Introduction: Genesis Part 2
The first eleven chapters of Genesis have shown us the rebellion of humanity against God. This rebellion began in Eden with Adam and Eve, continued through Cain, was judged in the Flood narrative, and judged again in the Babel narrative. In short, these chapters make the inarguable case of why humanity needs salvation. The remainder of the Bible is the account of how God works that salvation for us. Genesis 12-50 gives us the first four generations of that rescue plan.
The key characters of these chapters are who we would call the Patriarchs: Abraham, Isaac, and Jacob. Joseph, one of Jacob’s sons, becomes the fourth generation of those covered before Genesis closes. As we read the account of their lives we will see great faith and spectacular failure, both of which we should expect in the lives of those God chooses.
The course of these chapters shifts the locational focus away from the land or origins. The sojourners will make their way around a new land we will first know as Canaan. We will learn of ancient locations that will be remembered through subsequent generations as places where God showed up on behalf of the people. Eventually we will see Jacob’s whole family migrate to Egypt, where they will live respectable lives through the lifetime of Joseph.
While the accounts of Genesis 12-50 are noticeably less strange than the preceding chapters, we should still be reminded that we will be reading about a culture that is very different than our own. Some of the familial expectations will be very different than those of 21st century Western culture. We will notice ancient customs that seem quite odd to us, but would have required no explanation to the biblical characters. Ultimately we need to remember that God was not waiting on a culture whose characters and customs were perfect in order to work through them. If that were the case, God would still be waiting. Rather, God selected a people group whose credentials were no better than yours or mine, committing to work through those people—warts and all—the salvation of the world.
Genesis 11:27-32 – The Generations of Terah
Verses 10-26 have given us a genealogy of the “generations of Shem.” It is not a full list of sons, grandsons, etc., but rather a specific line intended to arrive at a specific person. We arrive at verse 27 to find another episode of My Three Sons. As Noah had three sons (Genesis 5:32) through whom the narrative moves forward (chapter 10), we are now introduced to another father of three sons: Terah, through whom God will begin the grand rescue plan (as Dr. Sandra Richter says).
This small section concluding chapter 11 tells us of Terah and his sons: Abram, Nahor, and Haran. We are told that Haran has a son whose name is Lot; he will be a primary character in the coming chapters. We are then told that Haran died “in the presence of his father Terah in the land of his birth” (v. 28). It is noted that Haran is the first person mentioned in scripture to predecease a parent. Jewish traditions also indicate that Terah was an idolater (supported by Joshua 24:2), which would be common in Ur in those days.
Another piece of information we are given is the migration of Terah, along with Abram, Sarai and Lot, from Ur toward the land of Canaan (11:31). It it hypothesized that Haran’s death may have prompted Terah to relocate out of grief. Another hypothesis is of a more numerous migration of people that happened at the time. Ur would have been a place that was culturally rich and economically sound. Leaving might have been seen as a curious decision. Whatever it may have been, the text does not give us a reason for the move. The family makes it as far as the place called Haran, northwest of Ur. The name of the location means “crossroads.” The city was along major routes leading to Nineveh to the east, Ur and Babylon to the south, and Aleppo to the west. It is there that the family settles, and that Terah eventually dies (11:32).
Chapter 12 – Abram and Sarai
Vs. 1-3 (The Promise)
Until this point Abram is still living under the patriarchal authority of his father, Terah. This is evident by the language used by God: “go from…your father’s house” (v. 1). This is the bet ab of Hebrew culture, a common multi-generational mutually-supportive living arrangement for families. God’s calls Abram out of that arrangement. This would be a natural progression as generations pass. What is a little unusual is that breaking from the bet ab would be done by a son whose immediate family and possessions have reached the point of requiring the break. We will see indications that Abram was doing well regarding possessions (v. 5 e.g.). However, at this point, Abram has no children.
God’s promise begins with an assurance that from Abram a great nation will spring forth. This is quite the prophecy for one who has yet to become a father. God continues by assuring Abram that he will be the recipient of God’s goodness in abundance (blessing). Further, God’s goodness will overflow toward others on account of Abram. Ultimately, the blessing of God because of Abram will be global in scope. Such a word from the Lord must have been incomprehensible to Abram. Even so, we will immediately see that Abram took it all by faith, as Abram “went, as the Lord told him” (v. 4).
Vs. 4-9 (The Promise, Part 2)
Abram departs Haran with a sizable party of people and possessions. Named among them are his wife, Sarai, and nephew, Lot. One might wonder why Lot went also rather than staying in Haran. It will be somewhat obvious in coming chapters that Lot also had gained much in possessions. It may be that Abram is serving as the father to Lot in place of Haran (Lot’s father). Abram departs when he is 75 years old, heading southwestward toward the land of Canaan. Having just studied the generations of Noah, we know that Canaan, son of Ham, was cursed by Noah (Genesis 9:25), destined to be the servant of the offspring of Shem and Japheth (Genesis 9:27). We are told that Abram came first to a place called Shechem (v. 6), and then moved on to an area near Bethel and Ai (v. 8). These locations are in the hill country of the central region of Israel/Palestine. In both these places Abram builds an altar and makes sacrifice to the Lord.
In verse 7 God reveals another aspect to the promise to Abram: “To your descendants I will give this land.” This promise will come into focus many times through the OT narrative. Before we get to any of the subsequent references, we can make note here that to give the land does not mean God surrenders ownership. Such an understanding is not present in Jewish thought. The land—with all of creation—remains under God’s ownership. He has the right to establish whomever He wishes in the land.
Verse 8 tells us that Abram “pitched his tent” near Bethel. Hebrews 11:9 says that Abraham lived “as an alien” in this land, “dwelling in tents with Isaac and Jacob.” These statements may help us understand how Abram saw his life after leaving Haran. Having an abundance of possessions and servants, Abram’s life would not be highly nimble, like those of true nomadic nature. What has changed is God’s call upon his life. Abram is willing to forego stability of location in order to be anchored in God’s plan. Such trusting faith assures Abraham of his place as a father of nations and a source of blessing to all people.
Vs. 10-20 (Abram in Egypt)
Famines were not unusual in the land of Israel/Palestine. They would drive people to leave their homelands and find needed food or water. Abram and Sarai go to Egypt in order to sustain their lives. It is plausible that Abram had a general knowledge of Egypt by travelers who had come there. His perception of Egypt, whether accurate or skewed, may have been the motivation for his odd strategy regarding Sarai.
In verses 11-13 we hear about Abram’s plan to deceive the Egyptians (Pharaoh specifically) by saying that Sarai was Abram’s sister. All we know on the surface of the story is that Abram suspected the Egyptians would be interested in taking Sarai as a wife for the Pharaoh, a suspicion that turned out to be accurate. To that end, Abram feared that his life would be at stake. What we will learn in coming weeks is that Abram will use this strategy a second time (Genesis 20). We will also learn that the claim of Sarai being Abram’s sister is true, in that she was a daughter of Abram’s father, but not his mother (Genesis 20:12).
It is possible that Abram had prior knowledge of the Egyptians’ practice of taking women to add to Pharaoh’s group of wives. Further, it is possible that other people groups in that region were practicing the same thing (as in Genesis 20). Regardless, the strategy in one way worked out well for Abram. He was given animals and servants in exchange for Sarai, gifts that he ended up keeping. The arrangement, however, did not work out well for Pharaoh. The Lord struck Pharaoh and his house with plagues because of Sarai (v. 17), prompting him to quickly return Sarai to Abram.
What are we to make of this brief account? We can take it as one of several instances where God demonstrates His protection and blessing upon His chosen people. In the same way, we can see that those who come against Abram and Sarai—even inadvertently—can suffer serious consequences. As odd as the circumstances may be, Abram and Sarai come away as those who were blessed.
There is another lens through which we should see this narrative, the lens of Abram’s failure to trust God. We can allow that Abram’s course of action might have been less odd or offensive to those in their own culture than to us today. Still, Abram’s decision does not commend him to us as a pillar of faith. As with nearly every other person used by God, we find times of failure. Poor choices are made. Trust in the Lord ebbs at times. Their humanness should be for us an encouragement. They weren’t perfect. Sometimes, their actions strike us as downright embarrassing. Yet God still uses them to carry out the grand plan of creation’s redemption.
Looking forward, this brief account foreshadows another time when Abraham’s descendants will be in Egypt, a time when God will again bring plagues upon Pharaoh because of them. Also, this account tell us how Abram and Sarai happened to have an Egyptian servant whose name was Hagar (Genesis 16:1).
The Winding Path 