01.07. Abraham
ABRAHAM Memory Verses:Genesis 12:1-2;Genesis 22:15-18.
LEADING UP TO THE LESSON
After the flood the descendants of Noah multiplied greatly. It seems that each of the sons of Noah—Shem, Ham, and Japheth—became the progenitor of a distinct race of people. One of Ham’s descendants, Nim-rod, established the first government that is called a kingdom (Genesis 10:10). He is called a great hunter, but all authorities declare his hunting was for men— he was a warrior, a persecutor of man. For a long time it seems the people remained in close proximity with each other, and were of one language. To perpetuate this unity, to prevent their being scattered, some one conceived the idea of building a great tower that would be a center of attraction and perhaps a temple of worship. But this was not God’s plan or purpose; hence, he confused their tongues so that they could not work or associate together. This tower was called Babel—confusion, or confounding. This marks the beginning of the different languages.
It is easy to determine the approximate date of the confusion of tongues. Arphaxad was born two years after the flood, and was thirty-five years old at the birth of his son Shelah; Shelah was thirty-five years old at the birth of Eber; and Eber thirty-four at the birth of Peleg (Genesis 11:10-16). Adding these figures we learn that Peleg was born one hundred and one years after the flood. Peleg means "division," and he was given that name, "for in his days the earth was divided" (Genesis 10:25). That he was given a name which means division indicates that this division must have come not far from the time of his birth.
ABRAHAM’S NAME AND EARLY ENVIRONS
Abraham was the son of Terah, one of the descendants of Shem. He was first called Abram, "Exalted Father"; later God changed his name of Abraham, "Father of Multitude." These names of Abraham had a significance. This is always true when Jehovah selects names. Search and see.
It is said that long before Abraham left his home, Ur of the Chaldees, it was a "great city, the political and religious center of the greatest empire of the Orient." Recent excavations have revealed much about that city. "Its inscriptions speak of at least five temples, of which the ruins remain." Ur was not the capital, but was the holy city of the nation. The land of the Chaldees was wholly given to polytheism. They had some twelve or fifteen gods of nearly equal dignity and authority, and a great number of lesser gods. Marcus Dod says, "The remains make disclosures regarding the worship of the gods, which must shock even those who are familiar with the immoralities frequently fostered by heathen religion." We learn from Joshua 24:2 that Terah, Abraham’s father, worshiped idols. It would be impossible, in such surroundings to develop a race of true worshipers. God called Abraham out from such unholy surroundings and corrupt influences. THE CALL AND PROMISE
"Now Jehovah said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee" (Genesis 12:1). This call was made while Abram was in Ur. Stephen says (Acts 7:2-3), "The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, and said unto him, Get thee out of thy land, and from thy kindred, and come into the land which I will show thee." But Abraham did not obey this injunction fully, for his father, Terah, and Lot, his nephew, went with him as far as Haran. Here it seems that God detained them till the death of Terah. At least Abraham did not leave this place till after the death of Terah. Stephen says, "From thence, when his father was dead, God removed him into this land wherein ye now dwell" (Acts 7:4). On the conditions specified, God promised, "I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing: and I will bless them that bless thee, and him that curseth thee will I cure: and in thee shall all the families of the earth be blessed" (Genesis 12:1-3). The first part of these promises was fulfilled in the history of Abraham and his fleshly descendants and God’s dealings with them; and the last was fulfilled in the coming of Christ to bless the world. THE LAND OF PROMISE To Abraham and his seed God promised the land of Canaan (Genesis 12:7; Genesis 12:1215). Later God made a covenant with Abraham in which this land was covenanted to his seed. Abraham was in the land of Canaan for a time and had a small portion of land there, yet Stephen says: "And he gave him none inheritance in it, no, not so much as to set his foot on it" (Acts 7:5). It should be remembered that the portion of the land of Canaan which Abraham possessed was his by purchase (Genesis 23:1-20), and not by inheritance.
It was not to Abraham personally, but to him as the representative of the nation that God promised the land (Genesis 15:18). This land promise to Abraham did not embrace the entire earth (Genesis 13:14; Genesis 15:18; Genesis 17:8; Deuteronomy 1:7-8). "The land was to be an everlasting possession, on the condition of faithfulness (Deuteronomy 30:17-18; Joshua 23:16; 1 Kings 9:6-7; 2 Kings 21:8."—W. P. Skaggs. This land promise was fulfilled when the Jews were given possession of the land under the leadership of Joshua (Joshua 21:43; Joshua 21:45; Joshua 23:11-16; Joshua 24:13; Nehemiah 9:7-8). They were driven out of the land when they rebelled against Jehovah, and their hope must now be in Christ.
INTERMARRIAGES FORBIDDEN
Jehovah has always legislated against intermarriages between his people and those not in covenant relation with him. Even Abraham strictly forbade that his servant should take a wife for Isaac from among the Canaanites (Genesis 24:1-8). Neither was the servant allowed to take Isaac back to Mesopotamia in search of a wife. To marry into the families of the Canaanites amongst whom they lived would bring Isaac into such close touch with them socially that he would likely be corrupted, and his wife would be under the influences of her people and former customs and worship, where it would be well-nigh impossible to reform her. Had Isaac returned to his idolatrous kindred in Mesopotamia the same difficulties would have been met. This Abraham knew, and for that reason he sent his servant for a wife for Isaac, to bring her away from her social and religious influences, which were corrupting, that in new surroundings and under true religious influences, she might be a true and helpful companion. Later when Esau married into the families of Canaan, Rebekah, Isaac’s wife, said, and "I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these, of the daughters of the land, what good shall my life do me?" (Genesis 27:46). Immediately "Isaac called Jacob and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan" (Genesis 28:1). On this point Jehovah was very particular and emphatic in his laws to the Israelites. "Neither shalt thou make marriage with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou not take unto thy son. For he will turn away thy son from following me, that they may serve other gods" (Deuteronomy 7:3-4). Joshua earnestly warned his people against such marriages, telling them that such companions "shall be a snare and a trap unto you, and a scourge in your sides, and a thorn in your eyes, until ye perish from off the good land which Jehovah your God hath given you" (Joshua 23:13). In Ezra’s day the princes informed him that "the people of Israel and the priests and the Levites" had not separated themselves from the idolatrous people and were doing according to their abominations, and added, "For they have taken of their daughters for themselves and for their sons, so that the holy seed have mingled themselves with the people of the land: yea, the hand of the princes and the rulers have been chief of this trespass" (Ezra 9:2). Ezra then made earnest prayer and confession. The people were greatly stirred, and made oath that they would put away their strange wives (Read Ezra 9:1-15 and Ezra 10:1-44). In the days of Nehemiah the same corrupting practices existed (Nehemiah 13:23). With such Nehemiah made no compromise, but "contended with them, and smote certain of them, and plucked off their hair, and made them swear by God." He also chased one of the priests from his office. From Nehemiah we learn the cause of Solomon’s fall: "Nevertheless even him did foreign women cause to sin." Is There a New Testament Law? It may be argued that we are not under the law. True: but are not evil influences as hurtful now as then? Is not the marriage tie as close now as then? And are we not as liable to be led astray by an unbelieving companion now as they were? The marriage law to the Jew was not arbitrary—there were reasons for it. The same reasons are as urgent now as then. A disregard for these principles has been the source of much evil amongst Christians. How many people have you known to grow cold and careless through the blighting influence of an unbelieving companion? How many such marriages have been a cross to the believer all his days? The Christian needs help; most of all does he need the sympathetic help and encouragement of his companion; but the influence of the unbelieving companion is the other way. The Christian cannot bring his children up in the nurture and admonition of the Lord, as he is commanded to do, without the pious assistance of his companion (Ephesians 6:1). Is the New Testament silent on this question? Paul says, "Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?" (1 Corinthians 9:5). It is implied in this that Christians have the right to marry only believers.
Paul says of the widow, "She is free to marry to whom she will only in the Lord" (1 Corinthians 7:39). This does not signify that the restriction "only in the Lord" is a regulation meant solely for the widows. The general statement that "she is free to marry whom she will" might lead her to think that she was at liberty to marry without being restricted, and Paul adds "only in the Lord" to show her that the restriction "only in the Lord" was also binding in her case.
Paul’s injunction in 1 Corinthians 7:12-15 that a believer should not forsake an unbelieving companion is thought by some to justify mixed marriages; but the reverse is true, else why should the believer think that he should leave the unbeliever? Two unbelievers marry, and later one becomes a Christian. The thought would naturally come to the Christian under such circumstances, "if it is wrong for the Christian to marry an unbeliever, is it right to live with an unbeliever?" With any other view, how could such a question arise?
"Be ye not unequally yoked with unbelievers" (2 Corinthians 6:14). This does not refer directly to the marriage relation; but it does prohibit our joining with unbelievers in such a way as to make common cause with them. Marriage is a joining together in the closest possible way, and there is no other relationship where the contracting parties have so much in common. How, then, can a believer make common cause with an unbeliever in a relationship where the two become one, without violating the spirit, if not the letter, of Paul’s solemn injunction?
ABRAHAM BUILDS ALTARS That Abraham was intensely religious and a devout worshiper of the one true God, is seen in his building altars to God that he might offer sacrifices thereon,. After he reached Canaan he erected altars wherever he went, excepting his short sojourn in foreign lands. Soon after his arrival in Canaan he built an altar at Shechem. Then one near Bethel (Genesis 12:6-8). After his sojourn in Egypt he returned to his altar near Bethel and worshiped God (Genesis 13:3-4). After his separation from Lot he moved to Hebron, where he built an altar (Gen. 13:19). His supreme test came when he must build an altar on which to sacrifice his own son (Genesis 22:18). HIS PROSPERITY AND LIBERALITY
"Abraham was very rich in cattle, in silver, and in gold" (Genesis 13:2). In, his declining days Abraham sent his chief servant back to Ur of the Chaldees for a wife for Isaac. In his speech to the family of Bethel the servant said, "Jehovah hath blessed my master greatly; and he is become great; and he hath given him flocks and herds, and silver and gold, and men servants and maid servants, and camels and asses" (Genesis 24:35). When trouble arose between the herdsmen of Lot and the herdsmen of Abraham, Abraham gave Lot the choice of the land (Genesis 13:5-9). This is an example of rare generosity and liberality. Later, after Lot had been captured and carried away, Abraham made pursuit, rescued Lot, and returned with great booty. He gave a tenth to Melchizedek; and the remainder of his portion he gave to the king of Sodom (Genesis 14:1-24). His generosity and liberality are also seen in his rescue of Lot. He was under no obligation to do so, since Lot had selfishly selected the best of the land. Abraham rescued him at considerable personal risk, and at a great sacrifice to himself. It was magnanimous in him to do so.
SOME DATES IN THE LIFE OF ABRAHAM
Abraham was born 352 years after the flood, and was seventy-five years old when he came into Canaan (Genesis 12:4-5); eighty-six when Ishmael was born (Genesis 17:24-25); one hundred when Isaac was born (Genesis 21:15); one hundred and thirty-seven when Sarah died (Genesis 17:17; Genesis 23:1); (Abraham was ten years older than Sarah); and one hundred and seventy-five at the time of his death (Genesis 25:1-34).
ABRAHAM’S WEAKNESSES
We sometimes seem to forget that these Bible heroes were human, possessing weaknesses and liable to err as other human beings. We surround them with a halo of glory, and unconsciously attribute to them divine perfection. We place them on an eminence beyond human reach, and thus make them practically worthless as examples of struggling human beings. Abraham was human, and though he excelled in faith and strength of character, he sometimes faltered and failed. When he was called to leave his father’s house and kindred he failed to comply fully, for his father and Lot accompanied him. He was detained in Haran till his father died, and Lot, who accompanied him for a time, was a source of trouble.
Because of a famine in Canaan he went down into Egypt to sojourn, and because Sarah was fair he was afraid the Egyptians would kill him, that they might take his wife. Hence, he required that Sarah tell them that she was his sister. He was thus guilty of falsehood. His fear was unwarranted. When Pharaoh learned that she was his wife, he sent Abraham away under the protection of a guard. This must have been a most humiliating experience for Abraham (Genesis 12:10-20). For the same reason he committed the same offense when he went to sojourn in Gerar (Genesis 20:1-8). Here Abimelech reproved him so severely that he felt he must make some defense more than he made to Pharaoh. He sought to justify himself on, the ground of fear, but argued also that he had told the truth, "and," said he, "moreover she is indeed my sister, the daughter of my father but not the daughter of my mother." But he had withheld from Abimelech the fact that she was his wife, and thus deceived him.
After Abraham had been in the land of Canaan for some time, God renewed to him the promise that he would give him the land. Possibly Abraham expected to possess the land in a way God did not intend. Abraham’s faith for the moment weakened; and he said, "0 Lord Jehovah, whereby shall I know that I shall inherit it?" Jehovah showed his displeasure at this distrust. He commanded Abraham to prepare sacrifices, which he did; but no fire came from the Lord to consume them. While Abraham watched over his offering birds of prey came down on the carcasses, and Abraham drove them away. While waiting a deep sleep came over Abraham, and a horror of great darkness. Then God revealed to him the future bondage of his posterity (Genesis 15:7-21). This must have been a bitter experience for Abraham. HIS FAITH
Weakness was not the leading trait of Abraham’s character. His confidence and trust, his faith in God, shine out in such brilliance all through his life as to practically obscure the few manifestations of weakness. Though his surroundings were unfavorable, his life is the manifestation of great faith in Jehovah, and he is called "the friend of God," "the father of the faithful," and all believers are called the "children of Abraham." "By faith Abraham, when he was called, obeyed to go out into a place which he was to receive for an inheritance; and he went out not knowing whither he went" (Hebrews 11:8). At the call of Jehovah he promptly left the great opulent city of Ur to risk his life and fortune in a strange land, he knew not where. At the very outset his faith stood a test which yours might not, though you may have been a Christian for years. "By faith he became a sojourner in the land of promise as in a land not his own"; and though no clear revelation had been made as to the future life, his faith enabled him to look "for a city which hath the foundations, whose builder and maker is God" (Hebrews 11:9-10). The Severest Test. The great trial of his faith came when God commanded him to offer up his son Isaac (Genesis 22:1-9). The record says that God did tempt, or prove Abraham. Perhaps his faith might not have stood this test in his earlier life; but if there was a faltering step when God commanded him to offer Isaac, if for a moment he wavered, we have no intimation of it in the record. Does not such faith put us to shame? 0 ye who are called upon to go but a short distance to engage in delightful worship, think of Abraham who made a three days’ journey to engage in the saddest worship man was ever called on to perform ; and ye who are called on to give a small portion of your means which you selfishly withhold, think of him who at God’s command was willing to give up his only son.
Justification of Abraham. After Abraham had been in the land of Canaan for some years, God "brought him forth abroad, and said, Look now towards heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah; and he reckoned it to him for righteousness" (Genesis 15:6).
"But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect; and the Scripture was fulfilled which said, And Abraham believed God, and it was reckoned unto him for righteousness and he was called the friend of God. Ye see that by works a man is justified; and not only by faith" (James 2:20-24).
It has been argued that Genesis 15:6 refers to the justification of Abraham as an alien sinner and that James 2:20-24 refers to his justification as a servant of God. But the facts show that he had been a believer in God and servant of God for a considerable period of time prior to Genesis 15:6. God had appeared to him in Ur of the Chaldees and told him to leave his country and kindred and go unto a land which God would show him, promising to bless him and all the families of the earth through him (Genesis 12:1-3; Acts 7:1-3). He obeyed God (Genesis 12:4; Acts 7:4). "By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out not knowing whither he went" (Hebrews 11:8). Also, previous to Genesis 15:6 Abraham had builded altars and worshiped God (Genesis 12:7-8; Genesis 13:8); and Melchizedek, God’s high priest, had said, "Blessed be Abraham of God most high" (Genesis 14:18), and Jehovah had said, "Fear not, Abram: I am thy shield, and thy exceeding great reward" (Genesis 15:1). Hence Genesis 15:6 does not refer to the justification of Abraham as an alien sinner.
It has also been urged that he was justified in the sight of God when he believed God’s promise of a son (Genesis 15:5-6), and justified in the sight of men when he offered Isaac. But such argument implies that if Abraham had refused to offer Isaac he would still have been justified in the sight of God, but condemned by men. God would have been pleased, but man displeased! Can any sane man entertain such a thought? Besides, it is abhorrent to the finer feelings of any one who is acquainted with the attributes of Jehovah to think that he would stage such a tragedy simply that Abraham might be applauded or justified by the heathen-world. Not believing in Jehovah, they would have been more likely to condemn such a course as the act of a crazy fanatic than to justify him. The whole of God’s dealings with men and all his teachings to man condemn the idea of staging any spectacular performance to be seen of man. But the theory breaks down completely when one remembers that no man saw, and no man knew of the circumstances when Abraham offered up Isaac. Not even the servants who accompanied Abraham on that solemn journey knew of his intention, nor were they permitted to witness the scene. As he neared the place, Abraham said to them, "Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come again to you" (Genesis 22:5). Not even Isaac knew that he was to be the victim as he and his father trudged up that mountain. God alone was witness to that act, the supreme test of Abraham’s faith; and when the act was all but completed God stayed Abraham’s hand and said, "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me" (Genesis 22:12). Then the statement that Abraham believed God was fulfilled to the limit. His faith had sometimes wavered before, sometimes he did not believe God. Immediately after Genesis 15:6, when God promised him the land of Canaan, his faith staggered and wavered, and he said, "0 Lord Jehovah, whereby shall I know that I shall inherit it?" (Genesis 15:8). But his faith grew till the final test came in the offering of Isaac. Nothing now was too hard for him to believe, no test too severe. His faith, his confidence, in God, rose to the most sublime height and stood the severest test. In God’s sight his faith was fully approved, perfected by his works; and the statement that Abraham believed God was shown to be true beyond any possibility of doubt, and was fulfilled to the utmost limit.
* * * TOPICS FOR INVESTIGATION AND DISCUSSION
Significance of names God gave to man and things.
God impartially tells the good and bad about men.
The "Golden Rule" in Abraham’s Life.
Abraham’s life a blessing to the world.
How we walk in the steps of Abraham (Romans 4:12).
How Abraham was, and was not, justified by works.
QUESTIONS
Repeat the memory verses.
Tell something about Shem, Ham and Japheth.
Give a brief history of Nimrod.
Why was Nimrod called a great hunter?
What of the unity and language of the people?
Tell what you know of the tower of Babel.
What does Babel mean?
What gave rise to the name?
What gave rise to the different languages?
About how long was this after the flood?
Who was Abraham’s father? Who was his grandfather?
What does the name Abram mean?
What does the name Abraham mean?
What can you say of the significance of God-given names?
Give some illustrations.
From what country was Abraham? What city?
Tell us something about that city.
Tell something about the religion of Terah.
Why was Abraham called out of his home county?
To what place did he first go?
Wherein did he fail to comply fully with God’s call?
How many promises were made to Abraham, and what were they?
What land did God promise Abraham?
Give the location and boundaries.
Did Abraham personally inherit this land?
Has this promise been fulfilled to Abraham’s seed?
How was the second promise to Abraham fulfilled?
What charge did Abraham give regarding a wife for Isaac?
Why was it better to get a wife from Mesopotamia?
Whom did Esau first marry?
Of what did Rebekah complain, and why?
What charge was given Jacob?
Give the law of God to Israel relative to intermarriages.
What did Joshua say regarding the results of such marriages?
Did they observe this law in Ezra’s day?
How were violations treated?
How did Nehemiah deal with violators?
What effect did foreign wives have on Solomon?
Are such marriages dangerous now?
Give reason for your answer.
Whom does Paul indicate he had a right to marry?
Whom might a Christian widow marry?
Was this restriction for widows only?
What bearing does 1 Corinthians 7:12-15 have an this question?
What bearing does 2 Corinthians 6:14 have on this question?
What does Abraham’s building altars signify?
Give names of places where he built altars.
Give the nature of his sacrifices.
What can you say of Abraham’s prosperity?
Is it sinful to be prosperous? To be rich?
What are the proper uses of wealth?
Tell us something about Lot.
Tell of Abraham’s liberality toward Lot.
How did he dispose of the booty secured in the rescue of Lot?
Wherein was selfishness manifested by Lot?
Name the period in which Abraham lived, and the leading dates in his life.
Give some instances of Abraham’s weaknesses.
What are the leading traits of Abraham’s life?
What names did he gain for himself?
Give some instances illustrating His great faith.
Show that Abraham had faith before the record of Genesis 15:6.
Did his faith alone justify in God’s sight?
Did his works—offering Isaac—justify him in the sight of men?
Where were the servants of Abraham when he offered Isaac?
What man or men saw Abraham offer Isaac as a sacrifice?