And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there built he an altar unto the LORD, who appeared unto him.
7. And the Lord appeared ] The first mention of a Theophany in the patriarchal narrative. What form it took, and in what way it was connected with the “sacred tree” or the altar, is not related.
Unto thy seed will I give this land ] The continuance of the Divine promise. In Gen 12:2-3 we had the blessing of the people and the patriarch, in general terms. In this verse, immediately after the mention of the Canaanite occupation, possession of “this land” is promised to the descendants of Abram. This verse lays the foundation of the imperishable devotion of “the seed of Abram” to the Land of Promise.
builded he an altar ] Cf. Gen 8:20. The building of an altar which implies the rite of sacrifice is mentioned in connexion with the promises and appearances of God, cf. 8, Gen 13:18, Gen 33:20, Gen 35:1; Gen 35:7.
Sacrifice was the expression of the patriarch’s dependence on, communion with, and devotion to, Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 12:7
And the Lord appeared unto Abram, and said, Unto thy seed will I give this land
The land of promise
1.
The first feature which eminently marked out the land for the residence of Gods chosen nation is this: it unites, as no other does, the two indispensable conditions of central position and yet of isolation. To lie in the midst of the nations, at the focus and gathering place of those mighty and cultured empires, whose rivalries ruled the politics, as their example led the civilization of antiquity, yet at the same time be shut off from such contact with them as must of necessity prove injurious, seemed to be opposite requirements, very hard to be reconciled. To a curious extent they are reconciled in the land of promise.
2. Another characteristic which qualified Palestine to be a training ground for the Hebrews was this: that it combined to an unusual degree high agricultural fertility with exposure to sudden and severe disasters. In most years it could sustain a dense population of cultivators, supposing them to be industrious and frugal, without any excessive or grinding toil. Enough, not always for export, but for home consumption at least, its well-watered valleys and vine-clad hills could furnish in ordinary seasons. For comfortable sustenance, therefore, though not for wealth or luxury, such a nation of peasants was sufficiently provided within its own borders. It could dwell apart, yet experience no want. At the same time, the people were kept in close dependence for the fruits of harvest upon the bounty of Providence.
3. To these advantages for its special design, this perhaps ought to be added: that hardly any regions offer so few temptations to corrupt the complicity of their inhabitants, or better facilities for the defence of their liberties. (J. O. Dykes, D. D.)
There builded he an altar unto the Lord
Worship
I. THIS ALTAR WAS REARED ENTIRELY IN HONOUR OF GOD. No self-glorying In it.
II. ABRAHAMS ACT EXPRESSED HIS ACKNOWLEDGMENT OF THE FACT OF DIVINE GUIDANCE IN HIS PAST LIFE. He found it a joy to be under the leadership of God, and he built this altar to express his gratitude.
III. ABRAHAMS ALTAR EXPRESSED HIS DEPENDENCE ON THE MERCY THAT COMES THROUGH A PROPITIATORY SACRIFICE.
IV. THIS ALTAR WAS VALUABLE IN GODS SIGHT, BECAUSE IT EXPRESSED ABRAHAMS READINESS TO CONSECRATE HIMSELF ENTIRELY TO GOD.
V. THE RAISED ALTAR EXPRESSED THE PATRIARCHS FAITH IN THE FULFILMENT OF THE DIVINE PROMISES. (F. Hastings.)
The altar at Sichem
1. The first thing Abraham does on his arrival is to acknowledge God. He recognizes Him as the One who has protected him.
2. We see in this erection of the altar an acknowledgment of God in time of prosperity.
3. That altar signified a grateful heart.
4. The altar was a token of Abrams faith.
5. This altar was not the product of a spasmodic exertion, or something to meet a sudden emergency. It was the result of a fixed purpose, a fixed state of mind, a character.
6. Again, this altar suggests to us that local worship is important. God is not always to be thought of as the broad blaze of light, but rather like the pointed rays. It is when the rays are brought to a focus that the heat and fire are manifested. God is everywhere, but is in this place and that in a special sense. We need to localize God. There are spots specially holy. The closet, the family altar, the church–how sacred!
7. Finding this spirit in Abraham, we are not surprised that God manifested Himself to him. As we advance in holiness, we advance toward God, and communion is more easy. (I. Simmons, D. D.)
Outward signs of piety
Abram set up his altar along the line of his march. Blessed are they whose way is known by marks of worship. The altar is the highest seal of ownership. God will not lightly forsake His temple. This setting up of the altar shows that our spiritual life ought to be attested by outward sign and profession. Abram had the promise in his heart, yet he did not live a merely contemplative life; he was not lost in religious musings and prophesyings–he built his altar and set up his testimony in the midst of his people, and made them sharers of a common worship. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. The Lord appeared] In what way this appearance was made we know not; it was probably by the great angel of the covenant, Jesus the Christ. The appearance, whatsoever it was, perfectly satisfied Abram, and proved itself to be supernatural and Divine. It is worthy of remark that Abram is the first man to whom God is said to have shown himself or appeared:
1. In Ur of the Chaldees, Ac 7:2; and
2. At the oak of Moreh, as in this verse. As Moreh signifies a teacher, probably this was called the oak of Moreh or the teacher, because God manifested himself here, and instructed Abram concerning the future possession of that land by his posterity, and the dispensation of the mercy of God to all the families of the earth through the promised Messiah. See Clarke on Ge 15:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord appeared unto Abram, to encourage and comfort him against his wicked neighbours: see Gen 13:15; 15:18; 17:8; 24:7; Deu 34:4.
There built he an altar, a place for sacrifice, and other parts of Divine worship, erected by him both to keep his family in the true religion, and to separate himself and them from that idolatrous neighbourhood.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Unto thy seed will I give thislandGod was dealing with Abram not in his private and personalcapacity merely, but with a view to high and important interests infuture ages. That land his posterity was for centuries to inhabit asa peculiar people; the seeds of divine knowledge were to be sownthere for the benefit of all mankind; and considered in itsgeographical situation, it was chosen in divine wisdom as the fittestof all lands to serve as the cradle of a divine revelation designedfor the whole world.
and there builded he an altarunto the LordBy this solemn act of devotion Abram made an openprofession of his religion, established the worship of the true God,and declared his faith in the promise.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord appeared unto Abram,…. Perhaps in an human form, and so it was the Son of God; for whenever there was any visible appearance of a divine Person, under the former dispensation, it seems to be always of the essential Word, that was to be incarnate, and who spake with an articulate voice:
and said, unto thy seed will I give this land; the whole of it inhabited by Canaanites and others; and it was for this end chiefly that Abram was called out of Chaldea into Canaan, to be shown the land, and have the grant of it for his posterity:
and there builded an altar unto the Lord, who appeared unto him: by way of gratitude and thankfulness for his kind and gracious appearance, and for the gift of the land of Canaan to his offspring; for on this altar he no doubt offered sacrifice in a way of thanksgiving, as Noah did when he came out of the ark.
Fuente: John Gill’s Exposition of the Entire Bible
Here in Sichem Jehovah appeared to him, and assured him of the possession of the land of Canaan for his descendants. The assurance was made by means of an appearance of Jehovah, as a sign that this land was henceforth to be the scene of the manifestation of Jehovah. Abram understood this, “ and there builded he an altar to Jehovah, who appeared to him, ” to make the soil which was hallowed by the appearance of God a place for the worship of the God who appeared to him.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7. And the Lord appeared unto Abram. He now relates that Abram was not left entirely destitute, but that God stretched forth his hand to help him. We must, however, mark, with what kind of assistance God succours him in his temptations. He offers him his bare word, and in such a way, indeed, that Abram might deem himself exposed to ridicule. For God declares he will give the land to his seed: but where is the seed, or where the hope of seed; seeing that he is childless and old, and his wife is barren? This was therefore an insipid consolation to the flesh. But faith has a different taste; the property of which is, to hold all the senses of the pious so bound by reverence to the word, that a single promise of God is quite sufficient. Meanwhile, although God truly alleviates and mitigates the evils which his servants endure, he does it only so far as is expedient for them, without indulging the desire of the flesh. Let us hence learn, that this single remedy ought to be sufficient for us in our sufferings: that God so speaks to us in his word, as to cause our minds to perceive him to be propitious; and let us not give the reins to the importunate desires of our flesh. God himself will not fail on his part; but will, by the manifestation of his favor, raise us when we are cast down.
And there builded he an altar. This altar was a token of gratitude. As soon as God appeared to him he raised an altar: to what end? That he might call upon the name of the Lord. We see, therefore, that he was intent upon giving of thanks; and that an altar was built by him in memory of kindness received. Should any one ask, whether he could not worship God without an altar? I answer, that the inward worship of the heart is not sufficient unless external profession before men be added. Religion has truly its appropriate seat in the heart; but from this root, public confession afterwards arises, as its fruit. For we are created to this end, that we may offer soul and body unto God. The Canaanites had their religion; they had also altars for sacrifices: but Abram, that he might not involve himself in their superstitions, erects a domestic altar, on which he may offer sacrifice; as if he had resolved to place a royal throne for God within his house. But because the worship of God is spiritual, and all ceremonies which have no right and lawful end, are not only vain and worthless in themselves, but also corrupt the true worship of God by their counterfeited and fallacious appearance; we must carefully observe what Moses says, that the altar was erected for the purpose of calling upon God. The altar then is the external form of divine worship; but invocation is its substance and truth. This mark easily distinguishes pure worshippers from hypocrites, who are far too liberal in outward pomp, but wish their religion to terminate in bare ceremonies. Thus all their religion is vague, being directed to no certain end. Their ultimate intention, indeed, is (as they confusedly speak) to worship God: but piety approaches nearer to God; and therefore does not trifle with external figures, but has respect to the truth and the substance of religion. On the whole, ceremonies are no otherwise acceptable to God, than as they have reference to the spiritual worship of God.
To invoke the name of God, or to invoke in his name, admits of a twofold exposition; namely, either to pray to God, or to celebrate his name with praises. But because prayer and thanksgiving are things conjoined, I willingly include both. We have before said, in the fourth chapter (Gen 4:1), that the whole worship of God was not improperly described, by the figure synecdoche, under this particular expression; because God esteems no duty of piety more highly, and accounts no sacrifice more acceptable, than the invocation of his name, as is declared in Psa 50:23, and Psa 51:19. As often, therefore, as the word altar occurs, let the sacrifices also come into our mind; for from the beginning, God would have mankind informed, that there could be no access to himself without sacrifice. Therefore Abram, from the general doctrine of religion, opened for himself a celestial sanctuary, by sacrifices, that he might rightly worship God. (345) But we know that God was never appeased by the blood of beasts. Wherefore it follows, that the faith of Abram was directed to the blood of Christ. (346)
It may seem, however, absurd, that Abram built himself an altar, at his own pleasure, though he was neither a priest, nor had any express command from God. I answer, that Moses removes this scruple in the context: for Abram is not said to have made an altar simply to God, but to God who had appeared unto him. The altar therefore had its foundation in that revelation; and ought not to be separated from that of which it formed but a part and an appendage. Superstition fabricates for itself such a God as it pleases and then invents for him various kinds of worship; just as the Papists, at this days most proudly boast that they worship God, when they are only trifling with their foolish pageantry. But the piety of Abram is commended, because, having erected an altar, he worshipped God who had been manifested to him. And although Moses declares the design with which Abram built the altar, when he relates that he there called upon God, he yet, at the same time, intimates, that such a service was pleasing to God: for this language implies the approval of the Holy Spirit, who thereby pronounces that he had rightly called upon God. Others, indeed confidently boasted that they worshipped God; but God, in praising Abram only, rejects all the rites of the heathen as a vile profanation of his name.
(345) The sentence seems obscure: “ Ergo Abram ex generali pietatis doctrina, sacrificiis coeleste sibi sanctuarium aperuit, ut Deum rite coleret.” The French translation throws little light upon it: ‘ Abram donc s’est fait ouverture au sanctuaire celeste par une doctrine generale de piete, afin de bien servir Dieu.’ The word sacrifice is here entirely omitted. Nor does the Old English translator seem to have given himself much trouble to render it accurately: ‘Abram, out of a general doctrine of godliness, prepared a heavenly was to himself to offer sacrifices, that he might worship God aright.’ — Ed.
(346) And consequently that he regarded all his own sacrifices as typical of the great atoning sacrifice of the cross. — Ed.
Fuente: Calvin’s Complete Commentary
(7) The Lord appeared unto Abram.This is the first time that any appearance of the Deity is men tioned. Always previously the communications between God and man had been direct, without the intervention of any visible medium. Thus, God commanded Adam (Gen. 2:16); Adam and Eve heard His voice (Gen. 3:8), and He called them (Gen. 3:9); He said unto Cain (Gen. 4:6-9); unto Noah (Gen. 6:13; Gen. 7:1), and spake unto him (Gen. 8:15; Gen. 9:8): but henceforward we read repeatedly of a Divine appearance, and this visible manifestation is subsequently connected with the phrase an angel of Jehovah (see Gen. 16:7; Gen. 22:11, &c), and less frequently an angel of God (Gen. 21:17; Jdg. 6:20; Jdg. 13:9). Upon the question whether this was a created angel, or whether it was an anticipation of the incarnation of Christ, see Excursus on Angel of Jehovah at end of this book.
There builded he an altar unto the Lord.By so doing he took possession of the land for Jehovah, and consecrated it to Him. The altar would, further, be a place of public worship and of sacrifice. In a similar spirit Noah had taken possession of the renovated earth (Gen. 8:20).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. The Lord appeared unto Abram This is the first time that Jehovah is said to have appeared to man; and here, at Shechem, Christ revealed himself as the Messiah to a woman of Samaria . How Jehovah appeared at this time to Abram no man is now competent to say, and speculation and theories seem idle . Here was the first altar built to Jehovah as the covenant God; but we may be sure that “Melchizedek, king of Salem, and priest of the Most High God,” was also at this time offering acceptable worship in this land of idolatry . Now for the first time Abram is told what is the land promised him, and yet it is not to be an inheritance for him, but only for his children .
Unto thy seed will I give this land There was now no established priesthood; the head of the family was priest in his own household . Abram builds an altar of earth and rough stones, and in the midst of his assembled household calls upon God by the mysterious covenant Name . He thus enters the land of promise with the solemn worship of Jehovah .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Yahweh appeared to Abram and said, “To your seed I will give this land.” And there he built an altar to Yahweh who appeared to him.’
This is the first theophany (awesome experience of God) received by Abram in the land. It confirms that he has now arrived at the place to which God has sent him. This land is the land promised to him, the land that God would show him (Gen 12:1). This is a postscript to the earlier covenant. This also confirms our above view about the mention of the Canaanite presence. The mention is ominous. It is the Canaanites who will need to be dispossessed by Abram’s descendants.
“He built there an altar”. Noah had also built an altar to celebrate the ending of the flood (Gen 8:20). The altar would be built of earth for the purpose of offering a burnt offering in gratitude to God. We are not to read into it the later complicated sacrificial system. The offering is predominantly an act of worship. But it reminds us that man’s approach to God must be through the death of another. As head of the family tribe Abram would be its priest.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 12:7. And the Lord appeared, &c. Now that he was arrived in the promised land, the Lord graciously vouchsafed to appear to him again, and renew his covenant. “Abram,” says Bishop Warburton, “at his first leaving his father’s house, entirely resigned himself to the disposal of heaven, not knowing, for certain, whither he was to go.” When he was come into the land of Canaan, his faith was rewarded by God with a farther revelation of his will; and he was now told, that this was the land which God said he would shew him, and which was to he inhabited by his seed. Upon which Abram built an altar there, that is, at the oak or oaks of Moreh, which afterwards became a sacred and venerable spot: the sanctuary was near it in Joshua’s time, Jos 1:18.
Fuente: Commentary on the Holy Bible by Thomas Coke
And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.
Nine times (if I mistake not) it is noticed of God’s appearing to Abram. The Holy Ghost by the mouth of Stephen explains how: Act 7:2 See Gen 22:15Gen 22:15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.
Ver. 7. And there builded he an altar to Jehovah. ] Although the Canaanite was then in the land. God hath promised, when he cleanseth his Church, that “the Canaanite shall be there no more”. Zec 14:21 But while they are there, we must “shine as lamps amidst a crooked and cursed generation, holding forth the word of life”; Php 2:15-16 as an ensign, bearing up God’s name as a badge, or beacon; wearing his mark in our foreheads, Rev 9:4 the place of open profession; setting up an altar even amidst idolaters, as Abram, and calling it “Jehovahnissi – the Lord is my banner,” as Moses. Exo 17:15 Some that seemed to wish well to Edmund Allan Martyr, a bid him keep his conscience to himself, and to follow Baruch’s counsel: /APC Bar 6 Wherefore, when ye see the multitude of people worshipping them behind and before, say in your hearts, O Lord, it is thou that oughtest only to be worshipped. These had more of Nicodemus in them than of Nathanael.
a Act. and Mon., fol. 1796.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
altar. See note on Sichem, Gen 12:6.
Fuente: Companion Bible Notes, Appendices and Graphics
appeared
The theophanies. Gen 17:1; Gen 12:7; Rev 1:10.
Fuente: Scofield Reference Bible Notes
appeared: Gen 17:1, Gen 18:1, Gen 32:30
Unto thy: Gen 13:15, Gen 17:3, Gen 17:8, Gen 26:3, Gen 28:13, Exo 33:1, Num 32:11, Deu 1:8, Deu 6:10, Deu 30:20, Psa 105:9-12, Rom 9:8, Gal 3:16, Gal 4:28
builded: Gen 12:8, Gen 8:20, Gen 13:4, Gen 13:18, Gen 26:25, Gen 33:20, Heb 11:13
Reciprocal: Gen 15:7 – to give Gen 15:18 – Unto thy Gen 24:4 – to my kindred Gen 28:4 – the blessing Gen 35:9 – General Gen 35:12 – the land Gen 50:24 – sware Exo 3:6 – I am Exo 4:5 – the Lord Exo 6:3 – Jehovah Exo 18:12 – took Exo 32:13 – I will multiply Lev 14:34 – which I Num 10:29 – the Lord Num 26:53 – General Num 34:2 – is the land Deu 9:5 – that he may Deu 34:4 – This is the land Jos 8:30 – built an altar Jos 21:43 – General Jdg 2:1 – have brought 1Sa 3:21 – appeared 1Sa 7:17 – he built 1Ch 16:18 – Unto thee 2Ch 20:7 – gavest Neh 9:8 – madest Neh 9:23 – which thou Psa 105:11 – Unto thee Psa 105:42 – For he Isa 19:19 – General Eze 47:14 – lifted up mine hand Joh 4:20 – fathers Act 7:5 – yet Heb 11:8 – which
Fuente: The Treasury of Scripture Knowledge
Faith as Exemplified in Abraham
Gen 12:1-4, Gen 12:7-9; Gen 13:14-18
INTRODUCTORY WORDS
1. Does God still speak to men as He spoke to Abraham? Our Scripture opens with the statement, “Now the Lord had said unto Abram * *.” If the Lord said something to Abraham, may He not also say something to us? Does the Lord still guide men into His perfect will?
The Lord said unto Abraham, “Get thee * * unto a land that I will shew thee.” The Lord, therefore, undertook to guide Abraham along the way; does He guide us? What we want to know is whether it is possible for a man in the 20th century A. D. to have a contact, personal and direct, with God, such as Abraham had centuries before Christ? Has God changed in His methods?
There is one thing we know; God’s direct method of dealing with men is seen from the first verse of the Bible to the last verse of the Bible. We believe that He is now doing the same thing.
Are the ones reading these words guided of God?
2. Does God still make promises to men? God said unto Abraham, “I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing.”
Are the days past and gone when we can count on God’s direct promises to us? We know that the Lord told the disciples, “I am with you”; and we know that He said that He would be with us to the end of the world. Is He, therefore, with us personally and individually?
If you feel that you are left out, is it because God left you out, or is it because you yourself have never yielded to Him?-because you have never shown any willingness to follow when He spoke?
3. Did the promise God made to Abraham fail? God said:
(1) That He would show Abraham a land; and He did. He showed him the land of Canaan, and told him that He would give that land unto him, and unto his seed.
(2) He told Abraham that He would make of him a great nation. He has done this. What people is there like unto the people of Israel? This is a nation from the loins of Abraham.
(3) He told Abraham that He would make his name great. Is Abraham’s name great? Even the rebellious rulers of Israel said, “We have Abraham to our father.”
(4) God said, “I will bless them that bless thee, and curse him that curseth thee.” We believe that this is true to this day. God pity the individuals, or the nations, which set themselves against the Children of Israel, Abraham’s seed; God’s curse will rest upon them; the years have proved this. On the other hand, those who bless Abraham’s seed are blessed.
4. Did Abraham prove himself a man of faith? Gen 12:4 begins, “So Abram departed, as the Lord had spoken unto him.” In the Book of Hebrews it says that he went out not knowing whither he went. How many saints are there, today, who would pack up their goods, take their families, and start anywhere without knowing where they were going? Abraham did this. Gen 12:4 tells us, “Abram departed, as the Lord had spoken unto him.” Gen 12:5 says, “They went forth to go into the land of Canaan.” Gen 12:6 says “Abram passed through the land.” Gen 12:8, “He removed from thence unto a mountain on the east.” Gen 12:9, “And Abram journeyed, going on still toward the south.” Gen 12:10 says, “Abram went down into Egypt.”
I. FAITH WAVERING (Gen 12:9-12)
As Abraham moved along his way, he found difficulties. Tests always follow the walk of faith.
1. The promise restated. The 7th verse of Gen 12:1-20 says, “And the Lord appeared unto Abram, and said, Unto thy seed will I give this land.” He delights in holding before us what He has in view. It is this that we need to keep before our eyes.
David said, “I have set the Lord always before me.” Of Moses it is written that he saw the invisible. True men of God look far beyond the present, into the future.
2. The famine. Gen 12:10 tells us that there was a famine in the land. It did not seem at all as Abraham, perhaps, had imagined. When the famine came Abraham went down into Egypt to sojourn there. Abraham seemed to forget that wherever God sends us, He can keep us. God proved, in later years, that He could feed obedient servants with manna for bread; and with quails for meat. He proved that He could take water out of a flinty rock, where there was no water. Abraham, however, had not known this, and he went down to Egypt.
3. Sarah was taken. When they arrived in Egypt Abraham said unto his wife, “I know that thou art a fair woman to look upon: therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.” Whenever we get down into Egypt, our faith wavers. God had said, “Unto thee, and to thy seed,” and Sarah was a party to the promise; yet, Abraham was afraid for Sarah’s safety.
Did he not know that God could take care of Sarah? We know it, for God took care of two million people as they journeyed through a wilderness infested with all kinds of pests and diseases.
II. FAITH TRUSTING (Gen 13:8-10)
1. The conflict. In Gen 13:7 of chapter 13, we learn that there was a strife which came up between the herdsmen of Lot and the herdsmen of Abraham. Even among saints, such conflicts are liable to arise.
2. A magnanimous spirit. When Abraham saw that it would be necessary to sever himself and his cattle from Lot and his cattle, Abraham said, “Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.”
When we are walking with God, we do not need to worry about even the things which are our own.
3. Lot’s choice. When Lot was given the opportunity of his choice, we read that he “Beheld all the plain of Jordan, that it was well watered every where.” So Lot chose the way that led down to Sodom and Gomorrah.
4. God’s word to Abraham. After Lot was gone, the Lord appeared unto Abraham, and said unto him, “Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever.”
God will always care for the one who is open-hearted and open-handed toward his fellow man. God will always provide the needs of the man who will trust Him, in faith. So it was that Abraham removed his tent, and dwelt in the plain of Mamre. The very word “Mamre” means “fatness.” Is that where we are dwelling? Let us be very careful to get into the place where God can bless us.
III. FAITH INQUIRING (Gen 15:1-2)
1. God’s words of comfort. Gen 15:1 of chapter 15 opens with the statement, “After these things the word of the Lord came unto Abram.” Does the word of the Lord come to you? The word of the Lord came to Abraham in a vision. Does God come to you in visions upon your bed, in your dreams, in His Word, in His providences, in the hour when you seek His face in prayer? To Abraham God said, “Fear not, Abram: I am thy shield, and thy exceeding great reward.” We have come into a blessed place, in faith, when we learn that it is God, and not us, that gives the victory.
2. Abraham’s inquiry. “And Abram said, Lord God, what wilt Thou give me, seeing I go childless?” Abraham was reminding God that His promise depended absolutely and entirely upon his having a seed; yet, he was childless. The months were fast slipping by; the years were multiplying; and Abraham said, “Behold, to me Thou hast given no seed,” How often does God seem to hold back the fulfillment of His promise for the while i We must remember, however, that a promise deferred, is not a promise broken.
3. Where faith caught a vision. During the time of Abraham’s inquiry the Lord brought him forth abroad, and said, “Look now toward Heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be.” This time we read in Gen 15:6, “And he believed in the Lord; and He counted it to him for righteousness.”
Then the Lord said unto Abraham, “I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.” Thank God for the Abraham; thank God that he had a faith which could accept the promise!
We wonder how many of us have such a faith?
IV. FAITH WORSHIPING (Gen 17:1-3)
1. The glorious fellowship. Abraham had now become 90 years of age. His wife was about 80. The years were fast flying, and the seed had not yet been born. It was at this time that the Lord appeared to Abraham, and said, “I am the Almighty God; walk before Me, and be thou perfect.”
Can a man be perfect before God-perfect in his faith, and in his life? Certainly, he can; for God would not ask of us that which we, empowered by the Holy Ghost, cannot do.
2. An overwhelming promise. “I will make My Covenant between Me and thee, and will multiply thee exceedingly.” How wonderful for God to make a tryst, a Covenant between Himself and men. This is just like our Lord. We sing, “Blest be the tie that binds”; and we think of saints bound together; but here is a tie more precious, a life bound to God. I “will multiply thee exceedingly.” Has not God also said to us that He will bless us with all spiritual blessings? Has He not even said that He will do exceeding abundantly above all that we ask or think, according to the power that worketh in us?
3. The worshiping servant. Gen 17:3 says, “And Abram fell on his face: and God talked with him.” The accomplishments of faith never make one proud or self-centered. The closer God draws to us; the larger His promise of blessing, the more do we feel like falling down upon our faces in hallowed adoration and worship.
V. FAITH SEEING THINGS DESTINED TO COME TO PASS (Gen 18:17-18)
1. The visit of three men from Heaven. The Lord and two angels came to Abraham, as he stood in his tent door in the heat of the day. The man of faith, who walked with God, arose immediately, and ran to meet them from the tent door, bowing himself toward the ground. He welcomed his Heavenly Visitors, hastened to wash their feet, and bade them sit under a tree while he brought them a morsel of bread.
It was a wonderful visitation. We read that Abraham said to Sarah, “Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.” Meanwhile, Abraham ran unto the herd, and fetched a calf tender and good. He gave it unto a young man, who hasted to dress it. Then Abraham took butter and milk, and the calf which he had dressed and set it before them.
Would you not love to do as much for your Lord? If He came to your house, would you not give Him the very best? Certainly you would. Then why not do it now?
2. A revelation. As they sat together, the Lord said unto Abraham, “Sarah thy wife shall have a son.” Sarah heard it in the tent door, and she laughed. She laughed because she was old, and Abraham was older. The angel quickly reproved Sarah by saying, “Is any thing too hard for the Lord?” However, Sarah believed God, In the Book of Hebrews we read, “Through faith also Sarah herself received strength to conceive seed.” Her faith gave her the strength.
3. The second revelation. As they were together that day, the Lord said, “Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.”
Here is something very remarkable. God is going to tell Abraham what He is about to do to Sodom and Gomorrah, and the reason for the Divine confidence is because He knew of Abraham’s future, and because He knew also of his family fidelity. If we expect God to show us things, we must live worthy of His Name.
4. Faith praying. Gen 18:23 tells us that Abraham drew near to pray concerning the destruction of Sodom, for he knew that his nephew, Lot, and Lot’s family were in Sodom.
Abraham’s faith was not wavering so far as God was concerned, but his faith in his nephew’s faithfulness wavered. “God remembered Abraham” and sent Lot out of the midst of the overthrow. The man of faith proved to be a man of prayer.
VI. FAITH’S GREATEST TEST AND TRIUMPH (Gen 22:2; Gen 22:5; Gen 22:12)
1. God’s call to Abraham to sacrifice his son. In answer to faith Isaac had now been born; he was the well-beloved of his father. God, however, said unto Abraham, “Take now thy son, thine only son Isaac, whom thou lovest * * and offer him there for a burnt offering.”
Here is perhaps the greatest mark of Abraham’s faith. He had waited long for Isaac to be born, and when he came, Abraham knew that God’s promise was in course of fulfillment; for the promise had been, “Unto thee, and to thy seed.” In Isaac, Abraham saw centered, everything God had ever promised him. Everything therefore was in the balance. Even the birth of Christ, according to the flesh, was in the balance.
2. A faithful obedience. We read in the Book of Acts of the obedience of faith. Here is an example of it that is unparalleled. “And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son.”
3. Where faith triumphed even over death. As the two of them walked on together; Isaac, with the wood upon his shoulders; Abraham with the fire and the knife in his hand; Isaac said unto his father, “My father”: and he said, “Here am I, my son.” “And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?” And Abraham said, “My son, God will provide Himself a lamb.”
When they came to the place, Isaac was bound and laid upon the wood, and Abraham stretched forth his hand, and took the knife to slay his son. Did Abraham expect to slay him?
Abraham meant simply this (it is expressed in the Book of Hebrews): “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
As Abraham heard the Voice commanding him to stay his hand, and he saw the ram caught in the thicket ready to be sacrificed instead of his son, Abraham saw the day of Christ and was glad.
VII. FAITH’S FINAL PROVIDENCE (Gen 24:3-4)
1. Abraham’s command to his servant. Abraham was old, well stricken in years, and he knew that he must soon be going the way of all men. His heart dwelt upon his son Isaac. If Christ was to be born of the seed of Abraham, Isaac must have a wife. Therefore, Abraham told his servant that ruled over all he had, “Put, I pray thee, thy hand under my thigh, and I will make thee swear by the Lord, the God of Heaven.” What was the oath that Abraham demanded of his servant? Here it is, “Thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.”
2. Abraham’s faith in the successful issue of his command. Immediately Abraham’s servant said unto him, “Peradventure the woman will not be willing to follow me unto this land.” Abraham replied with words which breathed the spirit of his faith: “The Lord God of Heaven, which took me from my father’s, house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send His angel before thee, and thou shalt take a wife unto my son from thence.” Abraham knew that God would not fail him in this.
3. What came to pass. When the servant of Abraham arrived in the far country, he had not finished praying, when, lifting up his eyes, he saw Rebekah coming, and the damsel, having filled her water pitcher, gave him to drink, and then drew water and filled the troughs for the camels.
The next morning Abraham’s servant said, “Send me away unto my master,” and the. mother of Rebekah said, “Wilt thou go with this man?” and she said, “I will go.” As they left that day, Rebekah’s brother and mother called out after her daughter, “Be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.” It was not long until the happy marriage was consummated in the tent of Sarah. God had vindicated the faith of the man who was His friend. As we close, we call upon every young man and young woman who reads these words to join Abraham in the life of faith. When you pray, “believe that ye receive them (the things that you ask for), and ye shall have them.” Let faith do her perfect work.
AN ILLUSTRATION
I want to remind you of one picture. In Job 38:35 we read that the Lord said to Job, “Canst thou send lightnings, that they may go, and say unto thee, Here we are?” No, Job could not do it But God can. He sends the lightnings on their mission, and they go to Him, and say, Here we are! But, as I read these words * * I was overwhelmed as I thought of the contrast between the lightnings, which instantly obey God’s voice, and so many Christians, laggards who should be running, shirkers giving way to self-indulgence, men and women who put their hands to the plow and turn back, some who say “I go, sir,” and go not! What might it mean if 3,000 people here this evening heard God’s bidding and said, like the lightnings, “Here we are!”
You will have read how twice since September Mussolini has ordered a test mobilization of the whole Italian people. At his word they stood ready as a nation to follow their leader, and do his bidding. They said “Here we are.” Is Christ the Son of God, who bought us with His own Blood, to find His followers less responsive, less unreservedly at His disposal? * * * May there be a collective response from Christ’s warriors, “Here we are”?-F. H.
Fuente: Neighbour’s Wells of Living Water
Gen 12:7. And the Lord appeared to Abram Probably in a vision, and spoke to him comfortable words: Unto thy seed will I give this land No place or condition can shut us out from Gods gracious visits. Abram is a sojourner, unsettled, among Canaanites, and yet here also he meets with him that lives, and sees him. Enemies may part us and our tents, us and our altars, but not us and our God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he {g} an altar unto the LORD, who appeared unto him.
(g) It was not enough for him to worship God in his heart, but it was expedient to declare by outward profession his faith before men, of which this altar was a sign.
Fuente: Geneva Bible Notes
In response to God’s promise to give Abram the land where he stood the patriarch built an altar and worshipped Yahweh. This was Abram’s characteristic response to God’s grace. Abram’s altars were more permanent structures than his tents. He continued living as a pilgrim and stranger in a land that he did not yet possess (Heb 11:9-10).
Critics of the historicity of the patriarchal narratives ("minimalists") have tried to prove that the religion of the patriarchs differed greatly from Mosaic orthodoxy and even Christian norms. While there was some difference, there is no solid evidence that the patriarchs worshipped a different God than subsequent Israelites worshipped. [Note: For a fuller discussion of the religion of the patriarchs, see Mathews, Genesis 11:27-50:26, pp. 55-71.]