Genesis 12
PATtwo names; one, perhaps, before they came out of Chaldea, and another afler. * JtX ANY ancient authors speiric of Abram, as Josephus observes, and out of him Eusebius, who names others also, (lib. ix. Frcepar. Evang. cap. 16, 17, &c.) All that I shall note is, that one great design of Moses being to lead the Jews to understand the genealogy of this noble ancestor of theirs, he hastens to it; relating other matters briefly, but spending many pages about him..For he comprises, for instance, the history of the world from the creation to the flood, containing one thousand six hundred and fifty-six years, in the compass of six chapters; but bestows on the history of Abram nineteen chapters, though it contain no longer space of time than a hundred and seventyfive years. monides observes, that all mankind admire Abram, even they that are not of his seed. And thou shall be a blessing.] Others shall.be the better for thee; as Lot was, and the king of Sodora, &e. Or, as the Hebrews understand it, thou shalt be so prosperous, that when men would wish well to others, they shall use thy name, and say, " The Lord bless thee as he did Abram." Which is another way of explaining these words: against which I sec no objection but this, that their prince is called an Hivitc, (xxxiv. 2.) To which there is an answer, (vcr. 30.) which shews the people were partly Canaanitcs.
Genesis 12:1
Now the Lord had said unto Abram. While he lived in Ur of the Chaldees; from whence it is certain he called him while his father was alive, (xi. 31.) We are not told how he spake to him; for here is no mention, as Maimonides observes, (par. ii. cap. 41.) of his speaking in a dream, or a vision, or by the hand of an angel; but only simply and absolutely that “the Lord said to him.” By a voice, when he was awake, I suppose, from the Schecliinab, or Divine Majesty; for St. Stephen saith expressly, " the God of glory appeared to him, before he dwelt in Charran," (Acts vii. 2.) Get thee out of thy own country, &c] Which began a good while ago to be infected with idolatry, (see xi. 18. 22.) some of Shem’s posterity forgetting the Creator of all, and* worshipping the sun as the great God, and the stars as lesser gods. So Maimonides, in his More Nevoch. (par. iii. cap. 29.) where he saith the Zabii relate in one of their books (which he there names), that Abram contradicting their worship, the king of the country imprisoned him, andafterward banished him into the utmost parte of the east, and confiscated all his estate. A tale invented to take away from him the honour of his voluntary leaving his country, and. to discredit this sacred history, which tells us he directed his course quite another way, towards the west. Abarbinel, and others, will not* have this call of God to Abram to have been when he was in Ur, but after they came to Haran; to which he fancies Terah came, because of some misfortunes he had in Ur. But this is invented to contradict St. Stephen, (Acts vii. 2.) with whom Aben Ezra agrees, who expounds these words of his calling out of Ur. For it is hard to find any other reason why. he designed to go to Canaan, (xi. 31.) the place whither he went after Terah was dead. Into a land that I ivill shew thee.] He had the Divine direction, it seems, all along, to conduct him in his journey. But it argued, as the apostle observes, a greatfaith in Gad, \ that he would follow him, not knowing the country to which he would lead him.
Genesis 12:2
And I will make of thee a great nation. First,. by multiplying his posterity, and then by making them a select, peculiar people; whom he distinguished, by his favours, from all other nations. So it follows: I will bless thee.] Bestow many benefits both temporal and spiritual upon them. And make thy name great.] Make him famous through-.. out the world; as he is to this day, not only among the Jews, but among Christians and Mahometans. So Mai-
Genesis 12:3
Iivill bless them that bless thee, &c. The highest token of a particular friendship which he here contracts with Abram (who is called the friend of God) in promising to espouse his interest so far, as to have the same friends and enemies that he had. Which is the form wherein kings and princes make the strictest leagues one with another. And curse them that curse thee.] Maimonides will have it (in the place beforenamed), that the Zabaeans loaded Abram with all manner of curses and reproaches (when he was sent out of their country), which he bearing patiently, God turned upon themselves. And in thee shall all the families of the earth be blessed.] Which was most eminently fulfilled in Christ. And here it must be. remarked that this promise, of blessing all the world in Abram, was made to him before he received circumcision, while he was in Ur of the Chaldees, and before he had any issue, (for Sarai was barren and had no child, xi.30.) And therefore before any preference of Isaac to Ishmael; or any distinction made between his posterity and the rest of mankind: in token that they were all concerned in this promise; w r hether descended from Abram, or not In short, this promise only limits the birth of the Messiah to the seed of Abram; but declares that his benefits should be common to all other nations. •
Genesis 12:4
So Abram departed, &c. Having stayed some time in Haran, where his father fell sick and died, he prosecuted his journey from thence to Canaan, after his father was dead. So St. Stephen tells us expressly, (Acts vii. 4.) " From thence (e. e. from Charran), when his father was dead, he removed him into this land/* &c. It was a wonderful effect of Abram’s faith (1 observed before) to move him to leave his own native country and go to Haran: but it was still a greater, after he had travelled a long way from Ur hither, to go three hundred miles more from hence to Canaan; a country of which he had no knowledge, nor had sent any body before him to discover it: taking his journey through the dangerous and barren deserts of Palmyrena; and having nothing to support him, but only the promise of God: which made him climb over the high mountains, either of Libanus, Hermon, orGilead; for in that part of the country he entered, as Sir W. Raleigh hath observed.* See ver. 5. And Lot went with him.] He might conclude, perhaps, that Abram, being called in a special manner out of Chaldea, was thereby distinguished from the rest of Shem’s posterity; and that he joining with him in obeying the same call, might claim the privilege of fulfilling the promise of the Messiah, no less than Abram. And Abram was seventy and five years old when he departed out of Haran.] See xi. ult.
Genesis 12:5
And all the souls they had gotten (Hebrew, had made) in Haran. i. e. All the slaves born in their house, or bought with their money. The Chaldee paraphrast interprets this of the proselytes they had won to God: for such only would Abram carry with him. And some of the Hebrew, doctors are so nice, as to say, that Abram instructed the men, and Sarai the women, in the true, religion: concerning which he wrote a book (if we may believe Maimonides, De Idolol. cap. 1.) and left it to his son Isaac. We read also in Pirke Eliezer, cap. 25. that tie took a house, which fronted Charran, where, according to the ancient piety, he kept great hospitality: and inviting those that went in or came out of the town to refresh themselves if they pleased, set meat and drink before them; saying, " There is but one God in the world." And into the land of Canaan they came.] We are told before, (xi. 31.)thatTerah went forth to go to this country, but could not reach it, as Abrain did: who entered into it, at the north part of it, as appears from the following part of the story; where we read he went to Sichem, &c. and ver. 9. went on " still towards the south."
Genesis 12:6
Sichem unto the plain of Moreh. Or, as Mr. Mede, following the LXX. will have it, the oak of Moreh: understanding by oak, not only one single oak, but a holt, or grove of oaks. See xiii. 18. Where I suppose he intended to have fixed his dwelling; had not the temper of the people, who inhabited that country, made it inconvenient. And the Canaanite.was then in the land.] It was very pertinent to Moses’s design, speaking of Abram’s passage through this country, to tell who was at that timepossessed of it. But it is dubious whether he meant by the Canaanite a particular people descended from Canaan, as he doth xv. 21. or, in general, all the nations which the Israelites afterwards destroyed. It seems to me the first of these is meant, and that by land he means only that part of the. country where Sichem lay, which was then possessed by this particular people: for, in the next place, that Abram wentto,itissaid, " The Canaanite and the Perizzite dwelled then in the land," (xiv. 7.) i.e. in that part of the country: where we do not read what entertainment Abram met withal; but I take it as an argument of Abram’s great* faith, that he would adventure among such a rough and, fierce people, who had no kindness for the posterity of Shem upon an old score; and, if the ancient tradition in Epiphanius be true, upon a fresh account: for he saith, (Hasres. lxvi. n. 84.) that this country called Canaan did really belong to the children of Shem, by virtue of the division made among the sons of Noah: but the children of Canaan had dispossessed them. So that these words, " the Canaanite was then in the land," signifies, they.had already invaded this country, before Abram came thi-, ther. To whom God promising to give it, he only restored the posterity of. Shem (from whom Abram descended), unto that which the children of Ham had wrongfully seized. •:., By all which it is easy to see how frivolous their reasons are, who, from this place, conclude Moses did not write this book: because these words seem to signify the.writer of them lived after tbe Canaanites were thrown out of this land: which was after Moses’s death. If these men had not a greater inclination to cavil, than to find out the truth*, they would rather have said the meaning is, The Canaanite was possessed of this part of tho country in Abram’s time, though thrown out of it by Jacob’s sons, (Gen. xxxiv.) before the tinies of Moses.
Genesis 12:7
And the Lord appeared unto Abram. As he had done before, (ver. L) but now, it is likely, in a more glorious manner; to establish him in faith and obedience. And said unto him, &c] There was a voice came from the Schcchinah, or Divine glory, which now appeared to him; and told him this was the country he intended to bestow upon his posterity. It is very remarkable, that he no sooner entered Canaan, but God renewed his promise to him, made before he came out of his own country. And it is further observable (as we shall see in the following story), that Abram’s obedience was constantly rewarded in kind, according to the quality of the service he performed: though, in quantity, the reward far exceeded the service. Thus, having left his own. country and father’s house (which was the first trial of his obedience), God promises to give him the whole land of Canaan, and to make his posterity a mighty nation. See xvii. 6. xxii. 16. And there he built an altar, &c] This was so glorious an appearance, that it moved him to offer up a solemn sacrifice to God, for which he built an altar here in Sichem. And it being the first that he built in this country, it made this become the first place that was established for public worship, after the Israelites conquered the land of Canaan. For here was the sanctuary of God in Joshua’s time, near tliis very grove where Abram first pitched his tent, and built an altar, (Josh. xxiv. 1. 25, 2(>.) It continued famous also in after-times, as appears from Judg. ix. C. Vcr. 8. And he removed from thence unto a mountain, &c] Though the Lord here appeared to him, yet he did not think fit to trust himself among the Canaanitcs (who were the chief of the wicked nations that possessed this land), or he thought fit to see the rest of the country > which God promised to give him: and therefore came hither, which, was about twenty miles further southward. And there he built an altar.] Upon the mountain; where they anciently chose to sacrifice, rather than in other places. And, it is likely, God again appeared to him here, to encourage and strengthen him against all his fears: which made him build a new altar and offer sacrifices of thanksgiving to God, to implore his continued favour. And itis observable, that the promise which God made inthe former place, (vcr. 7.) he renewed again in this, and more atlargc, after he came out of Egypt, (xiii. 3, 4. 14, 15, 1G.) On the east of Bethel.] So it was called in after-times.
Genesis 12:9
And Abram journeyed, &c. He didnot think fit to fix yet in the forenamed place; but made a further progress into the southern parts of the country. Yet after he had been in Egypt (the story of which follows), lie returned to this place. Vcr. 10. A famine in the land.] Of Canaan. lie went down.] Egypt lay low in comparison with Canaan. To sojourn.’] Not to dwell there: for he doubted not of God’s promise to him, ofpossessing thcland which he had left.
Genesis 12:11
Thou art a fair woman, &c. She was now threescore years did: but having comely features, and being of a fair complexion (in comparison with the Egyptians, who vere sallow), she seemed to be younger than sho was. Vcr. 12. They will kill me.] Knowing them to bo a libidinous people, he was afraid they might be tempted to make him away, that they might have his wife.
Genesis 12:13
Say, thou art my sister. He himself, upon an-. other occasion, explains in what sense she was so, xx. 12. Therefore he teaches her not to tell a lie, but to conceal the truth.
Genesis 12:15
PJiaraoh. The Egyptian kingdom began about three hundred years before this (inthedaysofllagau,xi.l8. if the Arabian writers say true) and now was grown to be very powerful, by the means of some king of this name; which (it appears by this place) was very ancient, and continued to be the name of all the kings of Egypt, till the captivity of Babylon; and we know not how much longer. Jnst as Ptolemy was their name after the times of Alexander; and Caesar and Augustus were the names of all the emperors of Rome; and Candacc of all the queens of Ethiopia; and the like may be observed in several other countries. Ludolphus takes Pharaoh to be a compound word, signifying as much as father of the country: for that is the meaning of Phar-ot, in the Ethiopic language; as Pharmui is mother of the country. The princes also, &c] The courtiers who studied to gratify their prince’s pleasure. Was taken into Pharaoh’s house.] Into the house of the women, it is probable (for the Egyptian kings were now, as I said, very great; like those of Persia in after-times), intending to make her one of his concubines.
Genesis 12:16
Andhelmd sheep, and oxen, &c. By the gift of the king; besides those he had of his own before. Vcr. 17. And he plagued Pharaoh, &c] Some of the Hebrews think they had grievous ulcers, in.thc secret parts; which made both him and his servants incapable to enjoy either her, or any one else. His house.] His courtiers partake of the punishment, because they were partners in the intended sin.
Genesis 12:18
Why didst thou not tellme, &c. Some thinkhe speaks thus subtilly to Abram> to see what he would, say; not knowing yet that she was his wife. Or, that his priests and wise men had consulted the oracles about: the cause of their plagues. But the simplest account is, that Sarai, being interrogated about it, confessed the whole truth. Whereupon he expostulated thusiwith Abram; who^being. silent, he topk it for granted, that indeed she was his wife. Vcr. 19..Now therefore behold thy wife, &c] He disclaims all intention of abusing another man’s wife (so virtuous they were in thoso days), but would have made her. ( his own, (as he saithin the foregoing words, " I might. have • taken her to me to wife"); that is, a secondary wife, as the. manner was in those days; for it is not likely ho had no wife at all before. Vcr. 20. Pharaoh commanded his men concerning him y &c] Gave strict orders none should hurt him, or any thing belonging to him, but conduct him safely, whither ho had a mind to go. And accordingly, the next words tell us they did..They sent hi?n away, &c] Not with violence, but gave* him a safe conduct: sending him away, perhaps, with a guard for his security. Such was the generosity of the. Egyptian princes in those times.
Went forth from Ur of the Chaldees. See what was said ver. 26, unto which 1 have nothing to add but this, that this country was so famous for superstition, that the Chaldeans, in Daniel’s time, were reckoned as a distinct sort of diviners from magicians, astrologers, and soothsayers, or sorcerers, (Dan. ii. 2. 10. iv. 7. v. 11.) And it is likely, from some such sort of men, Terah and his family learned the worship of idols, (Josh. xxiv. 2.) But though he had been an idolater, yet it may be probably concluded from his leaving Ur of the Chaldees, with an intention to go to Canaan (as it is here said), that now he was become a worshipper of the true God. For what should move him to it, but obedience to the Divine direction which Abram received (as we read in the next chapter), to which he would not have agreed, if he had not believed in God; as Lot, it is plain, did, whom he took along with him? That w^ord is much to be remarked, which makes him the principal agent in their removal; Abram himself being governed by his motion: for Moses says, “He took Abram, and Lot, the son of Haran,” &c. And though Nahor did not now go along with his father to Haran (being left behind, perhaps to look after some concerns), yet afterwards he followed him, with all his family; as appears from chap.xxvii. 43. and the following chapter. And he also forsook idolatry; for Rebekah his grandchild was married to Isaac, and his great-grandchildren, Rachel and Leah, nay, their father Laban, seem to have been worshippers of the true God (though with a mixture of some superstition), for he makes mention of Jehovah upon several occasions, (Gen. xxiv. 31. 50, 51.) And they came unto Haran.] It is possible that Terah going from Ur to Canaan, and staying in this place called the city Xappai, Charr<e, after the name of his son Haran (orCharan), who died a little before, (ver. 28.) For both the Greek and Roman writers call a city, famous for the death of Crassus, by the name of Charrse; situate on a river of the same name. It is likely from Abram’s brother were derived both the name of the river and of the city, which the Arabians to this day call Charan, or Charran. And dwelt there.] It is plain he intended to go to Canaan, and not to settle here; but being arrested with the sickness of which he died, could go no further.
And the days of Terah were hvo hundred and five years. Moses doth not sum up the years of any man’s life mentioned in this chapter, (as he doth in chap, v.) but only of Terah’s. Which he doth on purpose that we may know when this new period of time began, (of Abram’s leaving his own country, and thereby becoming the father of the faithful), which we are not to count from the time when Terah began to have children, (ver. 2G.) but from the time of his death; immediately after which Abram went on towards Canaan. See Usser. Chronol. cap. 3. and cap. 7. From this also we learn when Abram was born. * For, if seventy-five years (which was Abram’s age when his father died, and he went from Haran, xii. 4.) be subducted from two hundred and five, it is manifest that he was born when his father was a hundred and thirty years old: that is, threescore years after his brother Haran, as I said on ver. 26.