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Genesis 12:1
Verse
Context
The Call of Abram
1Then the LORD said to Abram, “Leave your country, your kindred, and your father’s household, and go to the land I will show you.
Sermons
Jacob Prasch
Jim Cymbala
David WilkersonDavid Wilkerson
A.W. TozerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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. At the conclusion of the preceding chapter, Gen 11:31, we find Terah and all his family leaving Ur of the Chaldees, in order to go to Canaan. This was, no doubt, in consequence of some Divine admonition. While resting at Haran, on their road to Canaan, Terah died, Gen 11:32; and then God repeats his call to Abram, and orders him to proceed to Canaan, Gen 12:1. Dr. Hales, in his Chronology, contends for two calls: "The first," says he, "is omitted in the Old Testament, but is particularly recorded in the New, Act 7:2-4 : The God of glory appeared to our father Abraham while he was (at Ur of the Chaldees) in Mesopotamia, Before He Dwelt In Canaan; and said unto him, Depart from thy land, and from thy kindred, and come into the land (γην, a land) which I will show thee. Hence it is evident that God had called Abram before he came to Haran or Charran." The Second Call is recorded only in this chapter: "The Lord said (not Had said) unto Abram, Depart from thy land, and from thy kindred, and from thy father's house, unto The Land, הארץ HA-arets, (Septuagint, Την γην), which I will show thee." "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. 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. This call Abram obeyed, still not knowing whither he was going, but trusting implicitly to the Divine guidance." Thy kindred - Nahor and the different branches of the family of Terah, Abram and Lot excepted. 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 Gen 25:20; Gen 24:10, Gen 24:15; and that the same land was Haran, see Gen 28:2, Gen 28:10, and there were Abram's kindred and country here spoken of, Gen 24:4. Thy father's house - Terah being now dead, it is very probable that the family were determined to go no farther, but to settle at Charran; and as Abram might have felt inclined to stop with them in this place, hence the ground and necessity of the second call recorded here, and which is introduced in a very remarkable manner; לך לך lech lecha, Go For Thyself. If none of the family will accompany thee, yet go for thyself unto That Land which I will show thee. God does not tell him what land it is, that he may still cause him to walk by faith and not by sight. This seems to be particularly alluded to by Isaiah, Isa 41:2 : Who raised up the righteous man (Abram) from the east, and called him to his foot; that is, to follow implicitly the Divine direction. The apostle assures us that in all this Abram had spiritual views; he looked for a better country, and considered the land of promise only as typical of the heavenly inheritance.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The life of Abraham, from his call to his death, consists of four stages, the commencement of each of which is marked by a divine revelation of sufficient importance to constitute a distinct epoch. The first stage (Gen 12-14) commences with his call and removal to Canaan; the second (Gen 15-16), with the promise of a lineal heir and the conclusion of a covenant; the third (Gen 17-21), with the establishment of the covenant, accompanied by a change in his name, and the appointment of the covenant sign of circumcision; the fourth (Gen 22-25:11), with the temptation of Abraham to attest and perfect his life of faith. All the revelations made to him proceed from Jehovah; and the name Jehovah is employed throughout the whole life of the father of the faithful, Elohim being used only where Jehovah, from its meaning, would be either entirely inapplicable, or at any rate less appropriate. (Note: The hypothesis, that the history is compounded of Jehovistic and Elohistic documents, can only be maintained by those who misunderstand that distinctive meaning of these two names, and arbitrarily set aside the Jehovah in Gen 27:1, on account of an erroneous determination of the relation in which שׁדּי אל stands to יהוה.) Gen 12:1-3 The Call. - The word of Jehovah, by which Abram was called, contained a command and a promise. Abram was to leave all - his country, his kindred (see Gen 43:7), and his father's house - and to follow the Lord into the land which He would show him. Thus he was to trust entirely to the guidance of God, and to follow wherever He might lead him. But as he went in consequence of this divine summons into the land of Canaan (Gen 12:5), we must assume that God gave him at the very first a distinct intimation, if not of the land itself, at least of the direction he was to take. That Canaan was to be his destination, was no doubt made known as a matter of certainty in the revelation which he received after his arrival there (Gen 12:7). - For thus renouncing and denying all natural ties, the Lord gave him the inconceivably great promise, "I will make of thee a great nation; and I will bless thee, and make thy name great; and thou shalt be a blessing." The four members of this promise are not to be divided into two parallel members, in which case the athnach would stand in the wrong place; but are to be regarded as an ascending climax, expressing four elements of the salvation promised to Abram, the last of which is still further expanded in Gen 12:3. By placing the athnach under שׁמך the fourth member is marked as a new and independent feature added to the other three. The four distinct elements are - 1. increase into a numerous people; 2. a blessing, that is to say, material and spiritual prosperity; 3. the exaltation of his name, i.e., the elevation of Abram to honour and glory; 4. his appointment to be the possessor and dispenser of the blessing. Abram was not only to receive blessing, but to be a blessing; not only to be blessed by God, but to become a blessing, or the medium of blessing, to others. The blessing, as the more minute definition of the expression "be a blessing" in Gen 12:3 clearly shows, was henceforth to keep pace as it were with Abram himself, so that (1) the blessing and cursing of men were to depend entirely upon their attitude towards him, and (2) all the families of the earth were to be blessed in him. קלּל, lit., to treat as light or little, to despise, denotes "blasphemous cursing on the part of a man;" ארר "judicial cursing on the part of God." It appears significant, however, "that the plural is used in relation to the blessing, and the singular only in relation to the cursing; grace expects that there will be many to bless, and that only an individual here and there will render not blessing for blessing, but curse for curse." - In Gen 12:3 b, Abram, the one, is made a blessing for all. In the word בּך the primary meaning of ב, in, is not to be given up, though the instrumental sense, through, is not to be excluded. Abram was not merely to become a mediator, but the source of blessing for all. The expression "all the families of the ground" points to the division of the one family into many (Gen 10:5, Gen 10:20, Gen 10:31), and the word האדמה to the curse pronounced upon the ground (Gen 3:17). The blessing of Abraham was once more to unite the divided families, and change the curse, pronounced upon the ground on account of sin, into a blessing for the whole human race. This concluding word comprehends all nations and times, and condenses, as Baumgarten has said, the whole fulness of the divine counsel for the salvation of men into the call of Abram. All further promises, therefore, not only to the patriarchs, but also to Israel, were merely expansions and closer definitions of the salvation held out to the whole human race in the first promise. Even the assurance, which Abram received after his entrance into Canaan (Gen 12:6), was implicitly contained in this first promise; since a great nation could not be conceived of, without a country of its own. This promise was renewed to Abram on several occasions: first after his separation from Lot (Gen 13:14-16), on which occasion, however, the "blessing" was not mentioned, because not required by the connection, and the two elements only, viz., the numerous increase of his seed, and the possession of the land of Canaan, were assured to him and to his seed, and that "for ever;" secondly, in Gen 18:18 somewhat more casually, as a reason for the confidential manner in which Jehovah explained to him the secret of His government; and lastly, at the two principal turning points of his life, where the whole promise was confirmed with the greatest solemnity, viz., in Gen 17 at the commencement of the establishment of the covenant made with him, where "I will make of thee a great nation" was heightened into "I will make nations of thee, and kings shall come out of thee," and his being a blessing was more fully defined as the establishment of a covenant, inasmuch as Jehovah would be God to him and to his posterity (Gen 11:3.), and in Gen 22 after the attestation of his faith and obedience, even to the sacrifice of his only son, where the innumerable increase of his seed and the blessing to pass from him to all nations were guaranteed by an oath. The same promise was afterwards renewed to Isaac, with a distinct allusion to the oath (Gen 26:3-4), and again to Jacob, both on his flight from Canaan for fear of Esau (Gen 28:13-14), and on his return thither (Gen 35:11-12). In the case of these renewals, it is only in Gen 28:14 that the last expression, "all the families of the Adamah," is repeated verbatim, though with the additional clause "and in thy seed;" in the other passages "all the nations of the earth" are mentioned, the family connection being left out of sight, and the national character of the blessing being brought into especial prominence. In two instances also, instead of the Niphal נרכוּ we find the Hithpael התבּרכוּ. This change of conjugation by no means proves that the Niphal is to be taken in its original reflective sense. The Hithpael has no doubt the meaning "to wish one's self blessed" (Deu 29:19), with ב of the person from whom the blessing is sought (Isa 65:16; Jer 4:2), or whose blessing is desired (Gen 48:20). But the Niphal נברך has only the passive signification "to be blessed." 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. By the explanation "wish themselves blessed" the point of the promise is broken off; and not only is its connection with the prophecy of Noah respecting Japhet's dwelling in the tents of Shem overlooked, and the parallel between the blessing on all the families of the earth, and the curse pronounced upon the earth after the flood, destroyed, but the actual participation of all the nations of the earth in this blessing is rendered doubtful, and the application of this promise by Peter (Act 3:25) and Paul (Gal 3:8) to all nations, is left without any firm scriptural basis. At the same time, we must not attribute a passive signification on that account to the Hithpael in Gen 22:18 and Gen 24:4. In these passages prominence is given to the subjective attitude of the nations towards the blessing of Abraham-in other words, to the fact that the nations would desire the blessing promised to them in Abraham and his seed.
John Gill Bible Commentary
Now the Lord had said unto Abram,.... In Ur of the Chaldees, before he came and dwelt in Charran, as seems from Act 7:2 and so Aben Ezra interprets it; but Jarchi and others think, that what follows was said to him in Haran, and so the words may be more literally rendered (u), "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is highly probable there were two appearances of God to Abram, and that the same words, or very near the same, were spoken to him at two several times, first in Ur of the Chaldees, and then in Haran: 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. 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 Gen 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, Gen 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, Act 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, Heb 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", Gen 11:31 and, when he and Lot went first from Haran, the same is said of them, Gen 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. 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. (u) "et dixit", Pagninus, Montanus, Cocceius. (w) More Nevochim, par. 3. c. 29. p. 421. (x) "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c.
Matthew Henry Bible Commentary
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 separate him and set him apart for God, and for special services and favours which were further designed. The circumstances of this call we may be somewhat helped to the knowledge of from Stephen's speech, Act 7:2, where we are told, 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 the divine authority of this call. God spoke to him afterwards in divers manners; but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spoke to him. 2. That this call was given him in Mesopotamia, before he dwelt in Charran; therefore we rightly read it, The Lord. had said unto Abram, namely, in Ur of the Chaldees; and, in obedience to this call, as Stephen further relates the story (Act 7:4), he came out of the land of the Chaldeans, and dwelt in Charran, or Haran, about five years, and thence, when his father was dead, by a fresh command, pursuant to the former, God removed him into the land of Canaan. some think that Haran was in Chaldea, and so was still a part of Abram's country, or that Abram, 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. Note: If God loves us, and has mercy in store for us, he will not suffer us to take up our rest any where short of Canaan, but will graciously repeat his calls, till the good work begun be performed, and our souls repose in God only. In the call itself we have a precept and a promise. I. A trying precept: Get thee out of thy country, Gen 12:1. Now, 1. By this precept he was tried whether he loved his native soil and dearest friends, and whether he could willingly leave all, to go along with God. His country had 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 Get thee out, yalak - Vade tibi, Get thee gone, with all speed, escape for thy life, look not behind thee, Gen 19:17. Note, Those that are in a sinful state are concerned to make all possible haste out of it. Get out for thyself (so some read it), that is, for thy own good. Note, Those who leave their sins, and turn to God, will themselves be unspeakable gainers by the change, Pro 9:12. This command which God gave to Abram is much the same with the gospel call by which all the spiritual seed of faithful Abram are brought into covenant with God. For, (1.) Natural affection must give way to divine grace. Our country is dear to us, our kindred dearer, and our father's house dearest of all; and yet they must all be hated (Luk 14:26), that is, we must love them less than Christ, hate them in comparison with him, and, whenever any of these come in competition with him, they must be postponed, and the preference given to the will and honour of the Lord Jesus. (2.) Sin, and all the occasions of it, must be forsaken, and particularly bad company; we must abandon all the idols of iniquity which have been set up in our hearts, and get out of the way of temptation, plucking out even a right eye that leads us to sin (Mat 5:29), willingly parting with that which is dearest to us, when we cannot keep it without hazard of our integrity. Those that resolve to keep the commandments of God must quit the society of evil doers, Psa 119:115; Act 2:40. (3.) The world, and all our enjoyments in it, must be looked upon with a holy indifference and contempt; we must no longer look upon it as our country, or home, but as our inn, and must accordingly sit loose to it and live above it, get out of it in affection. 2. By this precept he was tried whether he could trust God further than he saw him; for he must leave his own country, to go to a land that God would show him. He does not say, "It is a land that I will give thee," but merely, "a land that I will show thee." Nor does he tell him what land it was, nor what kind of land; but he must follow God with an implicit faith, and take God's word for it, in the general, though he had no particular securities given him that he should be no loser by leaving his country, to follow God. Note, Those that will deal with God must deal upon trust; we must quit the things that are seen for things that are not seen, and submit to the sufferings of this present time in hopes of a glory that is yet to be revealed (Rom 8:18); for it doth not yet appear what we shall be (Jo1 3:2), any more than it did to Abram, when God called him to a land he would show him, so teaching him to live in a continual dependence upon his direction, and with his eye ever towards him. II. Here is an encouraging promise, nay, it is a complication of promises, many, and exceedingly great and precious. Note, All God's precepts are attended with promises to the obedient. When he makes himself known also as a rewarder: if we obey the command, God will not fail to perform the promise. Here are six promises: - 1. I will make of thee a great nation. When God took him from his own people, he promised to make him the head of another; he cut him off from being the branch of a wild olive, to make him the root of a good olive. This promise was, (1.) A great relief to Abram's burden; for he had now no child. Note, God knows how to suit his favours to the wants and necessities of his children. He that has a plaster for every sore will provide one for that first which is most painful. (2.) A great trial to Abram's faith; for his wife had been long barren, so that, if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham, and make them a great nation. Note, [1.] God makes nations: by him they are born at once (Isa 66:8), and he speaks to build and plant them, Jer 18:9. And, [2.] If a nation be made great in wealth and power, it is God that makes it great. [3.] God can raise great nations out of dry ground, and can make a little one to be a thousand. 2. I will bless thee, either particularly with the blessing of fruitfulness and increase, as he had blessed Adam and Noah, or, in general, "I will bless thee with all manner of blessings, both of the upper and the nether springs. Leave thy father's house, and I will give thee a father's blessing, better than that of they progenitors." Note, Obedient believers will be sure to inherit the blessing. 3. I will make thy name great. By deserting his country, he lost his name there. "Care not for that," says God, "but trust me, and I will make thee a greater name than ever thou couldst have had there." Having no child, he feared he should have no name; but God will make him a great nation, and so make him a great name. Note, (1.) God is the fountain of honour, and from him promotion comes, Sa1 2:8. (2.) The name of obedient believers shall certainly be celebrated and made great. The best report is that which the elders obtained by faith, Heb 11:2. 4. Thou shalt be a blessing; that is, (1.) "Thy happiness shall be a sample of happiness, so that those who would bless their friends shall only pray that God would make them like Abram;" as Rut 4:11. Note, God's dealings with obedient believers are so kind and gracious that we need not desire for ourselves or our friends to be any better dealt with: to have God for our friend is blessedness enough. (2.) "Thy life shall be a blessing to the places where thou shalt sojourn." Note, Good men are the blessings of their country, and it is their unspeakable honour and happiness to be made so. 5. I will bless those that bless thee and curse him that curseth thee. This made it a kind of a league, offensive and defensive, between God and Abram. Abram heartily espoused God's cause, and here God promises to interest himself in his. (1.) He promises to be a friend to his friends, to take kindnesses shown to him as done to himself, and to recompense them accordingly. God will take care that none be losers, in the long run, by any service done for his people; even a cup of cold water shall be rewarded. (2.) He promises to appear against his enemies. There were those that hated and cursed even Abram himself; but, while their causeless curses could not hurt Abram, God's righteous curse would certainly overtake and ruin them, Num 24:9. This is a good reason why we should bless those that curse us, because it is enough that God will curse them, Psa 38:13-15. 6. In thee shall all the families of the earth be blessed. This was the promise that crowned all the rest; for it points at the Messiah, in whom all the promises are yea and amen. Note, (1.) Jesus Christ is the great blessing of the world, the greatest that ever the world was blessed with. He is a family blessing, by him salvation is brought to the house (Luk 19:9); when we reckon up our family blessings, let us put Christ in the imprimis - the first place, as the blessing of blessings. But how are all the families of the earth blessed in Christ, when so many are strangers to him? Answer, [1.] All that are blessed are blessed in him, Act 4:12 [2.] All that believe, of what family soever they shall be, shall be blessed in him. [3.] Some of all the families of the earth are blessed in him. [4.] There are some blessings which all the families of the earth are blessed with in Christ; for the gospel salvation is a common salvation, Jde 1:3. (2.) It is a great honour to be related to Christ; this made Abram's name great, that the Messiah was to descend from his loins, much more than that he should be the father of many nations. It was Abram's honour to be his father by nature; it will be ours to be his brethren by grace, Mat 12:50.
Tyndale Open Study Notes
12:1-9 Through Abram’s faith and family, God began restoring the blessing. God called Abram from a pagan world to begin a new nation; his promises to Abram later became a covenant (ch 15). • God’s call to Abram later helped convince the Israelites to leave Egypt and go to the land God promised to Abram. It also reminded the Babylonian exiles of their need to return to their own land (e.g., Isa 51). 12:1-3 These verses are structured around two commands to Abram: Leave and be a blessing (see study note on 12:2). Each directive is followed by three promises conditioned upon obedience. 12:1 Abram knew that he should leave, but he did not know where he was going. Obedience required faith.
Genesis 12:1
The Call of Abram
1Then the LORD said to Abram, “Leave your country, your kindred, and your father’s household, and go to the land I will show you.
- Scripture
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Abrahams' Journey
By Jacob Prasch6.0K58:11AbrahamGEN 12:1GEN 13:1GEN 13:18PRO 14:14AMO 4:4MAT 6:33REV 20:15In this sermon, the speaker emphasizes the importance of not wasting one's life and youth by going back to worldly ways. He uses the example of Abraham and the prodigal son to illustrate the consequences of straying from God's will. The speaker also highlights the brevity of life and the certainty of judgment after death. He urges listeners to embrace the true gospel of Jesus Christ and make a decision to follow Him, as He is the only way to escape judgment and receive eternal life.
Easter Passion
By Jim Cymbala5.9K1:04:43Passion Of ChristGEN 12:1GEN 12:3MAT 6:33ACT 17:11GAL 1:81TH 5:212TI 3:16In this sermon, the speaker shares a powerful testimony of a man who was delivered from a life of addiction and despair by the power of Christ. The speaker emphasizes the simplicity of the gospel message and the importance of sharing it with others. He recounts a moment when he felt a strong urging from the Holy Spirit to go and preach the gospel, despite his initial doubts. The speaker also briefly mentions a personal struggle he had with stepping out in faith and how God can provide guidance and help in uncertain situations.
The Indwelling Power of Holy Spirit
By David Wilkerson5.9K59:01GEN 12:1In this sermon, the preacher reflects on the message of God's grace and the power of the Holy Spirit to transform people's hearts. He emphasizes the need for individuals to turn away from their sins and receive a new heart and spirit from God. The preacher also contrasts the temporary joy and praise of worldly pursuits with the everlasting joy and satisfaction found in a relationship with God. He acknowledges his own struggles and desire for absolute victory over sin, and encourages the congregation to seek a new covenant with God that goes beyond their own efforts.
(Hebrews - Part 35): How Abraham Knew He Was Called
By A.W. Tozer5.8K33:40ExpositionalGEN 12:1GEN 28:12PSA 46:10MAT 11:15MAT 22:14JHN 3:16HEB 3:7In this sermon, the preacher discusses the call of God and how it can come to people in various circumstances. He emphasizes that the call of God is for everyone, but not everyone hears it. The preacher gives examples from the Bible, such as Moses and Abraham, who received a clear call from God and were chosen for a specific purpose. He contrasts those who live solely for this world and its concerns with those who have been called by God and have a higher purpose. The sermon encourages listeners to be open to the call of God and to recognize that their true fulfillment lies in following His plan for their lives.
The Consequences of Not Trusting God
By David Wilkerson5.6K54:09ConsequencesGEN 12:1PSA 37:5MAT 6:33ROM 4:20HEB 11:8JAS 1:21PE 1:7In this sermon, the preacher addresses the issue of trust and faith in difficult times. He emphasizes that despite all the teachings and preaching about faith, this generation is one of the most untrusting in history. The preacher uses examples of various crises, such as losing a job or receiving a cancer diagnosis, to illustrate the challenges faced by believers. He highlights the importance of trusting in God's plan even when faced with impossible situations. The sermon encourages listeners to have unwavering faith and to rely on God's guidance and provision.
Unity That Brings Revival
By A.W. Tozer5.4K34:50RevivalGEN 12:1EXO 30:30PSA 133:1PSA 133:3MAT 5:6JHN 4:14ACT 1:12In this sermon, the speaker emphasizes the importance of being absorbed in Christ and His Word. He believes that God cannot bless or bring revival to a church unless its members are fully dedicated to Him. The speaker gives examples of great achievements in history, such as the invention of the electric light and composing musical scores, where individuals had to be fully committed and dedicated to their work. He also highlights the need for unity among believers, focusing on the fundamental truths of Christianity rather than superficial differences. Ultimately, the speaker encourages the audience to have a determination to glorify the Lord alone.
Seven Roots of the Righteous Life for Proper Fruit
By A.W. Tozer4.9K40:44RighteousnessGEN 12:1In this sermon, the preacher emphasizes the importance of Christians understanding their role as soldiers in the army of God. He compares the Christian life to a battlefield, where believers are called to fight against sin, iniquity, and the devil. The preacher highlights the sacrifices and sufferings of early Christians, including the disciples and apostles, who faced persecution and martyrdom for their faith. He also criticizes the tendency of some Christians to seek comfort and avoid the hardships that come with following Christ. The sermon encourages believers to be honest and truthful, rejecting any form of deception or exaggeration.
Country Preacher Who Came to Town
By J. Vernon McGee3.9K47:53Christian LifeGEN 12:1EXO 2:10AMO 5:18AMO 7:13MIC 5:2In this sermon, the preacher discusses the days of Jeroboam and the prosperity that came to the land. The people were living in luxury, lying on beds of ivory and eating the finest meats. They were also indulging in music and excessive drinking. The preacher emphasizes that while God is merciful and forgives sinners, He will still punish sin. The message is relevant for today's society, urging people to turn to God and avoid the destruction that comes from continuing in sin.
Servants of All
By Elisabeth Elliot3.7K44:45ServanthoodGEN 12:1GEN 12:4MAT 25:40MAT 25:44In this sermon, the speaker emphasizes the importance of serving others and getting rid of self-pity. He references Isaiah 58:10, which states that if one pours themselves out for the hungry, the Lord will satisfy their soul. The speaker encourages listeners to become servants of Jesus Christ by putting aside their own agendas and saying yes to their responsibilities, such as their spouse and children. He also highlights the passage in Matthew 25:40, where Jesus teaches that whatever is done for the least of his brothers is done for him. The sermon concludes with the message to see Christ in oneself and in one's spouse.
The Ever Increasing Demands of Faith
By David Wilkerson3.5K44:08GEN 12:1In this sermon, the speaker expresses his frustration with trying to explain and defend God. He emphasizes that God is big enough to take care of himself and that he is tired of apologizing for God. The speaker discusses the concept of faith and how it is tested through trials and suffering. He gives examples from the Bible, such as Abraham and David, to illustrate the ever-increasing demands of faith. The speaker encourages the audience to trust in God and seek to know his voice.
Has Jesus Made You Jewish?
By Art Katz3.3K1:01:57JewishnessGEN 12:1In this sermon, the speaker shares a personal testimony of a profound encounter with a young girl that challenged his preconceived notions. He emphasizes the importance of a radical departure from one's past and culture when coming to Christ. The speaker also highlights the need for the church to have a consciousness of Jesus as a Jew and the significance of an Abrahamic relationship with God. He warns against a superficial connection with God and emphasizes the importance of being rightly engaged with other believers in order to attain spiritual growth and understanding.
(Genesis) Genesis 22:3-10
By J. Vernon McGee2.8K06:17GenesisGEN 12:1GEN 13:8GEN 22:3GEN 22:6GEN 22:8GEN 22:13MAT 6:33In this sermon, the preacher focuses on the story of Abraham and his willingness to sacrifice his son Isaac as a test of his faith. The preacher highlights the four major crises that Abraham faced in his life, including leaving his relatives in Ur of the Calities and dealing with his nephew Lot. The preacher emphasizes the significance of Abraham's obedience to God, even in the face of not fully understanding His commands. The sermon also draws parallels between Abraham's sacrifice and the sacrifice of Jesus on the cross, highlighting the transaction between the father and the son and the exclusion of man during this pivotal moment.
(Genesis) Genesis 12:1-3
By J. Vernon McGee2.8K04:14GEN 12:1In this sermon, the speaker emphasizes that God has made good on two-thirds of the promises He made to Abraham 4,000 years ago. The first promise was to give Abraham a land, which is yet to be fully realized. The second promise was to make Abraham a great nation, which has been fulfilled through the nation of Israel. The third promise was to make Abraham a blessing to all mankind, which has been accomplished through Jesus Christ and the giving of the word of God. The speaker encourages listeners to trust in God's timing and plan, as He is in control and will work things out according to His will.
Faith Unto Enlargement Through Adversity - Part 5
By T. Austin-Sparks2.6K52:53AdversityGEN 12:1JOS 24:2MAT 6:33PHP 1:20HEB 11:8In this sermon, the speaker discusses the importance of responding to God's call and separating oneself from personal interests. The example of Abraham is used to illustrate this point, highlighting how Abraham had to leave his country and sever his personal interests in order to fully follow God. The speaker also emphasizes the significance of patience in our spiritual journey, noting that being kept waiting can reveal our impatience and the need for discipline. The sermon concludes by mentioning the covenant sign of circumcision, which became a central aspect of Abraham's life and a symbol of his faithfulness to God.
K-211 the Tower of Babel
By Art Katz2.6K51:27Tower of BabelGEN 12:1In this sermon, the speaker emphasizes the importance of being prepared for crises and not being dependent on technology. He encourages the audience to simplify their lives and become less reliant on material possessions. The speaker shares personal experiences of facing financial struggles and receiving unexpected financial blessings. He also discusses the need for a deeper understanding of the Bible and encourages the audience to study it more deeply to gain a better understanding of its meaning and significance.
The Consequences of Not Trusting God - Part 1
By David Wilkerson2.6K15:04GEN 12:1PSA 22:4
This sermon focuses on the consequences of not trusting God, emphasizing the importance of living by faith even in difficult times. It delves into the journey of faith of Father Abraham, highlighting the need for total abandonment to God's will and the development of unshakable faith through trials and tests.
(Christian Leadership) Building the Home and the Church
By Zac Poonen2.6K1:16:59GEN 6:9GEN 12:1JOS 1:11SA 7:161SA 8:3JOB 1:1ACT 13:2EPH 3:10In this sermon, the speaker emphasizes that having a cooperative wife is not a requirement to be a prophet of God. He warns against complaining about one's spouse and using them as an excuse for not living for God. The speaker uses the example of John Wesley's difficult marriage to illustrate his point. He also highlights the importance of balancing ministry and family, citing the example of Samuel who neglected his family due to his busy ministry. The speaker encourages believers to embrace the differences in their relationships and not try to change their spouse, as God has made them different for a reason.
(Genesis) - Part 13
By Zac Poonen2.2K1:01:20Obedience to GodDivine CallingGEN 12:1Zac Poonen emphasizes God's call to Abram from idolatry in Ur of the Chaldees, illustrating how familial ties can hinder one's divine calling. He highlights Abram's initial delay in reaching Canaan due to his father's influence and the importance of prioritizing God's will over family expectations. Poonen warns that many believers may miss God's best for their lives by allowing relatives to interfere with their spiritual journey. He draws parallels between Abram's faith and the New Testament's call to be filled with the Holy Spirit, stressing that true blessing comes from God and flows through us to others. Ultimately, Poonen encourages believers to respond to God's call with obedience, even amidst challenges, to fulfill their divine purpose.
Nehemiah Building of the City
By T. Austin-Sparks2.1K27:34NehemiahGEN 12:1In this sermon, the speaker emphasizes that God has a purpose in our time and our lives. He highlights the importance of serving God's purpose and being governed by it. The speaker uses the example of the completion of the wall in the book of Nehemiah to illustrate how God never undertakes something he cannot see through. The purpose of God in their time brought God into evidence and demonstrated his sovereignty. The speaker encourages listeners to trust that God will see his purposes through, despite opposition and discouragement.
The Consequences of Not Trusting God - Part 2
By David Wilkerson2.0K15:04GEN 12:1PSA 37:3PRO 3:5ISA 41:10HEB 11:8
This sermon focuses on Abraham's journey of faith, highlighting the challenges and crises he faced as he learned to fully trust God with his life and future. Despite encountering severe famines and impossible situations, Abraham struggled with doubts and fears, yet God was leading him to a deeper level of faith that required complete surrender and belief in the miraculous power of God. The message emphasizes the importance of trusting God in the midst of hardships and allowing faith to transform the heart, rather than solely seeking deliverance from difficult circumstances.
Imperatives - Sensitivity to the Voice of the Lord
By Devern Fromke2.0K1:02:57Voice Of GodGEN 12:11CH 12:32In this sermon, the speaker discusses the tendency of believers to live as though God does not exist. He compares this behavior to the prodigal son who squandered his inheritance and went his own way. The speaker emphasizes the need for believers to have an alive and vibrant relationship with God, rather than just going through the motions. He also highlights the importance of hearing and understanding the voice of the Lord amidst the many voices in the world. The speaker references biblical figures like David and Abraham who went through suffering and waiting for God's timing in their lives.
Book of Acts Series - Part 38 | What Does God Want You to Leave?
By Jim Cymbala1.8K44:14Book Of ActsGEN 12:1JHN 13:35ACT 22:1In this sermon, the speaker discusses the importance of spreading the gospel and sharing the message of Jesus with others. He emphasizes the commandment to go into all the world and preach the good news. The speaker also highlights the need to be led by the Holy Spirit and to look for open doors and opportunities to share the gospel. He uses the example of the apostle Paul, who used his citizenship to avoid a beating and continue spreading the gospel. The sermon concludes with a call to love one another and to reach out to people we don't know, reflecting God's love for all.
K-543 Defining Apostolic Sending (2 of 2)
By Art Katz1.7K23:05ApostolicGEN 12:1EXO 3:4MAT 16:24MAT 22:14LUK 9:621CO 7:10HEB 3:15In this sermon, the speaker emphasizes the importance of being able to summarize theological concepts in a concise and impactful way. They discuss the significance of God calling a person twice, suggesting that it is a cause for fear and reflection. The speaker also highlights the value of understanding the eternal context of God's dealings and the need for the Church to regain this awareness. They urge listeners to not overlook the everyday aspects of life, as it is in these gritty and challenging moments that God can be found.
(Through the Bible) Genesis 10-12
By Chuck Smith1.7K52:24ExpositionalGEN 11:1GEN 11:31GEN 12:1GEN 12:19In this sermon, the preacher discusses the story of Abraham and his journey of faith. He emphasizes that even though Abraham was not perfect and his faith was not perfect, God still honored him and worked in his life. The preacher also highlights the importance of obedience to God's call, using the example of Abraham's incomplete obedience when he stopped at Heron. However, the preacher encourages the listeners that it is never too late to move on from their own "Herons" and continue to fulfill God's purpose for their lives. The sermon reminds the audience that God's love and calling remain steadfast, even when they make mistakes.
Abraham: The Response
By J. Glyn Owen1.7K45:08AbrahamGEN 12:1In this sermon, the preacher emphasizes the importance of taking God's promises seriously. He uses the example of Abram, who initially got stuck in Haran instead of reaching the promised land. The preacher highlights that many people start their spiritual journey but fail to reach their destination due to distractions and temptations along the way. He mentions biblical figures like David, Jonah, and Peter who faced similar challenges. The preacher emphasizes that it was the vision of the God of glory and a simple command that ultimately motivated Abram to continue his journey.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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. At the conclusion of the preceding chapter, Gen 11:31, we find Terah and all his family leaving Ur of the Chaldees, in order to go to Canaan. This was, no doubt, in consequence of some Divine admonition. While resting at Haran, on their road to Canaan, Terah died, Gen 11:32; and then God repeats his call to Abram, and orders him to proceed to Canaan, Gen 12:1. Dr. Hales, in his Chronology, contends for two calls: "The first," says he, "is omitted in the Old Testament, but is particularly recorded in the New, Act 7:2-4 : The God of glory appeared to our father Abraham while he was (at Ur of the Chaldees) in Mesopotamia, Before He Dwelt In Canaan; and said unto him, Depart from thy land, and from thy kindred, and come into the land (γην, a land) which I will show thee. Hence it is evident that God had called Abram before he came to Haran or Charran." The Second Call is recorded only in this chapter: "The Lord said (not Had said) unto Abram, Depart from thy land, and from thy kindred, and from thy father's house, unto The Land, הארץ HA-arets, (Septuagint, Την γην), which I will show thee." "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. 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. This call Abram obeyed, still not knowing whither he was going, but trusting implicitly to the Divine guidance." Thy kindred - Nahor and the different branches of the family of Terah, Abram and Lot excepted. 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 Gen 25:20; Gen 24:10, Gen 24:15; and that the same land was Haran, see Gen 28:2, Gen 28:10, and there were Abram's kindred and country here spoken of, Gen 24:4. Thy father's house - Terah being now dead, it is very probable that the family were determined to go no farther, but to settle at Charran; and as Abram might have felt inclined to stop with them in this place, hence the ground and necessity of the second call recorded here, and which is introduced in a very remarkable manner; לך לך lech lecha, Go For Thyself. If none of the family will accompany thee, yet go for thyself unto That Land which I will show thee. God does not tell him what land it is, that he may still cause him to walk by faith and not by sight. This seems to be particularly alluded to by Isaiah, Isa 41:2 : Who raised up the righteous man (Abram) from the east, and called him to his foot; that is, to follow implicitly the Divine direction. The apostle assures us that in all this Abram had spiritual views; he looked for a better country, and considered the land of promise only as typical of the heavenly inheritance.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The life of Abraham, from his call to his death, consists of four stages, the commencement of each of which is marked by a divine revelation of sufficient importance to constitute a distinct epoch. The first stage (Gen 12-14) commences with his call and removal to Canaan; the second (Gen 15-16), with the promise of a lineal heir and the conclusion of a covenant; the third (Gen 17-21), with the establishment of the covenant, accompanied by a change in his name, and the appointment of the covenant sign of circumcision; the fourth (Gen 22-25:11), with the temptation of Abraham to attest and perfect his life of faith. All the revelations made to him proceed from Jehovah; and the name Jehovah is employed throughout the whole life of the father of the faithful, Elohim being used only where Jehovah, from its meaning, would be either entirely inapplicable, or at any rate less appropriate. (Note: The hypothesis, that the history is compounded of Jehovistic and Elohistic documents, can only be maintained by those who misunderstand that distinctive meaning of these two names, and arbitrarily set aside the Jehovah in Gen 27:1, on account of an erroneous determination of the relation in which שׁדּי אל stands to יהוה.) Gen 12:1-3 The Call. - The word of Jehovah, by which Abram was called, contained a command and a promise. Abram was to leave all - his country, his kindred (see Gen 43:7), and his father's house - and to follow the Lord into the land which He would show him. Thus he was to trust entirely to the guidance of God, and to follow wherever He might lead him. But as he went in consequence of this divine summons into the land of Canaan (Gen 12:5), we must assume that God gave him at the very first a distinct intimation, if not of the land itself, at least of the direction he was to take. That Canaan was to be his destination, was no doubt made known as a matter of certainty in the revelation which he received after his arrival there (Gen 12:7). - For thus renouncing and denying all natural ties, the Lord gave him the inconceivably great promise, "I will make of thee a great nation; and I will bless thee, and make thy name great; and thou shalt be a blessing." The four members of this promise are not to be divided into two parallel members, in which case the athnach would stand in the wrong place; but are to be regarded as an ascending climax, expressing four elements of the salvation promised to Abram, the last of which is still further expanded in Gen 12:3. By placing the athnach under שׁמך the fourth member is marked as a new and independent feature added to the other three. The four distinct elements are - 1. increase into a numerous people; 2. a blessing, that is to say, material and spiritual prosperity; 3. the exaltation of his name, i.e., the elevation of Abram to honour and glory; 4. his appointment to be the possessor and dispenser of the blessing. Abram was not only to receive blessing, but to be a blessing; not only to be blessed by God, but to become a blessing, or the medium of blessing, to others. The blessing, as the more minute definition of the expression "be a blessing" in Gen 12:3 clearly shows, was henceforth to keep pace as it were with Abram himself, so that (1) the blessing and cursing of men were to depend entirely upon their attitude towards him, and (2) all the families of the earth were to be blessed in him. קלּל, lit., to treat as light or little, to despise, denotes "blasphemous cursing on the part of a man;" ארר "judicial cursing on the part of God." It appears significant, however, "that the plural is used in relation to the blessing, and the singular only in relation to the cursing; grace expects that there will be many to bless, and that only an individual here and there will render not blessing for blessing, but curse for curse." - In Gen 12:3 b, Abram, the one, is made a blessing for all. In the word בּך the primary meaning of ב, in, is not to be given up, though the instrumental sense, through, is not to be excluded. Abram was not merely to become a mediator, but the source of blessing for all. The expression "all the families of the ground" points to the division of the one family into many (Gen 10:5, Gen 10:20, Gen 10:31), and the word האדמה to the curse pronounced upon the ground (Gen 3:17). The blessing of Abraham was once more to unite the divided families, and change the curse, pronounced upon the ground on account of sin, into a blessing for the whole human race. This concluding word comprehends all nations and times, and condenses, as Baumgarten has said, the whole fulness of the divine counsel for the salvation of men into the call of Abram. All further promises, therefore, not only to the patriarchs, but also to Israel, were merely expansions and closer definitions of the salvation held out to the whole human race in the first promise. Even the assurance, which Abram received after his entrance into Canaan (Gen 12:6), was implicitly contained in this first promise; since a great nation could not be conceived of, without a country of its own. This promise was renewed to Abram on several occasions: first after his separation from Lot (Gen 13:14-16), on which occasion, however, the "blessing" was not mentioned, because not required by the connection, and the two elements only, viz., the numerous increase of his seed, and the possession of the land of Canaan, were assured to him and to his seed, and that "for ever;" secondly, in Gen 18:18 somewhat more casually, as a reason for the confidential manner in which Jehovah explained to him the secret of His government; and lastly, at the two principal turning points of his life, where the whole promise was confirmed with the greatest solemnity, viz., in Gen 17 at the commencement of the establishment of the covenant made with him, where "I will make of thee a great nation" was heightened into "I will make nations of thee, and kings shall come out of thee," and his being a blessing was more fully defined as the establishment of a covenant, inasmuch as Jehovah would be God to him and to his posterity (Gen 11:3.), and in Gen 22 after the attestation of his faith and obedience, even to the sacrifice of his only son, where the innumerable increase of his seed and the blessing to pass from him to all nations were guaranteed by an oath. The same promise was afterwards renewed to Isaac, with a distinct allusion to the oath (Gen 26:3-4), and again to Jacob, both on his flight from Canaan for fear of Esau (Gen 28:13-14), and on his return thither (Gen 35:11-12). In the case of these renewals, it is only in Gen 28:14 that the last expression, "all the families of the Adamah," is repeated verbatim, though with the additional clause "and in thy seed;" in the other passages "all the nations of the earth" are mentioned, the family connection being left out of sight, and the national character of the blessing being brought into especial prominence. In two instances also, instead of the Niphal נרכוּ we find the Hithpael התבּרכוּ. This change of conjugation by no means proves that the Niphal is to be taken in its original reflective sense. The Hithpael has no doubt the meaning "to wish one's self blessed" (Deu 29:19), with ב of the person from whom the blessing is sought (Isa 65:16; Jer 4:2), or whose blessing is desired (Gen 48:20). But the Niphal נברך has only the passive signification "to be blessed." 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. By the explanation "wish themselves blessed" the point of the promise is broken off; and not only is its connection with the prophecy of Noah respecting Japhet's dwelling in the tents of Shem overlooked, and the parallel between the blessing on all the families of the earth, and the curse pronounced upon the earth after the flood, destroyed, but the actual participation of all the nations of the earth in this blessing is rendered doubtful, and the application of this promise by Peter (Act 3:25) and Paul (Gal 3:8) to all nations, is left without any firm scriptural basis. At the same time, we must not attribute a passive signification on that account to the Hithpael in Gen 22:18 and Gen 24:4. In these passages prominence is given to the subjective attitude of the nations towards the blessing of Abraham-in other words, to the fact that the nations would desire the blessing promised to them in Abraham and his seed.
John Gill Bible Commentary
Now the Lord had said unto Abram,.... In Ur of the Chaldees, before he came and dwelt in Charran, as seems from Act 7:2 and so Aben Ezra interprets it; but Jarchi and others think, that what follows was said to him in Haran, and so the words may be more literally rendered (u), "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is highly probable there were two appearances of God to Abram, and that the same words, or very near the same, were spoken to him at two several times, first in Ur of the Chaldees, and then in Haran: 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. 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 Gen 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, Gen 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, Act 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, Heb 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", Gen 11:31 and, when he and Lot went first from Haran, the same is said of them, Gen 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. 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. (u) "et dixit", Pagninus, Montanus, Cocceius. (w) More Nevochim, par. 3. c. 29. p. 421. (x) "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c.
Matthew Henry Bible Commentary
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 separate him and set him apart for God, and for special services and favours which were further designed. The circumstances of this call we may be somewhat helped to the knowledge of from Stephen's speech, Act 7:2, where we are told, 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 the divine authority of this call. God spoke to him afterwards in divers manners; but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spoke to him. 2. That this call was given him in Mesopotamia, before he dwelt in Charran; therefore we rightly read it, The Lord. had said unto Abram, namely, in Ur of the Chaldees; and, in obedience to this call, as Stephen further relates the story (Act 7:4), he came out of the land of the Chaldeans, and dwelt in Charran, or Haran, about five years, and thence, when his father was dead, by a fresh command, pursuant to the former, God removed him into the land of Canaan. some think that Haran was in Chaldea, and so was still a part of Abram's country, or that Abram, 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. Note: If God loves us, and has mercy in store for us, he will not suffer us to take up our rest any where short of Canaan, but will graciously repeat his calls, till the good work begun be performed, and our souls repose in God only. In the call itself we have a precept and a promise. I. A trying precept: Get thee out of thy country, Gen 12:1. Now, 1. By this precept he was tried whether he loved his native soil and dearest friends, and whether he could willingly leave all, to go along with God. His country had 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 Get thee out, yalak - Vade tibi, Get thee gone, with all speed, escape for thy life, look not behind thee, Gen 19:17. Note, Those that are in a sinful state are concerned to make all possible haste out of it. Get out for thyself (so some read it), that is, for thy own good. Note, Those who leave their sins, and turn to God, will themselves be unspeakable gainers by the change, Pro 9:12. This command which God gave to Abram is much the same with the gospel call by which all the spiritual seed of faithful Abram are brought into covenant with God. For, (1.) Natural affection must give way to divine grace. Our country is dear to us, our kindred dearer, and our father's house dearest of all; and yet they must all be hated (Luk 14:26), that is, we must love them less than Christ, hate them in comparison with him, and, whenever any of these come in competition with him, they must be postponed, and the preference given to the will and honour of the Lord Jesus. (2.) Sin, and all the occasions of it, must be forsaken, and particularly bad company; we must abandon all the idols of iniquity which have been set up in our hearts, and get out of the way of temptation, plucking out even a right eye that leads us to sin (Mat 5:29), willingly parting with that which is dearest to us, when we cannot keep it without hazard of our integrity. Those that resolve to keep the commandments of God must quit the society of evil doers, Psa 119:115; Act 2:40. (3.) The world, and all our enjoyments in it, must be looked upon with a holy indifference and contempt; we must no longer look upon it as our country, or home, but as our inn, and must accordingly sit loose to it and live above it, get out of it in affection. 2. By this precept he was tried whether he could trust God further than he saw him; for he must leave his own country, to go to a land that God would show him. He does not say, "It is a land that I will give thee," but merely, "a land that I will show thee." Nor does he tell him what land it was, nor what kind of land; but he must follow God with an implicit faith, and take God's word for it, in the general, though he had no particular securities given him that he should be no loser by leaving his country, to follow God. Note, Those that will deal with God must deal upon trust; we must quit the things that are seen for things that are not seen, and submit to the sufferings of this present time in hopes of a glory that is yet to be revealed (Rom 8:18); for it doth not yet appear what we shall be (Jo1 3:2), any more than it did to Abram, when God called him to a land he would show him, so teaching him to live in a continual dependence upon his direction, and with his eye ever towards him. II. Here is an encouraging promise, nay, it is a complication of promises, many, and exceedingly great and precious. Note, All God's precepts are attended with promises to the obedient. When he makes himself known also as a rewarder: if we obey the command, God will not fail to perform the promise. Here are six promises: - 1. I will make of thee a great nation. When God took him from his own people, he promised to make him the head of another; he cut him off from being the branch of a wild olive, to make him the root of a good olive. This promise was, (1.) A great relief to Abram's burden; for he had now no child. Note, God knows how to suit his favours to the wants and necessities of his children. He that has a plaster for every sore will provide one for that first which is most painful. (2.) A great trial to Abram's faith; for his wife had been long barren, so that, if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham, and make them a great nation. Note, [1.] God makes nations: by him they are born at once (Isa 66:8), and he speaks to build and plant them, Jer 18:9. And, [2.] If a nation be made great in wealth and power, it is God that makes it great. [3.] God can raise great nations out of dry ground, and can make a little one to be a thousand. 2. I will bless thee, either particularly with the blessing of fruitfulness and increase, as he had blessed Adam and Noah, or, in general, "I will bless thee with all manner of blessings, both of the upper and the nether springs. Leave thy father's house, and I will give thee a father's blessing, better than that of they progenitors." Note, Obedient believers will be sure to inherit the blessing. 3. I will make thy name great. By deserting his country, he lost his name there. "Care not for that," says God, "but trust me, and I will make thee a greater name than ever thou couldst have had there." Having no child, he feared he should have no name; but God will make him a great nation, and so make him a great name. Note, (1.) God is the fountain of honour, and from him promotion comes, Sa1 2:8. (2.) The name of obedient believers shall certainly be celebrated and made great. The best report is that which the elders obtained by faith, Heb 11:2. 4. Thou shalt be a blessing; that is, (1.) "Thy happiness shall be a sample of happiness, so that those who would bless their friends shall only pray that God would make them like Abram;" as Rut 4:11. Note, God's dealings with obedient believers are so kind and gracious that we need not desire for ourselves or our friends to be any better dealt with: to have God for our friend is blessedness enough. (2.) "Thy life shall be a blessing to the places where thou shalt sojourn." Note, Good men are the blessings of their country, and it is their unspeakable honour and happiness to be made so. 5. I will bless those that bless thee and curse him that curseth thee. This made it a kind of a league, offensive and defensive, between God and Abram. Abram heartily espoused God's cause, and here God promises to interest himself in his. (1.) He promises to be a friend to his friends, to take kindnesses shown to him as done to himself, and to recompense them accordingly. God will take care that none be losers, in the long run, by any service done for his people; even a cup of cold water shall be rewarded. (2.) He promises to appear against his enemies. There were those that hated and cursed even Abram himself; but, while their causeless curses could not hurt Abram, God's righteous curse would certainly overtake and ruin them, Num 24:9. This is a good reason why we should bless those that curse us, because it is enough that God will curse them, Psa 38:13-15. 6. In thee shall all the families of the earth be blessed. This was the promise that crowned all the rest; for it points at the Messiah, in whom all the promises are yea and amen. Note, (1.) Jesus Christ is the great blessing of the world, the greatest that ever the world was blessed with. He is a family blessing, by him salvation is brought to the house (Luk 19:9); when we reckon up our family blessings, let us put Christ in the imprimis - the first place, as the blessing of blessings. But how are all the families of the earth blessed in Christ, when so many are strangers to him? Answer, [1.] All that are blessed are blessed in him, Act 4:12 [2.] All that believe, of what family soever they shall be, shall be blessed in him. [3.] Some of all the families of the earth are blessed in him. [4.] There are some blessings which all the families of the earth are blessed with in Christ; for the gospel salvation is a common salvation, Jde 1:3. (2.) It is a great honour to be related to Christ; this made Abram's name great, that the Messiah was to descend from his loins, much more than that he should be the father of many nations. It was Abram's honour to be his father by nature; it will be ours to be his brethren by grace, Mat 12:50.
Tyndale Open Study Notes
12:1-9 Through Abram’s faith and family, God began restoring the blessing. God called Abram from a pagan world to begin a new nation; his promises to Abram later became a covenant (ch 15). • God’s call to Abram later helped convince the Israelites to leave Egypt and go to the land God promised to Abram. It also reminded the Babylonian exiles of their need to return to their own land (e.g., Isa 51). 12:1-3 These verses are structured around two commands to Abram: Leave and be a blessing (see study note on 12:2). Each directive is followed by three promises conditioned upon obedience. 12:1 Abram knew that he should leave, but he did not know where he was going. Obedience required faith.