; and still, though he might know the place by name where he was to go, he might neither know the way to it, nor what sort of country it was for quality or quantity; and therefore God promises to show him the way, and direct his course right unto it, and give him a view of it, that he might see what sort of a country, and how large it was, that he would give to his posterity. 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