Text -- Genesis 11:32 (NET)

11:32 The lifetime of Terah was 205 years, and he died in Haran.

Commentary -- Word/Phrase Notes (per phrase)

Defender: Gen 11:32

According to Gen 12:4, Abram left Haran for Canaan when he was 75 years old, which would have been 130 years before Terah's death if indeed Abram had been born when Terah was 70 years old, or soon after (Gen 11:26). Yet Stephen, in Act 7:4, says Abram did not leave Haran until his father was dead. Probably Stephen was suggesting that Terah, though still alive physically, had "died" as far as God's will and calling to him were concerned, using the terminology he knew Christ had used in advising a young man in a similar situation (Mat 8:21, Mat 8:22). Otherwise, Abram would have to have been born when Terah was at least 130 years old - a very unlikely circumstance in view of the special miracle required for Abram himself to have a son when he was only 100. In any case, by the time of Abram's departure, even if Terah were only 145 years of age at the time, there would have been at least 267 years since the Dispersion. This was more than adequate time for the great civilizations of the ancient world (Egypt, Babylonia, etc.) and for a large population to have developed (as much as 300 million would be a reasonably possible number by this time, though it was probably much less). Along with the tremendous growth of civilization and population, there was a corresponding rise in both materialism and idolatrous evolutionism, so God finally called Abram again, instructing him to delay no longer in leaving his kindred to establish a new, God-fearing nation through which God would accomplish His purposes (Gen 12:1-4)."

TSK: Gen 11:32

am 2083, bc 1921, Gen 11:32

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 11:27-32

- Section X - Abraham

- XXXVI. The Father of Abram

27. לוט lôṭ , Lot, "veil;"verb: "cover."

28. אוּר 'ûr , Ur, "light, flame." כשׂדים kaśdı̂ym , Kasdim, Cardi, Kurds, Χαλδαῖοι Kaldaioi . כסד kesed , "gain?"Arabic. Ur Kasdim has been identified with Hur, now called Mugheir (the bitumened), a heap of ruins lying south of the Euphrates, nearly opposite its jucnction with the Shat el-Hie. Others place it at Edessa, now Orfa, a short way north of Carrhae.

29. שׂרי sāray , Sarai, "strife;" שׂרה śārâh "strive, rule." מלכה mı̂lkâh Milkah, "counsel, queen;"verb: "counsel, reign." יסכה yı̂s^e kâh , Jiskah, "one who spies, looks out."

31. הרן hārān , Haran, "burnt place." Χαῤῥαι Charran , Κάῤῥαι Karrai , a town on the Bilichus (Bililk), a tributary of the Frat, still called Harran. This has been identified by some with Harae, on the other side of the Frat, not far from Tadmor or Palmyra.

This passage forms the commencement of the sixth document, as is indicated by the customary phrase, "These are the generations."The sense also clearly accords with this distinction; and it accounts for the repetition of the statement, "Terah begat Abram, Nahor, and Haran."Yet the scribe who finally arranged the text makes no account of this division; as he inserts neither the Hebrew letter פ ( p )nor even the Hebrew letter ס ( s )at its commencement, while he places the threefold פ ( p ), marking the end of a Sabbath lesson, at its close. We learn from this that the Jewish rabbis did not regard the opening phrase as a decided mark of a new beginning, or any indication of a new author. Nevertheless, this passage and the preceding one form the meet prelude to the history of Abram - the one tracing his genealogy from Shem and Heber, and the other detailing his relations with the family out of which he was called.

God has not forsaken the fallen race. On the contrary, he has once and again held out to them a general invitation to return, with a promise of pardon and acceptance. Many of the descendants of Noah have already forsaken him, and he foresees that all, if left to themselves, will sink into ungodliness. Notwithstanding all this, he calmly and resolutely proceeds with his purpose of mercy. In the accomplishment of this eternal purpose he moves with all the solemn grandeur of longsuffering patience. One day is with him as a thousand years, and a thousand years as one day. Out of Adam’ s three sons he selects one to be the progenitor of the seed of the woman; out of Noah’ s three sons he again selects one; and now out of Terah’ s three is one to be selected. Among the children of this one he will choose a second one, and among his a third one before he reaches the holy family. Doubtless this gradual mode of proceeding is in keeping with the hereditary training of the holy nation, and the due adjustment of all the divine measures for at length bringing the fullness of the Gentiles into the covenant of everlasting peace.

The history here given of the postdiluvians has a striking resemblance in structure to that of the antediluvians. The preservation of Noah from the waters of the flood, is the counterpart of the creation of Adam after the land had risen out of the roaring deep. The intoxication of Noah by the fruit of a tree corresponds with the fall of Adam by eating the fruit of a forbidden tree. The worldly policy of Nimrod and his builders is parallel with the city-building and many inventions of the Cainites. The pedigree of Abram the tenth from Shem, stands over against the pedigree of Noah the tenth from Adam; and the paragraph now before us bears some resemblance to what precedes the personal history of Noah. All this tends to strengthen the impression made by some other phenomena, already noticed, that the book of Genesis is the work of one author, and not a mere file of documents by different writers.

The present paragraph is of special interest for the coming history. Its opening word and intimates its close connection with the preceding document; and accordingly we observe that the one is merely introductory to the other. The various characters brought forward are all of moment. Terah is the patriarch and leader of the migration for part of the way. Abram is the subject of the following narrative. Nahor is the grandfathcr of Rebekah. Haran is the father of Lot the companion of Abram, of Milcah the wife of Nahor and grandmother of Rebekah, and of Iskah. Iskah alone seems to have no connection with the subsequent narrative. Josephus says Sarai and Milkah were the daughters of Haran, taking no notice of Iskah. He seems, therefore, to identify Sarai and Iskah. Jerome, after his Jewish teachers, does the same. Abram says of Sarai, "She is the daughter of my father, but not the daughter of my mother"Gen 20:12.

In Hebrew phrase the granddaughter is termed a daughter; and therefore this statement might be satisfied by her being the daughter of Haran. Lot is called the brother’ s son and the brother of Abram Gen 14:12, Gen 14:16. If Sarai be Haran’ s daughter, Lot is Abram’ s brother-in-law. This identification would also explain the introduction of Iskah into the present passage. Still it must be admitted, on the other hand, that persons are sometimes incidentally introduced in a history of facts, without any express connection with the course of the narrative, as Naamah in the history of the Cainites. The studied silence of the sacred writer in regard to the parentage of Sarai, in the present connection, tells rather in favor of her being the actual daughter of Terah by another wife, and so strictly the half-sister of Abram. For the Mosaic law afterward expressly prohibited marriage with "the daughter of a father"Lev 18:9. And, lastly, the text does not state of Iskah, "This is Sarai,"which would accord with the manner of the sacred writer, and is actually done in the Targum of Pseudo-Jonathan.

Gen 11:28

And Haran died in the presence of his father Terah. - There is reason to believe that Haran was the oldest son of Terah. Though mentioned in the third place, like Japheth the oldest son of Noah, yet, like Japheth, also, his descendants are recounted first. He is the father of Lot, Milkah, and Iskah. His brother Nahor marries his daughter Milkah. If Iskah be the same as Sarai, Haran her father must have been some years older than Abram, as Abram was only ten years older than Sarai; and hence her father, if younger than Abram, must have been only eight or nine when she was born, which is impossible. Hence, those who take Iskah to be Sarai, must regard Abram as younger than Haran.

In the land of his birth. - The migration of Terah, therefore, did not take place until after the death of Haran. At all events, his three grandchildren, Lot, Milkah, and Iskah, were born before he commenced his journey. Still further, Milkah was married to Nahor for some time before that event. Hence, allowing thirty years for a generation, we have a period of sixty years and upwards from the birth of Haran to the marriage of his daughter. But if we take seventy years for a generation, which is far below the average of the Samaritan or the Septuagint, we have one hundred and forty years, which will carry us beyond the death of Terah, whether we reckon his age at one hundred and forty-five with the Samaritan, or at two hundred and five with the other texts. This gives another presumption in favor of the Hebrew average for a generation.

In Ur of the Kasdim. - The Kasdim, Cardi, Kurds, or Chaldees are not to be found in the table of nations. They have been generally supposed to be Shemites. This is favored by the residence of Abram among them, by the name Kesed, being a family name among his kindred Gen 22:22, and by the language commonly called Chaldee, which is a species of Aramaic. But among the settlers of the country, the descendants of Ham probably prevailed in early times. Nimrod, the founder of the Babylonian Empire, was a Kushite. The ancient Babylonish language, Rawlinson (Chaldaea) finds to be a special dialect, having affinities with the Shemitic, Arian, Turanian, and Hamitic tongues. The Chaldees were spread over a great extent of surface; but their most celebrated seat was Chaldaea proper, or the land of Shinar. The inhabitants of this country seem to have been of mixed descent, being bound together by political rather than family ties.

Nimrod, their center of union, was a despot rather than a patriarch. The tongue of the Kaldees, whether pure or mixed, and whether Shemitic or not, is possibly distinct from the Aramaic, in which they addressed Nebuchadnezzar in the time of Daniel Dan 1:4; Dan 2:4. The Kaldin at length lost their nationality, and merged into the caste or class of learned men or astrologers, into which a man might be admitted, not merely by being a Kaldai by birth, but by acquiring the language and learning of the Kasdim Dan 1:4; Dan 5:11. The seats of Chaldee learning were Borsippa (Birs Nimrud), Ur, Babylon, and Sepharvaim (Sippara, Mosaib). Ur or Hur has been found by antiquarian research (see Rawlinson’ s Ancient Monarchies) in the heap of ruins called Mugheir, "the bitumened."This site lies now on the right side of the Frat; but the territory to which it belongs is mainly on the left. And Abram coming from it would naturally cross into Mesopotamia on his way to Haran. Orfa, the other supposed site of Ur, seems to be too near Haran. It is not above twenty or twenty-five miles distant, which would not be more than one day’ s journey.

Gen 11:29, Gen 11:30

But Sarai was barren. - From this statement it is evident that Abram had been married for some time before the migration took place. It is also probable that Milkah had begun to have a family; a circumstance which would render the barrenness of Sarai the more remarkable.

Gen 11:31, Gen 11:32

And Terah took Abram. - Terah takes the lead in this emigration, as the patriarch of the family. In the Samaritan Pentateuch Milkah is mentioned among the emigrants; and it is not improbable that Nahor and his family accompanied Terah, as we find them afterward at Haran, or the city of Nahor Gen 24:10. "And they went forth with them."Terah and Abram went forth with Lot and the other companions of their journey. "To go into the land of Kenaan. It was the design of Terah himself to settle in the land of Kenaan. The boundaries of this land are given in the table of nations Gen 10:19. The Kenaanites were therefore in possession of it when the table of nations was drawn up. It is certain, however, that there were other inhabitants, some of them Shemites probably, anterior to Kenaan, and subjected by his invading race. The prime motive to this change of abode was the call to Abram recorded in the next chapter. Moved by the call of God, Abram "obeyed; and he went out not knowing whither he went"Heb 11:8.

But Terah was influenced by other motives to put himself at the head of this movement. The death of Haran, his oldest son, loosened his attachment to the land of his birth. Besides, Abram and Sarai were no doubt especially dear to him, and he did not wish to lose their society. The inhabitants also of Ur had fallen into polytheism, or, if we may so speak, allotheism, the worship of other gods. Terah had himself been betrayed into compliance with this form of impiety. It is probable that the revelation Abram had received from heaven was the means of removing this cloud from his mind, and restoring in him the knowledge and worship of the true God. Hence, his desire to keep up his connection with Abram, who was called of God. Prayerful conversation with the true and living God, also, while it was fast waning in the land of the Kasdim, seems to have been still maintained in its ancient purity in some parts of the land of Kenaan and the adjacent countries. In the land of Uz, a Shemite, perhaps even at a later period, lived Job; and in the neighboring districts of Arabia were his several friends, all of whom acknowledged the true God. And in the land of Kenaan was Melkizedec, the king of Salem, and the priest of the Most High God. A priest implies a considerable body of true worshippers scattered over the country. Accordingly, the name of the true God was known and revered, at least in outward form, wherever Abram went, throughout the land. The report of this comparatively favorable state of things in the land of Kenaan would be an additional incentive to the newly enlightened family of Terah to accompany Abram in obedience to the divine call.

Terah set out on his journey, no doubt, as soon after the call of Abram as the preparatory arrangements could be made. Now the promise to Abram was four hundred and thirty years before the exodus of the children of Israel out of Egypt Exo 12:40. Of this long period his seed was to be a stranger in a land that was not theirs for four hundred years Gen 15:13. Hence, it follows that Isaac, his seed, was born thirty years after the call of Abram. Now Abram was one hundred years old when Isaac was born, and consequently the call was given when he was seventy years of age - about five years before he entered the land of Kenaan Gen 12:4. This whole calculation exactly agrees with the incidental statement of Paul to the Galatians Gal 3:17 that the law was four hundred and thirty years after the covenant of promise. Terah was accordingly two hundred years old when he undertook the long journey to the land of Kenaan; for he died at two hundred and five, when Abram was seventy-five. Though proceeding by easy stages, the aged patriarch seems to have been exhausted by the length and the difficulty of the way. "They came to Haran and dwelt there."Broken down with fatigue, he halts for a season at Haran to recruit his wasted powers. Filial piety, no doubt, kept Abram watching over the last days of his venerable parents, who probably still cling to the fond hope of reaching the land of his adoption. Hence, they all abode in Haran for the remainder of the five years from the date of Abram’ s call to leave his native land. "And Terah died in Haran."This intimates that he would have proceeded with the others to the land of Kenaan if his life had been prolonged, and likewise that they did not leave Haran until his death.

We have already seen that Abram was seventy-five years of age at the death of Terah. It follows that he was born when Terah was one hundred and thirty years old, and consequently sixty years after Haran. This is the reason why we have placed one hundred and thirty (seventy and sixty), in the genealogical table opposite Terah, because the line of descent is not traced through Haran, who was born when he was seventy, but through Abram, who by plain inference was born when he was one hundred and thirty years old. It will be observed, also, that we have set down seventy opposite Abram as the date of his call, from which is counted the definite period of four hundred and thirty years to the exodus. And as all our texts agree in the numbers here involved, it is obvious that the same adjustment of years has in this case to be made, whatever system of chronology is adopted. Hence, Abram is placed first in the list of Terah’ s sons, simply on account of his personal pre-eminence as the father of the faithful and the ancestor of the promised seed; he and his brother Nahor are both much younger than Haran, are married only after his death, and one of them to his grown-up daughter Milkah; and he and his nephew Lot are meet companions in age as well as in spirit.

Hence, also, Abram lingers in Haran, waiting to take his father with him to the land of promise, if he should revive so far as to be fit for the journey. But it was not the lot of Terah to enter the land, where he would only have been a stranger. He is removed to the better country, and by his departure contributes no doubt to deepen the faith of his son Abram, of his grandson Lot, and of his daughter-in-law Sarai. This explanation of the order of events is confirmed by the statement of Stephen: "The God of glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Charran. Then came he out of the land of the Chaldeans and dwelt in Charran; and from thence, when his father was dead, he removed him into this land, wherein ye now dwell"Act 7:2-4.

Gill: Gen 11:32

And the days of Terah were two hundred years,.... His days are summed up as none of the rest are in this genealogy, that it might be observed; his death being the time of Abram's leaving Chaldea and coming into the land of Canaan, given to him and his seed for an inheritance; see Act 7:4.

and Terah died in Haran: the Arabic historian ^s says, he died in Haran in the month Elul, in the year of his age two hundred and sixty five; but he gives him sixty years too many: a Jewish chronologer ^t says he died in the thirty fifth year of Isaac. Perhaps he gave the name to this place, where he dwelt a while, in memory of his son Haran, which before might be called by another name, Padanaram, as it seems to be called even after this; see Gen 24:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 11:32

¹ tn Heb “And the days of Terah were.”

² tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 11:1-32

1 One language in the world.

2 The building of Babel.

5 It is interrupted by the confusion of tongues, and the builders dispersed.

10 The generations of Shem.

27 The generations of Terah, the father of Abram.

31 Terah, with Abram and Lot, remove from Ur to Haran.

MHCC: Gen 11:27-32

Here begins the story of Abram, whose name is famous in both Testaments. Even the children of Eber had become worshippers of false gods. Those who are through grace, heirs of the land of promise, ought to remember what was the land of their birth; what was their corrupt and sinful state by nature. Abram's brethren were, Nahor, out of whose family both Isaac and Jacob had their wives; and Haran, the father of Lot, who died before his father. Children cannot be sure that they shall outlive their parents. Haran died in Ur, before the happy removal of the family out of that idolatrous country. It concerns us to hasten out of our natural state, lest death surprise us in it. We here read of Abram's departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them about mid-way between Ur and Canaan, where they dwelt till Terah's death. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.

Matthew Henry: Gen 11:27-32

Here begins the story of Abram, whose name is famous, henceforward, in both Testaments. We have here,

I. His country: Ur of the Chaldees. This was the land of his nativity, an idolatrous country, where even the children of Eber themselves had degenerated. Note, Those who are, through grace, heirs of the land of promise, ought to remember what was the land of their nativity, what was their corrupt and sinful state by nature, the rock out of which they were hewn.

II. His relations, mentioned for his sake, and because of their interest in the following story. 1. His father was Terah, of whom it is said (Jos 24:2) that he served other gods, on the other side of the flood, so early did idolatry gain footing in the world, and so hard is it even for those that have some good principles to swim against the stream. Though it is said (Gen 11:26) that when Terah was seventy years old he begat Abram, Nahor, and Haran (which seems to tell us that Abram was the eldest son of Terah, and was born in his seventieth year), yet, by comparing Gen 11:32, which makes Terah to die in his 205 th year, with Act 7:4 (where it is said that he was but seventy-five years old when he removed from Haran), it appears that he was born in the 130 th year of Terah, and probably was his youngest son; for, in God's choices, the last are often first and the first last. We have, 2. Some account of his brethren. (1.) Nahor, out of whose family both Isaac and Jacob had their wives. (2.) Haran, the father of Lot, of whom it is here said (Gen 11:28) that he died before his father Terah. Note, Children cannot be sure that they shall survive their parents; for death does not go by seniority, taking the eldest first. The shadow of death is without any order, Job 10:22. It is likewise said that he died in Ur of the Chaldees, before the happy removal of the family out of that idolatrous country. Note, It concerns us to hasten out of our natural state, lest death surprise us in it. 3. His wife was Sarai, who some think, was the same with Iscah, the daughter of Haran. Abram himself says of her that she was the daughter of his father, but not the daughter of his mother, Gen 20:12. She was ten years younger than Abram.

III. His departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God, of which we shall read more, Gen 12:1, etc. This chapter leaves them in Haran, or Charran, a place about mid-way between Ur and Canaan, where they dwelt till Terah's head was laid, probably because the old man was unable, through the infirmities of age, to proceed in his journey. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.

Keil-Delitzsch: Gen 11:27-32

The genealogical data in Gen 11:27-32 prepare the way for the history of the patriarchs. The heading, " These are the generations of Terah, "belongs not merely to Gen 11:27-32, but to the whole of the following account of Abram, since it corresponds to "the generations"of Ishmael and of Isaac in Gen 25:12 and Gen 25:19. Of the three sons of Terah, who are mentioned again in Gen 11:27 to complete the plan of the different Toledoth , such genealogical notices are given as are of importance to the history of Abram and his family. According to the regular plan of Genesis, the fact that Haran the youngest son of Terah begat Lot, is mentioned first of all, because the latter went with Abram to Canaan; and then the fact that he died before his father Terah, because the link which would have connected Lot with his native land was broken in consequence. "Before his father," פּני על lit., upon the face of his father, so that he saw and survived his death. Ur of the Chaldees is to be sought either in the " Ur nomine persicum castellum "of Ammian (25, 8), between Hatra and Nisibis, near Arrapachitis, or in Orhoi , Armenian Urrhai , the old name for Edessa , the modern Urfa . - Gen 11:29. Abram and Nahor took wives from their kindred. Abram married Sarai, his half-sister (Gen 20:12), of whom it is already related, in anticipation of what follows, that she was barren. Nahor married Milcah, the daughter of his brother Haran, who bore to him Bethuel, the father of Rebekah (Gen 22:22-23). The reason why Iscah is mentioned is doubtful. For the rabbinical notion, that Iscah is another name for Sarai, is irreconcilable with Gen 20:12, where Abram calls Sarai his sister, daughter of his father, though not of his mother; on the other hand, the circumstance that Sarai is introduced in Gen 11:31 merely as the daughter-in-law of Terah, may be explained on the ground that she left Ur, not as his daughter, but as the wife of his son Abram. A better hypothesis is that of Ewald , that Iscah is mentioned because she was the wife of Lot; but this is pure conjecture. According to Gen 11:31, Terah already prepared to leave Ur of the Chaldees with Abram and Lot, and to remove to Canaan. In the phrase " they went forth with them, "the subject cannot be the unmentioned members of the family, such as Nahor and his children; though Nahor must also have gone to Haran, since it is called in Gen 24:10 the city of Nahor. For if he accompanied them at this time, there is no perceptible reason why he should not have been mentioned along with the rest. The nominative to the verb must be Lot and Sarai, who went with Terah and Abram; so that although Terah is placed at the head, Abram must have taken an active part in the removal, or the resolution to remove. This does not, however, necessitate the conclusion, that he had already been called by God in Ur. Nor does Gen 15:7 require any such assumption. For it is not stated there that God called Abram in Ur, but only that He brought him out . But the simple fact of removing from Ur might also be called a leading out, as a work of divine superintendence and guidance, without a special call from God. It was in Haran that Abram first received the divine call to go to Canaan (Gen 12:1-4), when he left not only his country and kindred, but also his father's house. Terah did not carry out his intention to proceed to Canaan, but remained in Haran, in his native country Mesopotamia, probably because he found there what he was going to look for in the land of Canaan. Haran, more properly Charan , חרן , is a place in north-western Mesopotamia, the ruins of which may still be seen, a full day's journey to the south of Edessa (Gr. Κάῤῥαι , Lat. Carrae ), where Crassus fell when defeated by the Parthians. It was a leading settlement of the Ssabians, who had a temple there dedicated to the moon, which they traced back to Abraham. There Terah died at the age of 205, or sixty years after the departure of Abram for Canaan; for, according to Gen 11:26, Terah was seventy years old when Abram was born, and Abram was seventy-five years old when he arrived in Canaan. When Stephen, therefore, placed the removal of Abram from Haran to Canaan after the death of his father, he merely inferred this from the fact, that the call of Abram (Gen 12) was not mentioned till after the death of Terah had been noticed, taking the order of the narrative as the order of events; whereas, according to the plan of Genesis, the death of Terah is introduced here, because Abram never met with his father again after leaving Haran, and there was consequently nothing more to be related concerning him.

Character of the Patriarchal History

The dispersion of the descendants of the sons of Noah, who had now grown into numerous families, was necessarily followed on the one hand by the rise of a variety of nations, differing in language, manners, and customs, and more and more estranged from one another; and on the other by the expansion of the germs of idolatry, contained in the different attitudes of these nations towards God, into the polytheistic religions of heathenism, in which the glory of the immortal God was changed into an image made like to mortal man, and to birds, and four-footed beasts, and creeping things (Rom 1:23 cf. Wis. 13-15). If God therefore would fulfil His promise, no more to smite the earth with the curse of the destruction of every living thing because of the sin of man (Gen 8:21-22), and yet would prevent the moral corruption which worketh death from sweeping all before it; it was necessary that by the side of these self-formed nations He should form a nation for Himself, to be the recipient and preserver of His salvation, and that in opposition to the rising kingdoms of the world He should establish a kingdom for the living, saving fellowship of man with Himself. The foundation for this was laid by God in the call and separation of Abram from his people and his country, to make him, by special guidance, the father of a nation from which the salvation of the world should come. With the choice of Abram and revelation of God to man assumed a select character, inasmuch as God manifested Himself henceforth to Abram and his posterity alone as the author of salvation and the guide to true life; whilst other nations were left to follow their own course according to the powers conferred upon them, in order that they might learn that in their way, and without fellowship with the living God, it was impossible to find peace to the soul, and the true blessedness of life (cf. Act 17:27). But this exclusiveness contained from the very first the germ of universalism. Abram was called, that through him all the families of the earth might be blessed (Gen 12:1-3). Hence the new form which the divine guidance of the human race assumed in the call of Abram was connected with the general development of the world, - in the one hand, by the fact that Abram belonged to the family of Shem, which Jehovah had blessed, and on the other, by his not being called alone, but as a married man with his wife. But whilst, regarded in this light, the continuity of the divine revelation was guaranteed, as well as the plan of human development established in the creation itself, the call of Abram introduced so far the commencement of a new period, that to carry out the designs of God their very foundations required to be renewed. Although, for example, the knowledge and worship of the true God had been preserved in the families of Shem in a purer form than among the remaining descendants of Noah, even in the house of Terah and worship of God was corrupted by idolatry (Jos 24:2-3); and although Abram was to become the father of the nation which God was about to form, yet his wife was barren, and therefore, in the way of nature, a new family could not be expected to spring from him.

As a perfectly new beginning, therefore, the patriarchal history assumed the form of a family history, in which the grace of God prepared the ground for the coming Israel. For the nation was to grow out of the family, and in the lives of the patriarchs its character was to be determined and its development foreshadowed. The early history consists of three stages, which are indicated by the three patriarchs, peculiarly so called, Abraham, Isaac, and Jacob; and in the sons of Jacob the unity of the chosen family was expanded into the twelve immediate fathers of the nation. In the triple number of the patriarchs, the divine election of the nation on the one hand, and the entire formation of the character and guidance of the life of Israel on the other, were to attain to their fullest typical manifestation. These two were the pivots, upon which all the divine revelations made to the patriarchs, and all the guidance they received, were made to turn. The revelations consisted almost exclusively of promises; and so far as these promises were fulfilled in the lives of the patriarchs, the fulfilments themselves were predictions and pledges of the ultimate and complete fulfilment, reserved for a distant, or for the most remote futurity. And the guidance vouchsafed had for its object the calling forth of faith in response to the promise, which should maintain itself amidst all the changes of this earthly life. "A faith, which laid hold of the word of promise, and on the strength of that word gave up the visible and present for the invisible and future, was the fundamental characteristic of the patriarchs"( Delitzsch ). This faith Abram manifested and sustained by great sacrifices, by enduring patience, and by self-denying by great sacrifices, by enduring patience, and by self-denying obedience of such a kind, that he thereby became the father of believers ( πατὴρ πάντων τῶν πιστευόντων , Rom 4:11). Isaac also was strong in patience and hope; and Jacob wrestled in faith amidst painful circumstances of various kinds, until he had secured the blessing of the promise. "Abraham was a man of faith that works; Isaac, of faith that endures; Jacob, of faith that wrestles"( Baumgarten ). - Thus, walking in faith, the patriarchs were types of faith for all the families that should spring from them, and be blessed through them, and ancestors of a nation which God had resolved to form according to the election of His grace. For the election of God was not restricted to the separation of Abram from the family of Shem, to be the father of the nation which was destined to be the vehicle of salvation; it was also manifest in the exclusion of Ishmael, whom Abram had begotten by the will of man, through Hagar the handmaid of his wife, for the purpose of securing the promised seed, and in the new life imparted to the womb of the barren Sarai, and her consequent conception and birth of Isaac, the son of promise. And lastly, it appeared still more manifestly in the twin sons born by Rebekah to Isaac, of whom the first-born, Esau, was rejected, and the younger, Jacob, chosen to be the heir of the promise; and this choice, which was announced before their birth, was maintained in spite of Isaac's plans, or that Jacob, and not Esau, received the blessing of the promise. - All this occurred as a type for the future, that Israel might know and lay to heart the fact, that bodily descent from Abraham did not make a man a child of God, but that they alone were children of God who laid hold of the divine promise in faith, and walked in the steps of their forefather's faith (cf. Rom 9:6-13).

If we fix our eyes upon the method of the divine revelation, we find a new beginning in this respect, that as soon as Abram is called, we read of the appearing of God. It is true that from the very beginning God had manifested Himself visibly to men; but in the olden time we read nothing of appearances, because before the flood God had not withdrawn His presence from the earth. Even to Noah He revealed Himself before the flood as one who was present on the earth. But when He had established a covenant with him after the flood, and thereby had assured the continuance of the earth and of the human race, the direct manifestations ceased, for God withdrew His visible presence from the world; so that it was from heaven that the judgment fell upon the tower of Babel, and even the call to Abram in his home in Haran was issued through His word, that is to say, no doubt, through an inward monition. But as soon as Abram had gone to Canaan, in obedience to the call of God, Jehovah appeared to him there (Gen 12:7). These appearances, which were constantly repeated from that time forward, must have taken place from heaven; for we read that Jehovah , after speaking with Abram and the other patriarchs, "went away"(Gen 18:33), or "went up"(Gen 17:22; Gen 35:13); and the patriarchs saw them, sometimes while in a waking condition, in a form discernible to the bodily senses, sometimes in visions, in a state of mental ecstasy, and at other times in the form of a dream (Gen 28:12.). On the form in which God appeared, in most instances, nothing is related. But in Gen 18:1. it is stated that three men came to Abram, one of whom is introduced as Jehovah , whilst the other two are called angels (Gen 19:1). Beside this, we frequently read of appearances of the "angel of Jehovah "(Gen 16:7; Gen 22:11, etc.), or of "Elohim," and the "angel of Elohim "(Gen 21:17; Gen 31:11, etc.), which were repeated throughout the whole of the Old Testament, and even occurred, though only in vision, in the case of the prophet Zechariah. The appearances of the angel of Jehovah (or Elohim ) cannot have been essentially different from those of Jehovah (or Elohim ) Himself; for Jacob describes the appearances of Jehovah at Bethel (Gen 28:13.) as an appearance of "the angel of Elohim ,"and of "the God of Bethel"(Gen 31:11, Gen 31:13); and in his blessing on the sons of Joseph (Gen 48:15-16), "The God ( Elohim ) before whom my fathers Abraham and Isaac did walk, the God ( Elohim ) which fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads,"he places the angel of God on a perfect equality with God, not only regarding Him as the Being to whom he has been indebted for protection all his life long, but entreating from Him a blessing upon his descendants.

The question arises, therefore, whether the angel of Jehovah , or of God , was God Himself in one particular phase of His self-manifestation, or a created angel of whom God made use as the organ of His self-revelation.

(Note: In the old Jewish synagogue the Angel of Jehovah was regarded as the Shechinah , the indwelling of God in the world, i.e., the only Mediator between God and the world, who bears in the Jewish theology the name Metatron . The early Church regarded Him as the Logos , the second person of the Deity; and only a few of the fathers, such as Augustine and Jerome , thought of a created angel (vid., Hengstenberg, Christol. vol. 3, app.). This view was adopted by many Romish theologians, by the Socinians, Arminians, and others, and has been defended recently by Hoffmann , whom Delitzsch , Kurtz , and others follow. But the opinion of the early Church has been vindicated most thoroughly by Hengstenberg in his Christology.)

The former appears to us to be the only scriptural view. For the essential unity of the Angel of Jehovah with Jehovah Himself follows indisputably from the following facts. In the first place, the Angel of God identifies Himself with Jehovah and Elohim , by attributing to Himself divine attributes and performing divine works: e.g., Gen 22:12, "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me "(i.e., hast been willing to offer him up as a burnt sacrifice to God); again (to Hagar) Gen 16:10, " I will multiply thy seed exceedingly, that it shall not be numbered for multitude;"Gen 21, " I will make him a great nation,"-the very words used by Elohim in Gen 17:20 with reference to Ishmael, and by Jehovah in Gen 13:16; Gen 15:4-5, with regard to Isaac; also Exo 3:6., " I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob: I have surely seen the affliction of My people which are in Egypt, and have heard their cry, and I am come down to deliver them"(cf. Jdg 2:1). In addition to this, He performs miracles, consuming with fire the offering placed before Him by Gideon, and the sacrifice prepared by Manoah, and ascending to haven in the flame of the burnt-offering (Jdg 6:21; Jdg 13:19-20).

Secondly , the Angel of God was recognised as God by those to whom He appeared, on the one hand by their addressing Him as Adonai (i.e., the Lord God; Jdg 6:15), declaring that they had seen God, and fearing that they should die (Gen 16:13; Exo 3:6; Jdg 6:22-23; Jdg 13:22), and on the other hand by their paying Him divine honour, offering sacrifices which He accepted, and worshipping Him (Jdg 6:20; Jdg 13:19-20, cf. Gen 2:5). The force of these facts has been met by the assertion, that the ambassador perfectly represents the person of the sender; and evidence of this is adduced not only from Grecian literature, but from the Old Testament also, where the addresses of the prophets often glide imperceptibly into the words of Jehovah , whose instrument they are. But even if the address in Gen 22:16, where the oath of the Angel of Jehovah is accompanied by the words, "saith the Lord,"and the words and deeds of the Angel of God in certain other cases, might be explained in this way, a created angel sent by God could never say, "I am the God of Abraham, Isaac, and Jacob,"or by the acceptance of sacrifices and adoration, encourage the presentation of divine honours to himself. How utterly irreconcilable this fact is with the opinion that the Angel of Jehovah was a created angel, is conclusively proved by Rev 22:9, which is generally regarded as perfectly corresponding to the account of the "Angel of Jehovah "of the Old Testament. The angel of God, who shows the sacred seer the heavenly Jerusalem, and who is supposed to say, "Behold, I come quickly"(Rev 22:7), and "I am Alpha and Omega"(Rev 22:13), refuses in the most decided way the worship which John is about to present, and exclaims, "See I am thy fellow-servant: worship God."

Thirdly , the Angel of Jehovah is also identified with Jehovah by the sacred writers themselves, who call the Angel Jehovah without the least reserve (cf. Exo 3:2 and Exo 3:4, Jdg 6:12 and Jdg 6:14-16, but especially Exo 14:19, where the Angel of Jehovah goes before the host of the Israelites, just as Jehovah is said to do in Exo 13:21). - On the other hand, the objection is raised, that ἄγγελος κυρίου in the New Testament, which is confessedly the Greek rendering of יהוה מלאך , is always a created angel, and for that reason cannot be the uncreated Logos or Son of God, since the latter could not possibly have announced His own birth to the shepherds at Bethlehem. But this important difference has been overlooked, that according to Greek usage, ἄγγελος κυρίου denotes an (any) angel of the Lord, whereas according to the rules of the Hebrew language יהוה מלאך means the angel of the Lord; that in the New Testament the angel who appears is always described as ἄγγελος κυρίου without the article, and the definite article is only introduced in the further course of the narrative to denote the angel whose appearance has been already mentioned, whereas in the Old Testament it is always " the Angel of Jehovah "who appears, and whenever the appearance of a created angel is referred to, he is introduced first of all as "an angel"(vid., 1Ki 19:5 and 1Ki 19:7).

(Note: The force of this difference cannot be set aside by the objection that the New Testament writers follow the usage of the Septuagint, where יהוה מלאךis rendered ἄγγελος κυρίου . For neither in the New Testament nor in the Alex. version of the Old is ἄγγελος κυρίου used as a proper name; it is a simple appellative, as is apparent from the fact that in every instance, in which further reference is made to an angel who has appeared, he is called ὀ ἄγγελος , with or without κυρίου . All that the Septuagint rendering proves, is that the translators supposed "the angel of the Lord"to be a created angel; but it by no means follows that their supposition is correct.)

At the same time, it does not follow from this use of the expression Maleach Jehovah , that the (particular) angel of Jehovah was essentially one with God, or that Maleach Jehovah always has the same signification; for in Mal 2:7 the priest is called Maleach Jehovah , i.e., the messenger of the Lord. Who the messenger or angel of Jehovah was, must be determined in each particular instance from the connection of the passage; and where the context furnishes no criterion, it must remain undecided. Consequently such passages as Psa 34:7; Psa 35:5-6, etc., where the angel of Jehovah is not more particularly described, or Num 20:16, where the general term angel is intentionally employed, or Act 7:30; Gal 3:19, and Heb 2:2, where the words are general and indefinite, furnish no evidence that the Angel of Jehovah , who proclaimed Himself in His appearances as one with God, was not in reality equal with God, unless we are to adopt as the rule for interpreting Scripture the inverted principle, that clear and definite statements are to be explained by those that are indefinite and obscure.

In attempting now to determine the connection between the appearance of the Angel of Jehovah (or Elohim ) and the appearance of Jehovah or Elohim Himself, and to fix the precise meaning of the expression Maleach Jehovah , we cannot make use, as recent opponents of the old Church view have done, of the manifestation of God in Gen 18 and 19, and the allusion to the great prince Michael in Dan 10:13, Dan 10:21; Dan 12:1; just because neither the appearance of Jehovah in the former instance, nor that of the archangel Michael in the latter, is represented as an appearance of the Angel of Jehovah . We must confine ourselves to the passages in which "the Angel of Jehovah "is actually referred to. We will examine these, first of all, for the purpose of obtaining a clear conception of the form in which the Angel of Jehovah appeared. Gen 16, where He is mentioned for the first time, contains no distinct statement as to His shape, but produces on the whole the impression that He appeared to Hagar in a human form, or one resembling that of man; since it was not till after His departure that she drew the inference from His words, that Jehovah had spoken with her. He came in the same form to Gideon, and sat under the terebinth at Ophrah with a staff in His hand (Jdg 6:11 and Jdg 6:21); also to Manoah's wife, for she took Him to be a man of God, i.e., a prophet, whose appearance was like that of the Angel of Jehovah (Jdg 13:6); and lastly, to Manoah himself, who did not recognise Him at first, but discovered afterwards, from the miracle which He wrought before his eyes, and from His miraculous ascent in the flame of the altar, that He was the Angel of Jehovah (Jdg 13:9-20). In other cases He revealed Himself merely by calling and speaking from heaven, without those who heard His voice perceiving any form at all; e.g., to Hagar, in Gen 21:17., and to Abraham, Gen 22:11. On the other hand, He appeared to Moses (Exo 3:2) in a flame of fire, speaking to him from the burning bush, and to the people of Israel in a pillar of cloud and fire (Exo 14:19, cf. Exo 13:21.), without any angelic form being visible in either case. Balaam He met in a human or angelic form, with a drawn sword in His hand (Num 22:22-23). David saw Him by the threshing-floor of Araunah, standing between heaven and earth, with the sword drawn in His hand and stretched out over Jerusalem (1Ch 21:16); and He appeared to Zechariah in a vision as a rider upon a red horse (Zec 1:9.). - From these varying forms of appearance it is evident that the opinion that the Angel of the Lord was a real angel, a divine manifestation, "not in the disguise of angel, but through the actual appearance of an angel,"is not in harmony with all the statements of the Bible. The form of the Angel of Jehovah , which was discernible by the senses, varied according to the purpose of the appearance; and, apart from Gen 21:17 and Gen 22:11, we have a sufficient proof that it was not a real angelic appearance, or the appearance of a created angel, in the fact that in two instances it was not really an angel at all, but a flame of fire and a shining cloud which formed the earthly substratum of the revelation of God in the Angel of Jehovah (Exo 3:2; Exo 14:19), unless indeed we are to regard natural phenomena as angels, without any scriptural warrant for doing so.

(Note: The only passage that could be adduced in support of this, viz., Psa 104:4, does not prove that God makes natural objects, winds and flaming fire, into forms in which heavenly spirits appear, or that He creates spirits out of them. Even if we render this passage, with Delitzsch , "making His messengers of winds, His servants of flaming fire,"the allusion, as Delitzsch himself observes, is not to the creation of angels; nor can the meaning be, that God gives wind and fire to His angels as the material of their appearance, and as it were of their self-incorporation. For עה, materia ex qua , is never met with in this sense, not even in 2Ch 4:18-22. For the greater part of the temple furniture summed up in this passage, of which it is stated that Solomon made them of gold, was composed of pure gold; and if some of the things were merely covered with gold, the writer might easily apply the same expression to this, because he had already given a more minute account of their construction (e.g., Gen 3:7). But we neither regard this rendering of the psalm as in harmony with the context, nor assent to the assertion that עשׂהwith a double accusative, in the sense of making into anything, is ungrammatical.)

These earthly substrata of the manifestation of the "Angel of Jehovah "perfectly suffice to establish the conclusion, that the Angel of Jehovah was only a peculiar form in which Jehovah Himself appeared, and which differed from the manifestations of God described as appearances of Jehovah simply in this, that in "the Angel of Jehovah ,"God or Jehovah revealed Himself in a mode which was more easily discernible by human senses, and exhibited in a guise of symbolical significance the design of each particular manifestation. In the appearances of Jehovah no reference is made to any form visible to the bodily eye, unless they were through the medium of a vision or a dream, excepting in one instance (Gen 18), where Jehovah and two angels come to Abraham in the form of three men, and are entertained by him-a form of appearance perfectly resembling the appearances of the Angel of Jehovah , but which is not so described by the author, because in this case Jehovah does not appear alone, but in the company of two angels, that "the Angel of Jehovah "might not be regarded as a created angel.

But although there was no essential difference, but only a formal one, between the appearing of Jehovah and the appearing of the Angel of Jehovah , the distinction between Jehovah and the Angel of Jehovah points to a distinction in the divine nature, to which even the Old Testament contains several obvious allusions. The very name indicates such a difference. יהוה מלאך (from לאך to work, from which come מלאכה the work, opus , and מלאך , lit., he through whom a work is executed, but in ordinary usage restricted to the idea of a messenger) denotes the person through whom God works and appears. Beside these passages which represent "the Angel of Jehovah "as one with Jehovah , there are others in which the Angel distinguishes Himself from Jehovah ; e.g., when He gives emphasis to the oath by Himself as an oath by Jehovah , by adding "said Jehovah "(Gen 22:16); when He greets Gideon with the words, " Jehovah with thee, thou brave hero"(Jdg 6:12); when He says to Manoah, "Though thou constrainedst me, I would not eat of thy food; but if thou wilt offer a burnt-offering to Jehovah , thou mayest offer it"(Jdg 13:16); for when He prays, in Zec 1:12, " Jehovah Sabaoth, how long wilt Thou not have mercy on Jerusalem?"(Compare also Gen 19:24, where Jehovah is distinguished from Jehovah .) Just as in these passages the Angel of Jehovah distinguishes Himself personally from Jehovah , there are others in which a distinction is drawn between a self-revealing side of the divine nature, visible to men, and a hidden side, invisible to men, i.e., between the self-revealing and the hidden God. Thus, for example, not only does Jehovah say of the Angel, whom He sends before Israel in the pillar of cloud and fire, "My name is in Him,"i.e., he reveals My nature (Exo 23:21), but He also calls Him פּני , "My face"(Exo 33:14); and in reply to Moses' request to see His glory, He says "Thou canst not see My face, for there shall no man see Me and live,"and then causes His glory to pass by Moses in such a way that he only sees His back, but not His face (Exo 33:18-23). On the strength of these expression, He in whom Jehovah manifested Himself to His people as a Saviour is called in Isa 63:9, "the Angel of His face,"and all the guidance and protection of Israel are ascribed to Him. In accordance with this, Malachi, the last prophet of the Old Testament, proclaims to the people waiting for the manifestation of Jehovah , that is to say, for the appearance of the Messiah predicted by former prophets, that the Lord ( האדון , i.e., God), the Angel of the covenant, will come to His temple (Gen 3:1). This "Angel of the covenant,"or "Angel of the face,"has appeared in Christ. The Angel of Jehovah , therefore, was no other than the Logos, which not only "was with God,"but "was God,"and in Jesus Christ "was made flesh"and "came unto His own"(Joh 1:1-2, Joh 1:11); the only-begotten Son of God, who was sent by the Father into the world, who, though one with the Father, prayed to the Father (John 17), and who is even called "the Apostle," ὀ ἀπόστολος , in Heb 3:1. From all this it is sufficiently obvious, that neither the title Angel or Messenger of Jehovah , nor the fact that the Angel of Jehovah prayed to Jehovah Sabaoth, furnishes any evidence against His essential unity with Jehovah . That which is unfolded in perfect clearness in the New Testament through the incarnation of the Son of God, was still veiled in the Old Testament according to the wisdom apparent in the divine training. The difference between Jehovah and the Angel of Jehovah is generally hidden behind the unity of the two, and for the most part Jehovah is referred to as He who chose Israel as His nation and kingdom, and who would reveal Himself at some future time to His people in all His glory; so that in the New Testament nearly all the manifestations of Jehovah under the Old Covenant are referred to Christ, and regarded as fulfilled through Him.

(Note: This is not a mere accommodation of Scripture, but the correct interpretation of the obscure hints of the Old Testament by the light of the fulfilment of the New. For not only is the Maleach Jehovah the revealer of God, but Jehovah Himself is the revealed God and Saviour. Just as in the history of the Old Testament there are not only revelations of the Maleach Jehovah , but revelations of Jehovah also; so in the prophecies the announcement of the Messiah, the sprout of David and servant of Jehovah , is intermingled with the announcement of the coming of Jehovah to glorify His people and perfect His kingdom.)

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 11:27--12:10

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

All that Moses wrote in this pericope (11:27-12:9) deals with Abram and his future in the Promised Land. Abram obeyed the Lord's command to leave his homeland for a land God would provide with the promise that he would be a blessing to the rest of the world. Abram's example of obedience is a model for all believers to forsake all else to obtain the promised blessings of God and to serve Him by becoming a blessing to others.

"Within the book of Genesis no section is more significant than 11:27-12:9."⁴⁰⁷

Constable: Gen 11:27-32

Abram's ancestors 11:27-32

"The function of this genealogy is not so much to connect Abraham with the preceding events, as the previous genealogies have done, but to provide the reader with the necessary background for understanding the events in the life of Abraham. The list includes eight names. All the individuals named are relevant for understanding the events of the following narrative except Iscah' (v. 29). The inclusion of this otherwise insignificant name in the list suggests that the author is seeking to achieve a specific number of names. Thus far in the Book of Genesis, the author has followed a pattern of listing ten names between important individuals in the narrative. In this short list only eight names are given, hence if we are expecting ten names, the number of individuals in this list appears to be short by two names. By listing only eight names, the author leaves the reader uncertain who the ninth and, more importantly, the tenth name will be. It is only as the narrative unfolds that the ninth and tenth names are shown to be the two sons of Abraham, Ishmael' (16:15) and Isaac' (21:3)."⁴⁰⁸

Abram evidently grew up in the city of Ur.

"Ur is well known as an important center in the land of Sumer; it reached its zenith under the kings of the third dynasty of Ur, who around 2060-1950 B.C. [Abram was born ca. 2166 B.C.] revived for the last time the ancient cultural traditions of the Sumerians. The names of several of Abram's relatives are also the names of known cities: . . . Terah . . . Nahor . . . Serug . . . Haran . . . and Laban the Aramean, Jacob's father-in-law, was from the city Haran in Paddan-aram. All these are places around the river Balih in northern Mesopotamia. Haran and Nahor are often mentioned in the Mari documents of the eighteenth century B.C., and cities named Tell-terah and Serug are known from later Assyrian sources."⁴⁰⁹

A later writer probably added the reference to the Chaldeans in verse 28 since the Chaldeans did not enter Babylonia until about 1, 000 B.C.⁴¹⁰

"The movement between Ur and Haran becomes easy to understand when we recall that Ur was the greatest commercial capital that the world had yet seen . . . ."⁴¹¹

God first called Abram to leave his home when the patriarch still lived in Ur (12:1-3). Abram's family members were polytheists (Josh. 24:2). Abram married his half-sister, Sarai, which was not contrary to God's will at this early date in history (cf. Lev. 18:9; 20:17; Deut. 27:22). God's call was pure grace; there is no evidence in the text that God chose Abram because he merited favor. God was beginning to form a family of faithful followers for Himself. He called them to leave this urban center in trust and obedience.

Abram's family stayed in Haran for some time (vv. 31-32). When the patriarch Terah died, Abram continued his trek toward Canaan in obedience to God's call.

"Like Nuzi, Haran was also part of the Hurrian Mitanni Empire whilst the Hurrians were at the height of their power, so that the tablets discovered at Nuzi would also reflect the way of life in Haran. In this manner, scholars have ascertained from a careful study of the Nuzi tablets that they are very helpful in explaining many of the Biblical episodes relating to the Patriarchs, which had hitherto been somewhat puzzling.

"Although the Bible indicates that Abram eventually left Haran (Genesis 12:4), the Patriarchs nevertheless kept in close contact with that city. Abram sent his servant back to Aram-naharaim, the region in which Haran was situated, in order to find a wife for his son Isaac (Genesis 24:2-10). Isaac later told his younger son Jacob to flee to his uncle Laban in Haran, in order to escape the wrath of his brother Esau, whom he had tricked out of his birthright blessing (Genesis 27:43). Jacob indeed fled to Haran, subsequently marrying there his cousins Leah and Rachel (Genesis 29:1-30).

"The influence of Hurrian society on the Patriarchs was undoubtedly very strong, not only because of the origins of Abram in Mesopotamia, but also because all the Patriarchs maintained contact with the area. This is borne out by the fact that many of the incidents in the Biblical narratives relating to the Patriarchs in reality reflect Hurrian social and legal customs, and prove beyond reasonable doubt that the Patriarchal way of life had its roots in Hurrian society."⁴¹²

"In the period (the first part of the Middle Bronze Age [ca. 2000-1750 B.C.]) Palestine was receiving an infusion of population as semi-nomadic groups infiltrated the land. . . .

"That these newcomers were Amorites,' of the same Northwest-Semitic stock as those whom we have met in Mesopotamia, can scarcely be doubted. Their names, so far as these are known, point unanimously in that direction. Their mode of life is splendidly illustrated by the Tale of Sinuhe, but especially by the stories of Genesis--for it is difficult to escape the conclusion that the migration of Israel's ancestors was a part of this very movement. These people brought to Palestine no fundamental ethnic change, for they were of the same general Northwest-Semitic stock as were the Canaanites."⁴¹³

Major Historical Periods of the Promised Land

Stone (Neolithic) Age to ca. 4000 BC (?)

Copper (Calcolithic) Age ca. 4000-3150 BC (?)

Early Bronze Age I 3150-2850 BC

Early Bronze Age II 2850-2650 BC

Early Bronze Age III 2650-2350 BC

Early Bronze Age IV 2350-2200 BC

Middle Bronze Age I 2200-2000 BC

Middle Bronze Age IIA 2000-1750 BC

Middle Bronze Age IIB 1750-1630 BC

Middle Bronze Age IIC 1630-1550 BC

Late Bronze Age I 1550-1400 BC

Late Bronze Age IIA 1400-1300 BC

Late Bronze Age IIB 1300-1200 BC

Iron Age I 1200-1000 BC

Iron Age II 1000-586 BC

Babylonian/Persian Period 586-332 BC

Hellenistic Period I (Ptolemaic and Seleucid) 332-152 BC

Hellenistic Period II (Hasmonean) 152-37 BC

Roman Period I (Herodian) 37 BC-AD 70

Roman Period II AD 70-180

Roman Period III AD 180-324

Byzantine Period (Christian) AD 324-640

Arab Period (Moslem) AD 640-1099

Crusader Period (Christian) AD 1099-1291

Mameluk Period (Moslem) AD 1291-1517

Turkish Period (Moslem) AD 1517-1917

British Mandate Period (Christian) AD 1917-1948

State of Israel Period (Jewish) 1948-today

Guzik: Gen 11:1-32

Genesis 11 - Mankind after the Flood; the Tower of Babel

A. The tower of Babel.

1. (1-4) A tower in the land of Shinar.

Now the whole earth had one language and one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. Then they said to one another, "Come, let us make bricks and bake them thoroughly." They had brick for stone, and they had asphalt for mortar. And they said, "Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth."

a. The land of Shinar: Shinar was a term used also of Babylon (Genesis 10:10). The multiplied descendants from the ark came together to build a great city and tower, in rebellion against God's command to spread out over the earth (Genesis 9:1).

b. "Let us make bricks and bake them thoroughly" . . . they had asphalt for mortar: Using baked bricks and asphalt for mortar, men built a tower that was both strong and waterproof, even as Noah used the same material in waterproofing the ark (Genesis 6:14). Later Moses' mother used the same material in waterproofing Moses' basket (Exodus 2:3).

i. "Archaeology has revealed that this type of kiln-fired brick and asphalt construction was common in ancient Babylon." (Morris)

c. Come, let us build ourselves a city: The heart and the materials relevant to the tower of Babel show that it was not only disobedient to God's command to fill the earth (Genesis 9:1), but it also shows man did not believe God's promise to never again flood the earth. A waterproof tower was made to "protect" man against a future deluge.

i. This was a strong statement of self against God. When they said let us build ourselves a city, and a tower whose top is in the heavens, they meant it.

d. A tower whose top is in the heavens: The top of the tower was intended to be in the heavens. It is doubtful they thought they could build a tower to heaven. It is more likely they built the tower as an observation point of the heavens; it was built "unto the heavens." Most astrological and occult practices have a history back to Babel.

i. If they really wanted to build a tower to reach heaven, it is unlikely they would start on the plain of Shinar, which is about Sea Level. Common sense says they would start on one of the a nearby mountains.

ii. This tower was real. The ancient Greek historian Herodotus said the tower of Babel still stood in his day and he had seen it.

2. (5-9) God scatters them over the whole earth.

But the LORD came down to see the city and the tower which the sons of men had built. And the LORD said, "Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. "Come, let Us go down and there confuse their language, that they may not understand one another's speech." So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city. Therefore its name is called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth.

a. The LORD came down to see the city and the tower: The personal character of the language indicates this perhaps was a time when God came down in the form of a man, in the Person of Jesus Christ.

b. Let Us go down: This is another subtle reference to the Trinity.

c. Nothing that they propose to do will be withheld from them: The potential of fallen man is terrible and powerful. When we think of the horrific accomplishments for evil of men in the 20 ^th century, the great ability of men and nations is a painful consideration.

d. So the LORD scattered them abroad: The forced separation of men from Babel was more God's mercy than His judgment. God, in dividing man both linguistically and geographically, put a check on the power of his fallen nature.

e. The LORD confused the language of all the earth: The division of the languages is a fascinating subject. Modern linguists know man did not invent language, any more than man invented his own circulatory or nervous system. Most modern linguists believe language is so unique that the only way they can explain it apart from God is to say that it was part of a unique evolutionary process.

i. Language can not be the product of man putting together sounds all by himself. For example, there are many universal human sounds (like the "raspberry" sound) that are not part of any human language. If man invented language on his own, it would make sense for some language to use that sound.

ii. Language is so complex because languages exist as whole systems, not as small parts put together. Most modern linguists believe all languages come from one original language.

f. From there the LORD scattered them abroad over the face of all the earth: Think what it was like for a family to leave the area of Babel and go out on their own. They must look for a suitable place to live, and once they found it, they must exist by hunting and gathering, living in crude dwellings or caves until they could support themselves by agriculture and taking advantage of the natural resources. Families would multiply rapidly, develop their own culture, and their own distinctive biological and physical characteristics influenced by their environment. In the small population, genetic characteristics change very quickly, and as the population of the group grew bigger, the changes stabilized and became more or less permanent.

i. The whole account of what happened at Babel with its anti-God dictator, its organized rebellion against God, and its direct distrust of God's promise shows man hasn't gotten any better since the flood. Time, progress, government, and organization have made man better off, but not better.

ii. Now God will begin to make man better, and He will start as He always starts: with a man who will do His will, even if he does not do His will perfectly.

B. The line of Adam through Shem to Abram.

1. (10-25) From Shem to Terah, the father of Abram.

This is the genealogy of Shem: Shem was one hundred years old, and begot Arphaxad two years after the flood. After he begot Arphaxad, Shem lived five hundred years, and begot sons and daughters. Arphaxad lived thirty-five years, and begot Salah. After he begot Salah, Arphaxad lived four hundred and three years, and begot sons and daughters. Salah lived thirty years, and begot Eber. After he begot Eber, Salah lived four hundred and three years, and begot sons and daughters. Eber lived thirty-four years, and begot Peleg. After he begot Peleg, Eber lived four hundred and thirty years, and begot sons and daughters. Peleg lived thirty years, and begot Reu. After he begot Reu, Peleg lived two hundred and nine years, and begot sons and daughters. Reu lived thirty-two years, and begot Serug. After he begot Serug, Reu lived two hundred and seven years, and begot sons and daughters. Serug lived thirty years, and begot Nahor. After he begot Nahor, Serug lived two hundred years, and begot sons and daughters. Nahor lived twenty-nine years, and begot Terah. After he begot Terah, Nahor lived one hundred and nineteen years, and begot sons and daughters.

2. (26-28) The family of Terah in Ur of the Chaldeans.

Now Terah lived seventy years, and begot Abram, Nahor, and Haran. This is the genealogy of Terah: Terah begot Abram, Nahor, and Haran. Haran begot Lot. And Haran died before his father Terah in his native land, in Ur of the Chaldeans.

a. Now Terah lived seventy years, and begot Abram: Genesis 11:26 is the first mention of Abram. Abram (later changed to "Abraham") is mentioned 312 times in 272 verses in the Bible. He is arguably the most famous man of the Old Testament, and certainly one of the most influential men of history.

i. The Book of Genesis covers more than 2,000 years and more than 20 generations. Yet, it spends almost a third of its text on the life of one man - Abram.

b. Terah begot Abram: Abram is unique in the way he is called the friend of God (James 2:23); Abraham, Your friend forever (2 Chronicles 20:7); Abraham, My friend (Isaiah 41:8).

i. We all know the value of having friends in high places. Abram had a Friend in the highest place! Once Abraham Lincoln received a request for pardon from a man who deserted the army. When he was told the man had no friends, Lincoln said "I will be his friend," and he pardoned him.

ii. Men and women in the Bible are famous for many different things, but Abram is great for his faith. Moses was the great lawgiver; Joshua a great general; David a great king, and Elijah a great prophet. Most of us know we can never be great in those things, but we can be great people of faith. We can be friends of God.

iii. If you despair in knowing you do not have Abram's faith, take comfort in knowing you have Abram's God. He can build in you the faith of Abram, because He built it in Abram himself.

iv. You do have faith. You buy a ticket to a sporting event and show up, having faith the ticket is good. You fly in an airplane because you have faith in the airline's equipment, mechanics, and pilots. You plan a weekend based on the weather report. And you do this even though sometimes there are ticket scandals, sometimes planes crash, and sometimes the weatherman is wrong; but you still have faith. God can build the faith you have.

3. (29-30) The family of Abram and his brother Nahor.

Then Abram and Nahor took wives: the name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran the father of Milcah and the father of Iscah. But Sarai was barren; she had no child.

a. Then Abram and Nahor took wives: Abram's wife Sari (her name means "contentious") was barren, unable to bear children.

b. Abram's wife was Sarai . . . she had no child: Because the name "Abram" means "Father," it must have constantly amazed those meeting Abram to discover he had no children. But his present lack of children will play an important role in God's plan of redemption.

4. (31-32) The family of Terah and their travels from Ur of the Chaldeans to Haran.

And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there. So the days of Terah were two hundred and five years, and Terah died in Haran.

a. They went out with them from Ur of the Chaldeans to go to the land of Canaan: So Abram's story begins in Ur of the Chaldeans (Babylon). Joshua 24:2 describes Abram before the LORD called him. He was from a family of idol worshippers and was probably an idol worshipper himself (notwithstanding Jewish legends).

i. Abram came from a family of idol worshippers. Later, when Abram's grandson Jacob went back to Abram's relatives, they were still worshipping idols.

b. And they came to Haran and dwelt there: Acts 7:2-4 makes it clear the call of Genesis 12:1-3 came to Abram while he still lived in Ur of the Chaldeans. When he received this call from God he was only partially obedient, because he took his father Terah with him to Haran even though the LORD called him to go from Ur by himself.

c. Terah died in Haran: Sometimes we can gain meaning from names in the Bible. The name Terah means, "delay." The name Haran means "parched, barren." When Abram was in partial obedience, then delay and barrenness characterized his life. When we delay in drawing close to God we also experience barrenness.

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

Commentary -- Other

Critics Ask: Gen 11:32

GENESIS 11:32 —Was Abraham 75 years old when he left Haran, or was he 135 years old?

PROBLEM: Genesis 11:26 states, “Now Terah lived seventy years, and begot Abram, Nahor, and Haran.” In Acts 7:4 Stephen states that Abraham did not leave Haran until after Terah, his father, died. Genesis 11:32 says that Terah died at 205 years of age. If Abraham was born when Terah was 70, and did not leave for Canaan until Terah died at 205, that would make Abraham 135 years old when he left Haran to travel to Canaan. However, Genesis 12:4 states, “And Abram was seventy-five years old when he departed from Haran.” How old was Abraham when he left Haran? Was he 75 or was he 135?

SOLUTION: Abraham was 75 years old when he left Haran. Although it was customary to list the names of sons from the oldest to the youngest, this practice was not always followed. Genesis 11:26 does not say that Terah was 70 years old when Abraham was born. Rather it states that Terah lived for 70 years before he had any sons, then he had three sons, Abraham, Nahor, and Haran. Haran was probably the oldest son of Terah, indicated by the fact that he was the first to die ( Gen. 11:28 ). Nahor was probably the middle son, and Abraham was the youngest. Abraham was listed first because he was the most prominent of Terah’s sons. Since Abraham was 75 when he left Haran, this would mean that he was born when Terah was 130 years old.   

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 11 (Chapter Introduction)

Overview

Gen 11:1, One language in the world; Gen 11:2, The building of Babel; Gen 11:5, It is interrupted by the confusion of tongues, and the builders dispersed; Gen 11:10, The generations of Shem; Gen 11:27, The generations of Terah, the father of Abram; Gen 11:31, Terah, with Abram and Lot, remove from Ur to Haran.

Poole: Genesis 11 (Chapter Introduction)

CHAPTER 11.

One language in the earth, Gen 11:1 . They journey from the east, settle in a plain in the land of Shinar, Gen 11:2 ; make bricks, which they burn and use with slime, Gen 11:3 ; build a city and tower that they might not be scattered, Gen 11:4 . God sees it, Gen 11:5 . Disapproves their design, Gen 11:6 ; defeats it, and scatters them by confounding their language, Gen 11:7,8 ; for which reason the place called Babel, Gen 11:9 . The posterity of Shem to Abram, Gen 11:10-26 . Abram takes Sarai to wife, Gen 11:29 . She is barren, Gen 11:30 . He removes from Ur to Haran, Gen 11:31 , where his father dies, Gen 11:32 .

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 11 (Chapter Introduction)

(Gen 11:1-4) One language in the world, The building of Babel.

(Gen 11:5-9) The confusion of tongues, The builders of Babel dispersed.

(v. 10-26) The descendants of Shem.

(Gen 11:27-32) Terah, father of Abram, grandfather of Lot, they remove to Haran.

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 11 (Chapter Introduction)

The old distinction between the sons of God and the sons of men (professors and profane) survived the flood, and now appeared again, when men began to multiply: according to this distinction we have, in this chapter, I. The dispersion of the sons of men at Babel (Gen 11:1-9), where we have, 1. Their presumptuous provoking design, which was to build a city and a tower (Gen 11:1-4). 2. The righteous judgment of God upon them in disappointing their design, by confounding their language, and so scattering them (Gen 11:5-9). II. The pedigree of the sons of God down to Abraham (v. 10-26), with a general account of his family, and removal out of his native country (Gen 11:27, etc.).

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

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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 11 (Chapter Introduction)

INTRODUCTION TO GENESIS 11

This chapter gives an account of the inhabitants of the earth before the confusion of tongues at Babel, of their speech and language, which was one and the same, and of the place where they dwelt, Gen 11:1 and of their design to build a city and tower, to make them a name and keep them together, which they put in execution, Gen 11:3 of the notice the Lord took of this affair, and of the method he took to put a stop to their designs, by confounding their speech, and dispersing them abroad upon the face of the earth, Gen 11:5 then follows a genealogy of Shem's posterity down to Abraham, Gen 11:10 and a particular relation is given of Terah, the father of Abraham, and his family, and of his going forth with them from Ur of the Chaldees, in order to go into the land of Canaan, and of his death at Haran by the way, Gen 11:27.