Bible Studies In The Word of God

GENESIS 12

 

Verse 1. Had said. This form of speech shows that what is about to be reported did not take place in this chapter but previously. The student is referred to 11:31 abovo and comments thereupon. The halting of Abram and his family at Haran was not on account of slackness in obeying the Lord's command. He has never been accused of any hesitancy In car¬rying out the commandments of God. Instead, he was always obedient But the situation as described shows clearly that the pause at Haran was made necessary by the age and Infir¬mity of Abram's father. But the language in chapter 11 does not go into the particulars of the command. This is evidently because the writer was reserving that detail until after the Interval made necessary by Terah. But let It be noticed in the present paragraph that not only was Abram commanded to leave his native land, but was to leave his father's house. It might be said that the one fact would Include the other. That is true. But God sometimes specifies certain facts that might have been known anyway, evidently to make the seriousness of the situation more impressive. For instance, his specific command in 22: 2 which will be given further notice in the proper place. Another thing that is significant in this place is that God did not tell Abram about the Kind of place he was to reach nor where it was. He was to learn that after leaving.

Verse 2. Great nation. This is one of the Important promises which God made to Abram, Of course it referred to the nation that came to be known as the Jews. Observe further that at the very time when the promise was made that he was to become the head of a great nation he was an old man and childless, also that his wife was barren. But this is a true illustration of faith.

Verse 3. In this verse are no less than three distinct promises. They will he pointed out In italic type with the fulfillment Indicated. Bless them that bless thee. This was ful¬filled in Rahab (Josh. 2 and 6) and the midwives (Ex. 1:21). Curse him that curseth thee. Fulfilled in Pha¬raoh (Ex. 7 to 14), and Amalek (Ex. 17:14; Est. 9:24). In thee shall all families of the earth be blessed. This was fulfilled in Christ and the pas¬sages are too numerous to cite here. But one that is general is 1 Jn. 2:2.

Verse 4. As the Lord had said. The outstanding point in all of Abram's service to God Is that he did what he did because the Lord commanded it. This is the essence of faith and was always the motive in his activities. When a person hesitates at a command until he is able to see what he thinks is the propriety of the command, then even the carrying out of the command could not he Justly called an act of faith. Take God at his word and do what Is commanded, asking no questions as to the why. Of course the student should heTe take note of the age of Abram at this time, which is seventy-five.

Verse 5. Souls that they had gotten in Haran. This is the place where Abram paused in his journey toward his destination. The fact that enough time had passed in Haran for their family number to Increase Indicates some considerable stay there. But still we must not attribute it to Blackness in obeying God’s command. There is nothing in any part of the Bible that criticizes Abram for this. But instead, the language of Stephen in Acts 7:4, "when his father was dead," Is in the form of favorable explanation of the delay at that place. To go into the land of Canaan. Similar language to this Is in 11; 31. But we have no evi¬dence that Abram knew at this time that the name of the country to which be was journeying was Canaan. The only detail that is recorded on this point was that he was to go to a coun¬try “that I will show thee.” But it is a common thing to find the inspired writers getting "ahead of the story" and telling the reader something which an inspired man could tell and yet which had not occurred at the time immediately being considered. For instance, the town of Ban Is men-tioned In 14: 14 and yet that was not its name until Judg. IS: 29. But the writer could see Into the future. An¬other thing, frequently the name given to a place by a writer might he its name at the time of the writing while it did not bear that name at the time that Is being written about.

Verse 6. Sichem and Moreh. These were places in the northernmost part of the country of Palestine and are mentioned here as merely a tracing of the journey of Abram on his way to the place intended by the Lord for him to reach. Canaanite was then in the land. The word "Canaan" Is from kevaan defined "humiliated; Eenaan, a son of Ham; also the country inhabited by him”—Strong. And the word "Canaanite” in italics here is from KENAANTY and defined “patrial from KENAAN; a Kenaanlte or inhabitant of Canaan; by implication a pedlar”— Strong. All this agrees with the prediction made by Noah in 9:26. The various branches of these Canaanites or descendants of Ham through Canaan are named in 10:15-20. These inferior peoples occupied the main part of that region where Abram made his entrance to the land of his commandment.

Verse 7. Here another promise is added to the ones already given to Abram. We may now group the three outstanding promises made to Abram and afterwards made to his son Isaac and his grandson Jacob. Those three promises are: 1. "I will make of thee a great nation” (12:2); 2. "Unto thy seed will I give this land" (12:7); and 3. "In thee shall all families of the earth be blessed” (12:3). Mention is made also In this verse of an altar. This will be so often in evi¬dence as the student pursues his study of the Bible that it la worthwhile to be impressed with its importance. This is because the only form of religion now given from God to human beings is what is known as the Patriarchal. This term means a system based on the Patriarch which means the chief father. The term is not found in the Bible but the idea contained in it is seen clearly by the various references to the chief item of family worship which was the altar on which animals were offered In sacrifice. Useful information along the line of Importance of the head of the family in this period may be obtained at 6:8, 9; 18:19; Job 1:5.

Verses 8, 9. Here the town of Bethel is mentioned although it did not get its name as such until the events in 28:19. But this method of naming places is explained above at verse 5. Note also here again mention of an altar. This was the only visible showing as the established presence of God in the worship of the family.

Verse 10. It is remarkable to observe that about the first thing Abram found when he arrived at the place to which he was directed was a famine. This was not reassuring to a man who had left his native land upon the commandment of God and with the understanding that his was to become a great nation. But such is the working of faith. It does not require faith to accept or perform a duty when the reason for it is apparent. Or where the results are sure of being favorable. But when the appearances seem to be adverse, then the servant of God is called upon to show whether he really has faith. So In the present case. There is no indication, now or at a later time, that Abram thought he was being forsaken by the Lord. Instead, when he was evidently directed to go on down into Egypt by the Lord he did not question as to why but went. It is well to observe here that during famine this country would be a logical place to go. There were no famines In that country except that brought on by miracle. It was not dependent on rainfall for moisture which would have been Irregular. But the melting of the snows on the mountains at the head of the Nile River assured an overflow of water which supplied the country for the crops. And because of this unfailing support of crops the country is popularity referred to as "the granary of the world." The famine that came in the days of Joseph was a miraculous one. See Psa. 105:16. Here it says, "He called for a famine upon the land.'' This shows this famine to have been brought on by the specific decree of God. And it also harmonizes with the fact that the famine was of an exact number of years and was preceded by a like exact number of years of plenty. And this famine in the days of Abraham does not contradict the statement In Gen. 8:22. See comments at. that place In this work. Sojourn. This is from ottwe and defined “a primitive root; properly to turn aside from the road (for a lodging or any other purpose), i. e., sojourn (as a guest)"—Strong. Since the word rendered "sojourn” here means a temporary stay in a place the passage shows that Abram was not preparing to change the plan of God here as to the country which was to become Inheritance of his seed. Thus we have the wholesome thought that in spite of the unfavorable condition occasioned by a famine, Abram still persisted in his obedience to the divine commands.

Verse 11. Fair. This is from YAPHEH and defined “beautiful (literally or figuratively)"—Strong. Look. This is from marsh and defined as follows: “A view (the act of seeing); also an appearance (the thing seen), whether (real) a shave (especially if handsome, comeliness; often plural, the looks), or (mental) a vision"—Strong. This definition is filled with significant information. The Hebrew word under consideration has been translated by "look” in the A. V, six times and five of them are concerning a woman. And in each case the context shows that the form or personal appearance of the woman is in mind. Note the word shape as part of the definition. So that the passage means that Abram meant his wife had a beautiful form. A familiar expression would truly be suited to the case, that of sex appeal. And notice, too, that the definition has the idea of "mental vision," This agrees with the thoughts set forth in this work at chapter 3:16, which see. Ail in all, the general appearance of Sarai was one that was appealing to the opposite sex. And this would lead to the “mental vision" mentioned in the definition here, and which agrees with the idea of the imagination and its part In causing the male sex to seek Intimacy with the female.

Verses 12, 13. In this passage are seen three of the commandments that later were given to God's people. They are those against coveting a neighbor's wife, adultery, and murder. Abram feared the Egyptians would commit two of them in order to avoid the third, That is, they would covet his wife and also murder him so as to have Saral without comitting adultery. He preferred having them commit a different two of the evils, coveting and adultery so as to preserve his own life. It is difficult to explain all of this. Yet we may remember that Abram is still new in the service of the God of heaven, having been surrounded with idolatry in his former years of life. Also, while the Egyptians would be doing wrong in taking another man’s wife, yet they would be in Ignorance of the fact and he could have concluded that their sin would not be as great from the fact of their Ignorance. Again, if they killed him they could not bring him back even after discov¬ering their mistake. While they could correct the mistake of having taken another man's wife, which thing they actually did. So the whole transaction may be summed up by Baying that Abraham acted on the principle “of two evils choose the less.” This would not entirely justify him, perhaps, but would somewhat lessen the guilt.

Verse 14. The Egyptians did the very thing Abram predicted they would. For it is the inspired writer of the book who is telling us that they beheld the woman that she was very fair. The same word for “fair" as in verse 11. So that Abram's estimate of his wife’s beautiful form was not solely because of his relation to her, but the form and appeal of the woman was so pronounced as to be an evident fact and calculated to arouse the imagination and sensuousness of those who saw her.

Verse 15. Princes. This is from SAR and defined "a head person (of any rank or class)’’—Strong. Commended. This is from halak and part of Strongs definition of the word is “to boast; and thus to be (clamorously) foolish; to rave.” These princes were important persons in the service of the king and doubtless were supposed to be interested in the things that would make for his pleasure. Hence when they saw a woman whom they considered to be adapted to Ills bodily pleasure they communicated the fact to him. And the definition of the word "commended" indicates that they were very much Impressed themselves by the appearance of Saral. As a result of their recommendation she was taken Into Pharaoh's house. The word house Is from a word that has a wide variety of meanings. But Strong says its special meaning is “family.” Thus we would get the idea that Saral was taken into Pharaoh’s family and he was planning to make her a permanent member. That kings at that time made free to have a plurality of wives need not surprise us. Even God's people at that early date and for some time after, had such, Not that God was pleased with It nor that he “permitted" It as Is sometimes said. God never permitted anything that he dis-approved. To permit Is the same as to sanction. But God has suffered many things in the immature age of the world that he refused to tolerate after the world had stood long enough to be able for stronger teaching. Please see Acts 17:30. And In this case now before us we see that God did not chastise the king for having more than one wife. But, for taking a wo¬man who was tbe wife of another roan, as will be seen in a paragraph below.

Verse 16. Since up to this time Pharaoh la unaware that Sara! is Abram's wife, and being clear In mind as to the lawfulness of his act, we cannot interpret his conduct here toward Abram as an attempt at pacifying him. Rather, it is his way of showing his appreciation for the new addition to his harem by bestowing these attentions on her brother. With this in mind we see that the second "be” In the verse is Abram.

Verse 17. The plagues referred to here were some kind of physical affliction. And In thus punishing Pharaoh and his house (or family. See at v. 15)    God fulfilled one of the promises he had made to Abram recorded in verse 3, that “I will curse him that cursetb thee.” To curse means either to wish or to bestow an affliction.

 

Verses 18-30. I might have taken her to me to wife. This language In¬dicates that while the woman had been taken into Pharaoh’s family with the purpose of making her a part of hts collection of wives, yet he had not yet begun such relationship. Of course we may conclude that God prevented him from doing so. This would not be farfetched since we have it in the text that he did that very thing under like circumstances. For this information see 20:6. And thus the plagues brought upon Pharaoh and his house opened his eyes to the truth of the situation. Upon this be complained to Abraham and sent him away from his midst He also had charged his men concerning the woman. One thing that claims our admiration of Pharaoh. He regarded the sanctity of marriage more highly than is often shown by people professing great claims to morality now.