Text -- Genesis 12:18 (NET)

12:18 So Pharaoh summoned Abram and said, “What is this you have done to me? Why didn’t you tell me that she was your wife?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 12:18

What an ill thing; how unbecoming a wife and good man! Why didst thou not tell me that she was thy wife? - Intimating, that if he had known that, he would not have taken her. It is a fault, too common among good people, to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience in some people, than we thought there was; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected.

JFB: Gen 12:18-20

Here is a most humiliating rebuke, and Abram deserved it. Had not God interfered, he might have been tempted to stay in Egypt and forget the promise (Psa 105:13, Psa 105:15). Often still does God rebuke His people and remind them through enemies that this world is not their rest.

Calvin: Gen 12:18

18.And Pharaoh called Abram. Pharaoh justly expostulates with Abram, who was chiefly in fault. No answer on the part of Abram is here recorded; and perhaps he assented to the just and true reprehension. It is, however, possible that the exculpation was omitted by Moses; whose design was to give an example of the Divine providence in preserving Abram, and vindicating his marriage relation. But, although Abram knew that he was suffering the due punishment of his folly, or of his unreasonable caution; He, nevertheless, relapsed, as we shall see in its proper place, a second time into the same fault.

TSK: Gen 12:18

Gen 3:13, Gen 4:10, Gen 20:9, Gen 20:10, Gen 26:9-11, Gen 31:26, Gen 44:15; Exo 32:21; Jos 7:19; 1Sa 14:43; Pro 21:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 12:10-20

- XXXVIII. Abram in Egypt

15. פרעה par‛oh , Par‘ oh, "ouro."Coptic for "king,"with the masculine article pi. or p. P-ouro, "the king."If we separate the article p. from the Hebrew form, we have רעה re‛oh for king, which may be compared with רעה ro‛eh , "pastor, leader,"and the Latin rex , king. This is the common title of the Egyptian sovereigns, to which we have the personal name occasionally added, as Pharaoh-Necho, Pharaoh-Hophrah.

Gen 12:10

This first visit of Abram to Mizraim, or Egypt, is occasioned by the famine in the land of promise. This land is watered by periodical rains. A season of drought arrests the progress of vegetation, and brings on a famine. But in Egypt, the fertility of the loamy soil depends not on local showers, but on the annual rise of the Nile, which is fed by the rains of a far-distant mountain range. Hence, when the land of Kenaan was wasted by drought and consequent famine, Egypt was generally so productive as to be the granary of the neighboring countries. As Kenaan was the brother of Mizraim, the contact between the two countries in which they dwelt was natural and frequent. Dry seasons and dearth of provisions seem to have been of frequent occurrence in the land of Kenaan Gen 26:1; Gen 41:56-57. Even Egypt itself was not exempt from such calamitous visitations. Famine is one of God’ s rods for the punishment of the wicked and the correction of the penitent 2Sa 24:13. It visits Abram even in the land of promise. Doubtless the wickedness of the inhabitants was great even in his day. Abram himself was not out of the need of that tribulation that worketh patience, experience, and hope. He may have been left to himself under this trial, that he might find out by experience his own weakness, and at the same time the faithfulness and omnipotence of Yahweh the promiser. In the moment of his perplexity he flees for refuge to Egypt, and the Lord having a lesson for him, there permits him to enter that land of plenty.

Gen _12:11-13

It is not without misgivings, however, that Abram approaches Egypt. All the way from Ur to Haran, from Haran to the land of Kenaan, and from north to south of the land in which he was a stranger, we hear not a word of apprehension. But now he betakes himself to an expedient which had been preconcerted between him and Sarai before they set out on their earthly pilgrimage Gen 20:13. There are some obvious reasons for the change from composure to anxiety he now betrays. Abram was hitherto obeying the voice of the Lord, and walking in the path of duty, and therefore he was full of unhesirating confidence in the divine protection. Now he may be pursuing his own course, and, without waiting patiently for the divine counsel, venturing to cross the boundary of the land of promise. He may therefore be without the fortifying assurance of the divine approval. There is often a whisper of this kind heard in the soul, even when it is not fully conscious of the delinquency which occasions it.

Again, the countries through which be had already passed were inhabited by nomadic tribes, each kept in check by all the others, all unsettled in their habits, and many of them not more potent than himself. The Kenaanites spoke the same language with himself, and were probably only a dominant race among others whose language they spoke, if they did not adopt. But in Egypt all was different. Mizraim had seven sons, and, on the average, the daughters are as numerous as the sons. In eight or nine generations there might be from half a million to a million of inhabitants in Egypt, if we allow five daughters as the average of a family. The definite area of the arable ground on the two sides of the Nile, its fertilization by a natural cause without much human labor, the periodical regularity of the inundation, and the extraordinary abundance of the grain crops, combined both to multiply the population with great rapidity, and to accelerate amazingly the rise and growth of fixed institutions and a stable government. Here there were a settled country with a foreign tongue, a prosperous people, and a powerful sovereign. All this rendered it more perilous to enter Egypt than Kenaan.

If Abram is about to enter Egypt of his own accord, without any divine intimation, it is easy to understand why he resorts to a device of his own to escape the peril of assassination. In an arbitrary government, where the will of the sovereign is law, and the passions are uncontrolled, public or private resolve is sudden, and execution summary. The East still retains its character in this respect. In these circumstances, Abram proposes to Sarai to conceal their marriage, and state that she was his sister; which was perfectly true, as she was the daughter of his father, though not of his mother. At a distance of three or four thousand years, with all the development of mind which a completed Bible and an advanced philosophy can bestow, it is easy to pronounce, with dispassionate coolness, the course of conduct here proposed to be immoral and imprudent. It is not incumbent on us, indeed, to defend it; but neither does it become us to be harsh or excessive in our censure. In the state of manners and customs which then prevailed in Egypt, Abram and Sarai were not certainly bound to disclose all their private concerns to every impertinent inquirer. The seeming simplicity and experience which Abram betrays in seeking to secure his personal safety by an expedient which exposed to risk his wife’ s chastity and his own honor, are not to be pressed too far. The very uncertainty concerning the relation of the strangers to each other tended to abate that momentary caprice in the treatment of individuals which is the result of a despotic government. And the prime fault and folly of Abram consisted in not waiting for the divine direction in leaving the land of promise, and in not committing himself wholly to the divine protection when he did take that step.

It may seem strange that the Scripture contains no express disapprobation of the conduct of Abram. But its manner is to affirm the great principles of moral truth, on suitable occasions, with great clearness and decision; and in ordinary circumstances simply to record the actions of its characters with faithfulness, leaving it to the reader’ s intelligence to mark their moral quality. And God’ s mode of teaching the individual is to implant a moral principle in the heart, which, after many struggles with temptation, will eventually root out all lingering aberrations.

Sarai was sixty-five years of age Gen 17:17 at the time when Abram describes her as a woman fair to look upon. But we are to remember that beauty does not vanish with middle age; that Sarai’ s age corresponds with twenty-five or thirty years in modern times, as she was at this time not half the age to which men were then accustomed to live; that she had no family or other hardship to bring on premature decay; and that the women of Egypt were far from being distinguished for regularity of feature or freshness of complexion.

Gen 12:14-16

The inadequacy of Abram’ s expedient appears in the issue, which is different from what he expected. Sarai is admired for her beauty, and, being professedly single, is selected as a wife for Pharaoh; while Abram, as her brother, is munificently entertained and rewarded. His property seems to be enumerated according to the time of acquirement, or the quantity, and not the quality of each kind. Sheep and oxen and he-asses he probably brought with him from Kenaan; men-servants and maid-servants were no doubt augmented in Egypt. For she-asses the Septuagint has mules. These, and the camels, may have been received in Egypt. The camel is the carrier of the desert. Abram had now become involved in perplexities, from which he had neither the wisdom nor the power to extricate himself. With what bitterness of spirit he must have kept silence, received these accessions to his wealth which he dared not to refuse, and allowed Sarai to be removed from his temporary abode! His cunning device had saved his own person for the time; but his beautiful and beloved wife is torn from his bosom.

Gen 12:17

The Lord, who had chosen him, unworthy though he was, yet not more unworthy than others, to be the agent of His gracious purpose, now interposes to effect his deliverance. "And the Lord plagued Pharaoh."The mode of the divine interference is suited to have the desired effect on the parties concerned. As Pharaoh is punished, we conclude he was guilty in the eye of heaven in this matter. He committed a breach of hospitality by invading the private abode of the stranger. He further infringed the law of equity between man and man in the most tender point, by abstracting, if not with violence, at least with a show of arbitrary power which could not be resisted, a female, whether sister or wife, from the home of her natural guardian without the consent of either. A deed of ruthless self-will, also, is often rendered more heinous by a blamable inattention to the character or position of him who is wronged. So it was with Pharaoh. Abram was a man of blameless life and inoffensive manners. He was, moreover, the chosen and special servant of the Most High God. Pharaoh, however, does not condescend to inquire who the stranger is whom he is about to wrong; and is thus unwittingly involved in an aggravated crime. But the hand of the Almighty brings even tyrants to their senses. "And his house."The princes of Pharaoh were accomplices in his crime Gen 12:15, and his domestics were concurring with him in carrying it into effect. But even apart from any positive consent or connivance in a particular act, men, otherwise culpable, are brought into trouble in this world by the faults of those with whom they are associated. "On account of Sarai."Pharoah was made aware of the cause of the plagues or strokes with which he was now visited.

Gen 12:18-20

Pharaoh upbraids Abram for his deception, and doubtless not without reason. He then commands his men to dismiss him and his, unharmed, from the country. These men were probably an escort for his safe conduct out of Egypt. Abram was thus reproved through the mouth of Pharaoh, and will be less hasty in abandoning the land of promise, and betaking himself to carnal resources.

Poole: Gen 12:18

How great an injury hast thou done to me in concealing this from me, that she was thy wife! How knew Pharaoh this?

Answ

1. He guessed it from the quality of his plague, which also awakened his conscience.

2. Upon a serious inquiry into the cause of this plague, he understood it either by Divine instinct, as Gen 20:3 , or by Sarai’ s confession, whom doubtless he severely examined about it. And she, being awakened by this warning, durst no longer conceal herself, and thought she might securely make herself known.

Gill: Gen 12:18

And Pharaoh called Abram, and said,.... Understanding how it was, that Sarai was his wife, which he came at the knowledge of, either by consulting his priests and diviners, as some say, on account of the plagues inflicted; or rather suspecting they were on the account of Sarai, from the nature of them, sent for her, and questioned her about this affair, who confessed the whole matter to him; unless it can be thought that he was warned of God in a dream, as Abimelech was on a like occasion; however he sent for Abram on what intelligence he had, and justly, though gently, reproved him:

what is this that thou hast done unto me? to impose upon me, and deceive me after this manner, by giving out that Sarai was thy sister, when she is thy wife; by which means I have been led to prepare to take her for my wife, and have brought plagues upon myself and family? and thus he resented it as an injury done him, as he well might:

why didst thou not tell me that she was thy wife? when he first took her into his house, and no doubt Abram was present then, and very often afterwards was in company with Pharaoh, and conversed with him, having respect for him for the sake of Sarai, he took to be his sister, and yet would never tell him she was his wife.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 12:18

¹ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

Commentary -- Verse Range Notes

TSK Synopsis: Gen 12:1-20

1 God calls Abram, and blesses him with a promise of Christ.

4 He departs with Lot from Haran, and comes to Canaan.

6 He journeys through Canaan,

7 which is promised to him in a vision.

10 He is driven by famine into Egypt.

11 Fear makes him feign his wife to be his sister.

14 Pharaoh, having taken her from him, by plagues is compelled to restore her.

18 He reproves Abram, whom he dismisses.

MHCC: Gen 12:10-20

There is no state on earth free from trials, nor any character free from blemishes. There was famine in Canaan, the glory of all lands, and unbelief, with the evils it ever brings, in Abram the father of the faithful. Perfect happiness and perfect purity dwell only in heaven. Abram, when he must for a time quit Canaan, goes to Egypt, that he might not seem to look back, and meaning to tarry there no longer than needful. There Abram dissembled his relation to Sarai, equivocated, and taught his wife and his attendants to do so too. He concealed a truth, so as in effect to deny it, and exposed thereby both his wife and the Egyptians to sin. The grace Abram was most noted for, was faith; yet he thus fell through unbelief and distrust of the Divine providence, even after God had appeared to him twice. Alas, what will become of weak faith, when strong faith is thus shaken! If God did not deliver us, many a time, out of straits and distresses which we bring ourselves into, by our own sin and folly, we should be ruined. He deals not with us according to our deserts. Those are happy chastisements that hinder us in a sinful way, and bring us to our duty, particularly to the duty of restoring what we have wrongfully taken or kept. Pharaoh's reproof of Abram was very just: What is this that thou hast done? How unbecoming a wise and good man! If those who profess religion, do that which is unfair and deceptive, especially if they say that which borders upon a lie, they must expect to hear of it; and they have reason to thank those who will tell them of it. The sending away was kind. Pharaoh was so far from any design to kill Abram, as he feared, that he took particular care of him. We often perplex ourselves with fears which are altogether groundless. Many a time we fear where no fear is. Pharaoh charged his men not to hurt Abram in any thing. It is not enough for those in authority, that they do not hurt themselves; they must keep their servants and those about them from doing hurt.

Matthew Henry: Gen 12:14-20

Here is, I. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. Pharaoh's princes (his pimps rather) saw her, and, observing what a comely woman she was, they commended her before Pharaoh, not for that which was really her praise - her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus (Est 2:8), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, etc. (v. 16), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just.

II. The deliverance of Sarai from this danger. For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts.

1. God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued.

2. Pharaoh reproved Abram, and then dismissed him with respect.

(1.) The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jon 1:6. Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best.

(2.) The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: Behold thy wife, take her, Gen 12:19. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the fury of the oppressor, as though he were ready to destroy, when really there is no danger, Isa 51:13. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, honesty is the best policy. Nay, it is said (Gen 12:20), Pharaoh commanded his men concerning him, that is, [1.] He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or, [2.] He appointed them, when Abram was disposed to return home after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues (Gen 12:17), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. Mat 18:6. To this passage, among others, the Psalmist refers, Psa 105:13-15, He reproved kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not sent him away, he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing.

Lastly, Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same yesterday, today, and for ever.

Keil-Delitzsch: Gen 12:15-20

The princes of Pharaoh finding her very beautiful, extolled her beauty to the king, and she was taken to Pharaoh's house. As Sarah was then 65 years old (cf. Gen 17:17 and Gen 12:4), her beauty at such an age has been made a difficulty by some. But as she lived to the age of 127 (Gen 23:1), she was then middle-aged; and as her vigour and bloom had not been tried by bearing children, she might easily appear very beautiful in the eyes of the Egyptians, whose wives, according to both ancient and modern testimony, were generally ugly, and faded early. Pharaoh (the Egyptian ouro , king, with the article Pi ) is the Hebrew name for all the Egyptian kings in the Old Testament; their proper names being only occasionally mentioned, as, for example, Necho in 2Ki 23:29, or Hophra in Jer 44:30. For Sarai's sake Pharaoh treated Abram well, presenting him with cattle and slaves, possessions which constitute the wealth of nomads. These presents Abram could not refuse, though by accepting them he increased his sin. God then interfered (Gen 12:17), and smote Pharaoh and his house with great plagues. What the nature of these plagues was, cannot be determined; they were certainly of such a kind, however, that whilst Sarah was preserved by them from dishonour, Pharaoh saw at once that they were sent as punishment by the Deity on account of his relation to Sarai; he may also have learned, on inquiry from Sarai herself, that she was Abram's wife. He gave her back to him, therefore, with a reproof for his untruthfulness, and told him to depart, appointing men to conduct him out of the land together with his wife and all his possessions. שׁלּה , to dismiss, to give an escort (Gen 18:16; Gen 31:27), does not necessarily denote an involuntary dismissal here. For as Pharaoh had discovered in the plague the wrath of the God of Abraham, he did not venture to treat him harshly, but rather sought to mitigate the anger of his God, by the safe-conduct which he granted him on his departure. But Abram was not justified by this result, as was very apparent from the fact, that he was mute under Pharaoh's reproofs, and did not venture to utter a single word in vindication of his conduct, as he did in the similar circumstances described in Gen 10:11-12. The saving mercy of God had so humbled him, that he silently acknowledged his guilt in concealing his relation to Sarah from the Egyptian king.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 12:10-20

2. Abram in Egypt 12:10-20

The second crisis Abram faced arose because of a famine in Canaan. Abram chose to sojourn in the Nile Valley until it was past. In this incident Abram tried to pass Sarai off as his sister because he feared for his life. By doing so, he jeopardized his blessing since he lost his wife temporarily to Pharaoh. However, Yahweh intervened to deliver Abram and Sarai from Egypt.

"The account of Abraham's sojourn' in Egypt bears the stamp of having been intentionally shaped to parallel the later account of God's deliverance of Israel from Egypt (Gen 41--Exod 12). Both passages have a similar message as well. Thus, here, at the beginning of the narratives dealing with Abraham and his seed, we find an anticipation of the events that will occur at the end. . . . Behind the pattern stands a faithful, loving God. What he has done with Abraham, he will do for his people today and tomorrow."⁴³⁰

There is not enough information in the text to condemn Abram for leaving Canaan and entering Egypt, as some commentators have done.⁴³¹ Moses did not record a divine prohibition. Furthermore, God blessed Abram in Egypt and then returned him to the Promised Land. Another severe famine (v. 10) later forced Jacob and his family to sojourn in Egypt (47:4). It was evidently necessity rather than choice that made Abram leave the Promised Land.

"It is unrealistic to regard Egypt as necessarily forbidden territory to God's people at this stage, for it was soon to be expressly allotted to them as a refuge and their presence there would not invalidate their claim to Canaan. Abraham had to feel his way forward (vv. 8, 9) without a special revelation at every step, guided like us largely by circumstances (cf. Ruth 1:1; Matt. 12:14, 15). In a famine it might well seem of providence that Egypt was nearby, watered by the flooding of the Nile."⁴³²

"Throughout Gen. 12-50 Egypt is a symbol of safety and provision for the patriarchs and their families. If anything, Egypt is the oppressed in Genesis. Note that it is Sarai who dealt harshly' with her Egyptian maidservant, forcing her to flee' (16:6). Later she urges her husband to cast out' this Egyptian."⁴³³

Allen Ross charted several parallels between the experiences of Abram and the nation of Israel as follows.⁴³⁴

Incident	Abram	Israel
Severe famine in land	Gen. 12:10	Gen. 43:1; 47:4
Sojourn in Egypt	Gen. 12:10	Gen. 47:4
Killing of the males	Gen. 12:11-13	Exod. 1:16
Bondage	Gen. 12:14-15	Exod. 1:11-14
Great Wealth	Gen. 12:16	Exod. 12:36
Plagues on Egypt	Gen. 12:17	Exod. 7-11 (see 11:1)
Summons: "Take . . . go"	Gen. 12:19	Exod. 12:32
Use of sillah ("send")	Gen. 12:20	Exod.--"Let my people go."
Journey to the Negev	Gen. 13:1	Num. 13:17-22

Some commentators have concluded that in dealing with Sarai as he did Abram was relying on a custom of the land from which he had come to protect him. They suggest that this custom was evidently unknown in Egypt. Because he failed to perceive this, Abram got into trouble.

"The thrice repeated story [involving Abraham in 12:10-20 and 20:1-18, and Isaac in 26:6-12] has been the subject of much discussion by commentators through the ages, but only with the discoveries at Nuzi has it become clear that Abraham and Isaac were not involved in any trickery, but were endeavoring to protect their respective wives from molestation by invoking the Hurrian custom or law of wife-sistership. According to the Nuzi tablets a woman having the status of wife-sister rather than that of just an ordinary wife, enjoyed superior privileges and was better protected. The status was a purely legal one, a wife-sister being quite distinct from the physical relationship usually understood by the word sister.' In order to create the status of wife-sistership two documents were prepared--one for marriage and the other for sistership. Thus, we find a Nuzi tablet, according to which a person by the name of Akkuleni, son of Akiya, contracted with one Hurazzi, son of Eggaya, to give to Hurazzi in marriage his sister Beltakkadummi. Another tablet records that the same Akkuleni sold his sister Beltakkadummi as sister to the same Hurazzi. If such a marriage was violated, the punishment was much more severe than in the case of a straightforward ordinary marriage. It would appear that the actions of Abraham and Isaac reflect this custom."⁴³⁵

In the Hurrian culture from which Abram came people evidently viewed the husband wife-sister relationship as even more sacred than the husband wife relationship. According to this view, when Abram went to Egypt he assumed that the Egyptians also regarded the husband wife-sister relationship as more sacred than the husband wife relationship. Therefore he presented Sarai as his wife-sister and expected that the Egyptians would not interfere with his relationship with Sarai. However proponents of this view assume the husband wife-sister relationship was foreign to Pharaoh. He took Sarai because he believed that she was Abram's physical sister. When he discovered that Sarai was also Abram's wife he returned Sarai to Abram because Pharaoh regarded the husband wife relationship as sacred. He was angry with Abram because in Pharaoh's eyes Abram had misrepresented his relationship with Sarai.

Those who hold this view see this incident as an example of failure to adjust to a foreign culture and failure to trust God. They usually understand Abram's motivation as having been confidence in a cultural custom from his past rather than faith in God.⁴³⁶

Most interpreters have concluded that Abram, on the contrary, was not being completely honest and straightforward about his relationship with Sarai, but was telling a half-truth to save his own life (cf. 20:12). Evidently it was possible for brothers to fend off suitors of their sisters with promises of marriage without really giving them away (cf. 24:55; 34:13-17). How would God fulfill His promises if Abram died now? His fears were understandable; Pharaoh did take Sarai into his harem. Nevertheless God intervened supernaturally to reunite Abram with Sarai and to return them to the Promised Land (by deportation).⁴³⁷

Abram's fear for his physical safety in a strange land (v. 2) led him to take an initiative that was not God's will. He should have told the truth and kept trusting God. Yet even in his disobedience and lack of faith God blessed Abram (v. 16) and preserved him (v. 20) because of His promises (12:1-3).

"One cannot miss the deliberate parallelism between this sojourn of Abram in Egypt and the later event in the life of the nation in bondage in Egypt. The motifs are remarkably similar: the famine in the land (12:10; 47:13), the descent to Egypt to sojourn (12:10; 47:27), the attempt to kill the males but save the females (12:12; Ex. 1:22), the plagues on Egypt (Gen. 12:17; Ex. 7:14-11:10), the spoiling of Egypt (Gen. 12:16; Ex. 12:35-36), the deliverance (Gen. 12:19; Ex. 15), and the ascent to the Negev (Gen. 13:1; Num. 13:17, 22). The great deliverance out of bondage that Israel experienced was thus already accomplished in her ancestor, and probably was a source of comfort and encouragement to them."⁴³⁸

We sometimes feel tempted to fear for our welfare, especially in a foreign environment. This fear sometimes leads us to seize the initiative and disobey God. We can count on God to fulfill His promises to us in spite of threatening circumstances. We should remain faithful and honest.

"The integrity and honesty of a child of God are among his most potent weapons in spreading the gospel."⁴³⁹

The Pharaoh Abram dealt with in Egypt was probably Inyotef II (2117-2069 B.C.), a ruler of the eleventh dynasty, Middle Kingdom period. His capital was in Memphis, very near modern Cairo.

Identifications of Significant Pharaohs in the Genesis Period⁴⁴⁰

PREHISTORY (to ca. 3100 BC)

EARLY DYNASTIES (dynasties 1-2; ca. 3100-2686 BC)

Menes (first Pharaoh) united upper and lower Egypt.

OLD KINGDOM (dynasties 3-6; ca. 2686-2181 BC) Capital: Memphis (Noph). Period of absolute power. Age of pyramid building (archaeologists have identified almost 80).

Djoser (Zoser; 2nd Pharaoh of 3rd dynasty) built the first stepped pyramid (south of Cairo).

Cheops (Khufu; 2nd Pharaoh of 4th dynasty) built the Great (largest) Pyramid at Gizeh (near Cairo).

Chephren (Khafre; 4th Pharaoh of 4th dynasty) built the still capped pyramid near the Sphinx (near Cairo).

FIRST INTERMEDIATE PERIOD (dynasties 7-10; ca. 2181-2040 BC) Capital: Thebes (No)

MIDDLE KINGDOM (dynasties 11-14; ca. 2033-1603 BC) Capital: Memphis (Noph). Period of culture and civilization.

Inyotef II (2117-2069 BC; 3rd Pharaoh of 11th dynasty) entertained Abram (Gen. 12:15).

Ammenemes II (1929-1895 BC; 3rd Pharaoh of 12th dynasty) ruled when Joseph arrived in Egypt (Gen. 37:36).

Sesostris II (1897-1878 BC; 4th Pharaoh of 12th dynasty) had his dreams interpreted by Joseph and exalted Joseph (Gen. 40:2; 41:1).

Sesostris III (1878-1843 BC; 5th Pharaoh of 12th dynasty) ruled when Jacob entered Egypt and received a blessing from Jacob (Gen. 46:31; 47:10).

Ammenemes III (1842-1797 BC; 6th Pharaoh of 12th dynasty) ruled when Joseph died (Gen 50:26).

Synoptic Chronology of the Ancient Near East
Dates	Periods	Ancient Near East	Canaan	Scripture
3150-2200 B.C.441	Early Bronze Age (Early Canaanite)	Egypt: Old Kingdom (pyramid builders).Mesopotamia: Sumer and Akkad.	No written records until the Ebla tablets.Excavations show rich and powerful city-states.	Genesis 5-11
2200-1500 B.C.	Middle Bronze Age (Middle Canaanite)	Egypt: Middle Kingdom.Amorites (Hyksos) control Egypt and Canaan.	Amorites and Hebrew patriarchs in Canaan and Egypt	Genesis 12-50
1500-1200 B.C.	Late Bronze Age (Late Canaanite)	Egypt expels the Amorites and controls Canaan.	Egyptians, Canaanites (El Amarna Age). Conquest by Joshua.Early Judges, Philistines, Midianites, Ammonites, Moabites, etc.	Exodus--Judges
1200-930 B.C.	Iron Age I (Israelite I)	Egyptian influence weakening. Syrian and Assyrian influence not yet developed.	Later Judges, Samuel, Saul, David, Solomon.	Judges--1 Kings
930-586 B.C.	Iron Age II (Israelite II)	Egypt weak, but Shishak attacks Canaan after Solomon's death. Syria (Aram) develops into serious rival for Israel.	Divided Kingdom	1 Kings--2 Kings

The first reference to camels in Scripture occurs in verse 16. For many years, scholars believed that the ancients did not domesticate camels until much later in history than the patriarchal period. They believed that references to camels in Genesis indicated historical inaccuracies. However, the archaeological evidence for the early domestication of camels has proved these critics wrong.⁴⁴²

God will protect His plan even when His people complicate it with deception. Consequently believers should not try to deliver themselves from threatening situations by deceptive schemes but should continue to trust and obey God.

"Here Abram's failure in the face of hostility, like Israel's sinfulness in the wilderness, is surely recorded as a warning for later generations (cf. 1 Cor 10:11) and as an illustration of the invincibility of the divine promises (cf. Rom 11:29)."⁴⁴³

Guzik: Gen 12:1-20

Genesis 12 - God's Call of Abram; Abram in Egypt

A. God's promise to Abram.

1. (1-3) God's previous covenant with Abram.

Now the LORD had said to Abram: "Get out of your country, from your family and from your father's house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed."

a. Now the LORD had said to Abram: We know from Acts 7:2-4 that this promise was made to Abram before he left Ur of the Chaldeans. Now that his father was dead and he was compelled to a more complete obedience, God repeated the promise.

i. Abram's partial obedience did not take God's promise away. Instead, it meant the promise was on "hold" until Abram was ready to do what the LORD said.

ii. Abram will certainly become a giant of faith, even being the father of the believing (Galatians 3:7); yet he did not start there. We will see Abram as an example of growing in faith and obedience.

b. To a land I that I will show you: After stating He wanted Abram to leave his country and his relatives, God promised Abram a land. Specifically, God promised the land of greater Israel.

i. These are God's promises; notice how often God says I will in these verses. Genesis chapter 11 is all about the plans of man. Genesis chapter 12 is all about the plans of God.

c. I will make you a great nation: God promised to make a nation from Abram. He will have enough children and grandchildren and further descendants to populate a nation.

d. And make your name great: God promised to bless Abram and to make [his] name great. There is probably no more honored name in history than the name of Abram, who is honored by Jews, Muslims, and Christians.

e. I will bless those who bless you, and I will curse him who curses you: God also promised He would bless those who bless you and to curse him who curses you. This remains true today and is a root reason for the decline and death of many empires.

i. "When the Greeks overran Palestine and desecrated the altar in the Jewish temple, they were soon conquered by Rome. When Rome killed Paul and many others, and destroyed Jerusalem under Titus, Rome soon fell. Spain was reduced to a fifth-rate nation after the Inquisition against the Jews; Poland fell after the pogroms; Hitler's Germany went down after its orgies of anti-Semitism; Britain lost her empire when she broke her faith with Israel." (Barnhouse)

ii. This is also one reason why the United States has been so blessed. The United States was one of the first modern nations to grant full citizenship and protection to Jewish people.

iii. This promise has also affected the church. The times when the church took upon itself the persecution of the Jewish people were dark times not only for the Jews, but also for the church.

f. In you all the families of the earth shall be blessed: Not only was Abram promised blessing, but God also promised to make him a blessing, even to the point where all the families of the earth would be blessed in Abram.

i. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, "In you all the nations shall be blessed." So then those who are of faith are blessed with believing Abraham. (Galatians 3:8-9)

ii. And they sang a new song, saying: "You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation (Revelation 5:9). The work of Jesus will touch every people group on the earth.

iii. Luther said the promise in you all the families of the earth shall be blessed should be written "in golden letters and should be extolled in the languages of all people," for "who else . . . has dispensed this blessing among all nations except the Son of God, our Lord Jesus Christ?" (Boice)

2. (4) Abram's departure from Haran.

So Abram departed as the LORD had spoken to him, and Lot went with him. And Abram was seventy-five years old when he departed from Haran.

a. And Lot went with him: This is partial obedience by Abram. God commanded him to go out from his kindred, and he brought his nephew Lot.

b. Lot went with him: Lot will not be a blessing to Abram. He will be nothing but trouble and inconvenience.

3. (5-6) Abram's arrival in Canaan.

Then Abram took Sarai his wife and Lot his brother's son, and all their possessions that they had gathered, and the people whom they had acquired in Haran, and they departed to go to the land of Canaan. So they came to the land of Canaan. Abram passed through the land to the place of Shechem, as far as the terebinth tree of Moreh. And the Canaanites were then in the land.

4. (7-9) God appears to Abram in Canaan.

Then the LORD appeared to Abram and said, "To your descendants I will give this land." And there he built an altar to the LORD, who had appeared to him. And he moved from there to the mountain east of Bethel, and he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to the LORD and called on the name of the LORD. So Abram journeyed, going on still toward the South.

a. Then the LORD appeared to Abram: Once Abram was in the land, God reminded him of His promise. The land Abram saw belonged to Abram and his descendants.

b. To your descendants I will give this land: Abram never owned any of this land except his burial plot (Genesis 23:14-20). Yet God's promise was enough evidence to assure Abram that he did indeed own the whole country.

c. And there he built an altar to the LORD: Abram thought this was important to do. The altar was important to Abram because it was a place to meet with God, to offer sacrifice for sin, to show submission to God, and to worship God.

i. Christians have an altar also (Hebrews 13:10). We meet with God at our own place where we remember the sacrifice Jesus made for sin (Ephesians 5:2), where we submit to God as living sacrifices (Romans 12:1), and where we offer the sacrifice of praise (Hebrews 13:15).

d. He pitched his tent: Even in the land God gave him, Abram never lived in a house - he lived in a tent. Tents are the home of those who are just passing through and do not put down permanent roots.

i. We too are to live like tent-dwellers, as pilgrims on this earth (1 Peter 2:11). We should live as people who have their permanent dwelling place in heaven, not on earth. Too many Christians want to build mansions on earth and think they would be happy with tents in heaven.

ii. A pilgrim is someone who leaves home and travels to a specific destination. A pilgrim isn't a drifter; a pilgrim has a goal. Abram's goal (and our goal) was God's heavenly city (Hebrews 11:8-10, 14-16).

B. Abram in Egypt.

1. (10) Abram's faith is tested by famine.

Now there was a famine in the land, and Abram went down to Egypt to dwell there, for the famine was severe in the land.

a. There was a famine in the land: Abram was not wrong for being concerned about famine and feeding his family, but Abram was wrong in thinking God would not provide for his needs in the place where God called him to live. After all, God called Abram to Canaan, not to Egypt.

i. Abram, like most of us, found it easier to trust God in the far-off promises than in the right-now needs.

b. Abraham went down to Egypt: When we are tested in this way, we often believe our actions are all right because no harm can come. Though God blesssed and protected Abram even in Egypt, he came away with excess baggage and a rebuke from a pagan king. Harm came.

i. The harm especially shows up later when a slave girl named Hagar - whom Sari received when in Egypt - is a source of great trouble to this family.

2. (11-13) Sensing potential danger in Egypt, Abram persuades Sarai to lie on his behalf.

And it came to pass, when he was close to entering Egypt, that he said to Sarai his wife, "Indeed I know that you are a woman of beautiful countenance. Therefore it will happen, when the Egyptians see you, that they will say, 'This is his wife'; and they will kill me, but they will let you live. Please say you are my sister, that it may be well with me for your sake, and that I may live because of you."

a. I know that you are a woman of beautiful countenance: We are first struck at Abram's concern over his 60-year-old wife's attractiveness to the Egyptians. This shows Sarai was not only a woman of particular beauty, but also that not every culture worships youthful appearance the way modern culture does.

i. The long life span of Abram and Sarai also explains her beauty. Since Abram lived to be 175 and Sarai to be 127, this was only middle age for her, perhaps corresponding to what we think of as her thirties.

ii. A Jewish legend says when Abram went into Egypt, he tried to hide Sarai in a casket. When Egyptian customs officials asked what he had in the casket, he said, "barley." "No," they said, "it contains wheat." "Very well," answered Abram. "I'll pay the custom on wheat." Then the officers said it contained pepper. Abram said he would pay the custom charges on pepper. Then the officers said it contained gold. Abram said he would pay the custom charges on gold. Then the officers said it contained precious stones. Abram said he would pay the custom charges on precious stones. By this time, the officers insisted on opening the casket. When they did, all of Egypt shined with the beauty of Sarai. These same legends say that in comparison to Sarai, all other women looked like monkeys. She was even more beautiful than Eve.

b. Please say you are my sister: This was in fact a half-truth. Sarai was Abram's half sister (Genesis 20:12). Yet a half-truth is a whole lie. Abram's intent here was clearly to deceive, and he trusted in his deception to protect him instead of trusting in the LORD.

i. If you want to do something wrong, you can find some good reasons to do it. If you can't think of the reasons yourself, the devil is happy to suggest them.

ii. Ideally Abram would say, "God promised me children, and I don't have them yet; therefore, I know I am indestructible until God's promise is fulfilled, because God's promises are always true."

3. (14-15) Sarai is taken into Pharaoh's house.

So it was, when Abram came into Egypt, that the Egyptians saw the woman, that she was very beautiful. The princes of Pharaoh also saw her and commended her to Pharaoh. And the woman was taken to Pharaoh's house.

a. The woman was taken into Pharaoh's house: Understanding the place Abram and Sarai have in God's redemptive plan, we realize how serious this is. God did not want Sari's womb to be defiled by a gentile king, because the Messiah will come from her line of descendants.

4. (16-20) Abram leaves Egypt after being rebuked by a heathen king.

He treated Abram well for her sake. He had sheep, oxen, male donkeys, male and female servants, female donkeys, and camels. But the LORD plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife. And Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, 'She is my sister'? I might have taken her as my wife. Now therefore, here is your wife; take her and go your way." So Pharaoh commanded his men concerning him; and they sent him away, with his wife and all that he had.

a. He treated Abram well for her sake: God blessed Abram even when he didn't do what he should. God continued to protect Abram, even when Abram acted like a liar. God did not call back His promise to Abram because the promise depended on God, not on Abram.

b. What is this you have done to me? Sadly, a pagan king had to rebuke Abram. The king shows Abram if he trusted in God and told the truth, everything would have been all right.

i. But God is in the business of growing Abram into a man of great faith, and this requires circumstances where Abram must trust God. "Faith is not a mushroom that grows overnight in damp soil; it is an oak tree that grows for a thousand years under the blast of the wind and rain." (Barnhouse)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 12:10-19

Q: In Gen 12:10-19, is there any extra-Biblical evidence of people from Canaan or other parts of the Mideast coming to Egypt?

A: Yes there is. A tomb painting at Beni Hasan in Egypt shows "Asiatics". Tomb 3, of Khnumhotep, shows 37 Semites coming to Egypt for trade. They had black hair, pointed beards, long cloaks, bows, and throw sticks. The Wycliffe Dictionary of Biblical Archaeology p.139 says this is dated at 1892 B.C.   The alphabet was first known to be used by Semites in Egypt in 1800 B.C. or earlier north of Luxor. (See BAR Jan/Feb 2000 p.12)   Camels on wall paintings on the temple of Hatsheput near Thebes also date back to Abraham. See Can Archaeology Prove the Old Testament? p.26 for more info.

Q: In Gen 12:10-19 did Abraham say his wife was his sister in Egypt, or did Isaac do so in Gerar in Gen 26:2-11?

(A liberal Christian brought this up as a doublet, showing that multiple authors wrote Genesis.)   A: This is not a duplication; these are two separate events. Isaac probably got this bad idea from the example of his father.

Bible Query: Gen 12:10-20

Q: In Gen 12:10-20 and Gen 20:1-18 did God condone Abram lying?

A: No. The Bible honestly recorded, but never approved Abram’s lying because of His lack of faith in God’s protection. Even great men of God still sin, and so we should not lose heart when we sin.   God blessed Abraham because of His faith, not because he was sinless, but despite his sin.   Only God is perfect. Our goal is to strive toward perfection, which we will attain only in Heaven. See the discussion on Genesis 19:30-36. See Encyclopedia of Bible Difficulties p.89-90, When Critics Ask p.46, Hard Sayings of the Bible p.118-120, and 735 Baffling Bible Questions Answered p.35 for more info.

Critics Ask: Gen 12:18

GENESIS 12:10-20 ; 20:1-18 —Why did God let Abraham prosper by lying?

PROBLEM: We are told in the Bible not to lie ( Ex. 20:16 ), but, when Abraham lied about Sarah, his wealth was increased.

SOLUTION: First, Abraham’s increase in wealth should not be viewed as a divine reward for his lie. Pharaoh’s gifts to him were understandable. Pharaoh may have felt obligated to pay amends for the wicked constraint that his corrupt society put on strangers who visited his land.

Furthermore, Pharaoh may have felt he had to make amends to Abraham for unwittingly taking his wife into his palace. Adultery was strictly forbidden by the Egyptian religion.

What is more, Abraham paid for his sin. The years of trouble that followed may have been a direct result of his lack of faith in God’s protecting power.

Finally, although some people are portrayed as men of God, they are still fallible and responsible for their own sin (e.g., David and Bathsheba, 2 Sam. 12 ). God blessed them in spite of, not because of, their sins.   

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 12 (Chapter Introduction)

Overview

Gen 12:1, God calls Abram, and blesses him with a promise of Christ; Gen 12:4, He departs with Lot from Haran, and comes to Canaan; Gen 12:6, He journeys through Canaan, Gen 12:7, which is promised to him in a vision; Gen 12:10, He is driven by famine into Egypt; Gen 12:11, Fear makes him feign his wife to be his sister; Gen 12:14, Pharaoh, having taken her from him, by plagues is compelled to restore her; Gen 12:18, He reproves Abram, whom he dismisses.

Poole: Genesis 12 (Chapter Introduction)

CHAPTER 12

God calls Abram from his own country and kindred to Canaan, Gen 12:1 . Promises to make of him a great and flourishing nation, and to bless in Christ his seed, Gen 12:2,3 . Abram obeys, Gen 12:4-6 . God appears to him, and promises to give Canaan to his seed; he builds an altar, Gen 12:7 . He removes to Beth-el, and there builds an altar, Gen 12:8 . There being a famine he goes down to Egypt, Gen 12:10 . He advises Sarai to equivocate, Gen 12:11-13 . She is taken into Pharaoh’ s house, Gen 12:15 . Pharaoh kind to Abram for her sake, Gen 12:16 . God plagues him because of Sarai, Gen 12:17 . He calls Abram, and expostulates with him, Gen 12:18,19 . Sends him safely away, Gen 12:20 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 12 (Chapter Introduction)

(Gen 12:1-3) God calls Abram, and blesses him with a promise of Christ.

(Gen 12:4, Gen 12:5) Abram departs from Haran.

(Gen 12:6-9) He journeys through Canaan, and worships God in that land.

(Gen 12:10-20) Abram is driven by a famine into Egypt, He feigns his wife to be his sister.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 12 (Chapter Introduction)

The pedigree and family of Abram we had an account of in the foregoing chapter; here the Holy Ghost enters upon his story, and henceforward Abram and his seed are almost the only subject of the sacred history. In this chapter we have, I. God's call of Abram to the land of Canaan (Gen 12:1-3). II. Abram's obedience to this call (Gen 12:4, Gen 12:5). III. His welcome to the land of Canaan (Gen 12:6-9). IV. His journey to Egypt, with an account of what happened to him there. Abram's flight and fault (Gen 12:10-13). Sarai's danger and deliverance (Gen 12:14-20).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Heynen. Grand Rapids: Zondervan Publishing House, 1981.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. "Abram the Hebrew: A New Archaeological Interpretation." Bulletin of the American Schools of Oriental Research 163 (October 1961):36-54.

_____. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. The Biblical Period from Abraham to Ezra. New York: Harper Torchbooks, 1963.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Alexander, T. Desmond. "Genesis 22 and the Covenant of Circumcision." Journal for the Study of the Old Testament 25 (1983):17-22.

_____. "Lot's Hospitality: A Clue to His Righteousness." Journal of Biblical Literature 104:2 (June 1985):289-91.

Allis, Oswald T. The Five Books of Moses. 2nd ed. Philadelphia: Presbyterian and Reformed Publishing Co., 1949.

_____. God Spake by Moses. Philadelphia: Presbyterian and Reformed Publishing Co., 1951.

Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 12 (Chapter Introduction)

INTRODUCTION TO GENESIS 12

In this chapter an account is given of the call of Abram to depart from his own country, with a promise of a divine blessing, Gen 12:1 of his obedience to it, Gen 12:4 of his journey through the land of Canaan, and of the Lord's appearance to him in it, and his promise of it to his seed, and of Abram's building altars in it, and calling on the name of the Lord, Gen 12:6 and of a famine there, which occasioned him to go into Egypt, Gen 12:10 where, through fear of being slain, he desired his wife to call herself his sister, Gen 12:11 and she being greatly admired by the Egyptians for her beauty, it went well with Abram for her sake, Gen 12:14 but the Egyptians were plagued because of her, who, when they understood she was Abram's wife, sent them both away, and all that belonged to them, Gen 12:17.