12:1 This section begins with a wawdisjunctive in the Hebrew text translated "Now"in the NASB. It introduces an independent circumstantial clause (cf. 1:2). Probably the revelation in view happened in Ur. The NIV captures this with the translation "The Lord had said to Abram."So the beginning of chapter 12 flashes back to something that happened in Ur even though chapter 11 ends with Abram in Haran. Stephen's statement in Acts 7:2 supports this interpretation.
God called Abram to separate himself from his homeland and to proceed to a different country.419That Abram's family chose to accompany him does not imply an act of disobedience on Abram's part. God did not forbid others from accompanying Abram. The focus of God's command was that Abram should uproot himself and follow His leading.
"One detail we do need to note here is the conditional element in the covenant program with Abram. It was not until after the death of his father (Gen. 11:32) that Abram began to realize anything of the promise God had given to him, for only after his father's death did God take him into the land (12:4) and there reaffirm the original promise to him (12:7).
"It is important, therefore, to observe the relationship of obedience to this covenant program. Whether or not God would institute a covenant program with Abram depended on Abram's act of obedience in leaving the land. Once this act was accomplished, however, and Abram did obey God, God instituted an irrevocable, unconditionalprogram."420
". . . in what sense is the Abrahamic covenant [ch. 15] unconditional? The point here, which has often been misunderstood, is that while the fulfillment of any particular generation of Israel depended on obedience to God, the ultimate possession of the land is promised unconditionally to Israel even though she does not deserve it. Scripture prophesies that a godly remnant of Israel will be the ultimate possessors of the land at the second coming (Ezek. 20:33-38)."421
12:2-3 Abram had only a promise from God. We see his faith in his willingness to obey God strictly in the confidence that what God had promised He would perform (Heb. 11:8). This divine promise was the seed from which the Abrahamic Covenant grew (ch. 15). The promise here included few details; it was only a general promise of descendants (v. 2) and influence (vv. 2-3). The Hebrew text says, "be a blessing"(v. 2), not "you shall be a blessing."This was a command rather than a prediction. However as Abram blessed others he would become a blessing.
"The promises that this glorious God gave to Abram fall into three categories (Gen. 12:2-3). First there were personalpromises given to Abram. God said, I will bless you; I will make your name great.' Then there were nationalpromises given to this childless man. I will make you into a great nation.' And finally there were universalpromises that were to come through Abram. You will be a blessing . . . and all peoples on earth will be blessed through you.'"422
"Five times in vv 2-3 Abraham is said to be blessed' or a blessing' to others. This harks back to the first great blessing of mankind at creation (1:28) and its renewal after the flood (9:1). Moreover, Abraham is to become a great nation,' comparable presumably to the seventy nations listed in Gen 10. His name will also be great,' whereas the men of Babel who tried to make themselves a name' were frustrated (11:4-9)."423
The Hebrew words translated "curse"in verse 3 are significant. The word qllin "the one who curses you"really means "disdains,"but the word rrin "I will curse"means "curse."It was only disdain for Abraham that would provoke God's judgment.
God's ultimate purpose was to bless all the peoples of the earth through Abraham and his seed.424
"Any promise God gives must be appropriated by faith."425
"The remarkable thing about Abraham was his deep, unwavering faith."426
