Genesis 12:1-3 Now the LORD had said to Abram, Get you out of your country, and from your kindred, and from your father's house… His obeying the call and command of God, wherein four circumstances are very remarkable. 1. The time when it was when God called. 2. The place from whence God called him. 3. The country whither he was called. 4. The reason or end why he was thus said unto by the great God. I. First of the first, to wit, THE TIME WHEN ABRAHAM WAS CALLED. It was while he lived in Ur of the Chaldees; for Abraham lived with his father Terah in that place, and in Haran, or Charan, a city of Mesopotamia, till he was seventy-five years old (Genesis 12:4, and Acts 7:2, 3, 4). There and then did the God of glory appear to Abraham (Genesis 11:28). This that blessed pro-martyr Stephen (being filled with the Holy Ghost) intimateth, to convince those superstitious and bloodthirsty Jews (who conceited that religion was confined to Canaan or Jerusalem) that Abraham had the true religion even in Chaldea and in Charan, before ever he saw Canaan or received circumcision, or before any ceremonies were appointed by the ministry of Moses, and before there was either tabernacle or temple. When Abraham dwelt with his father on the other side of Euphrates, and served idols (Joshua 24:2), even then did God call him out of his country, making him to follow His call to obedience, not knowing whither he went (Hebrews 11:8), no, nor much caring, so long as he had God by the Hand, or might follow Him as his Guide step by step. By faith Abraham when called obeyed (Hebrews 11:8). The Greek word imports reverence and obedience. He did not stop his ear to this great Charmer (Psalm 58:4, 5), but he listened and hearkened to God's call with an awful respect. Thus Abraham did not dispute, but dispatch God's command; but immediately departed without solicitation or carnal reasonings against it (Genesis 12:4). His inner and outer man were relatives; so it should be with us. II. The second circumstance is THE PLACE FROM WHENCE, which is two fold. 1. Ur. 2. Haran. (1) Parents ought not to hinder their children from good and from obedience to God. Here Terah, the old father, did not rebuke Abraham his son for being too full of fancy, nor charged him (upon his blessing) to abide in his native country, and not to be so fantastical as to follow so fond a call that told him not of the place whither he was to go; he did not say to his son, Wilt thou leave a certainty for an uncertainty, or wilt thou be wiser than all thy forefathers? etc. Let parents learn from hence to further, and not to hinder, their children in the good ways of God; honour is the reward of the former, but dishonour (if no more) of the latter. (2) Man's heart needeth many pulls from God's hand before man can complete his obedience to God. Here God gives Abraham two calls or pulls before he pulled him to the Land of Promise. The first pull bringeth him only from Ur to Haran; there he settleth, and gathereth much goods (Genesis 12:5). (3) All carnal respects must be subject to the spiritual, and all carnal relations must be bewailed (Deuteronomy 21:11, 12), yes, and relinquished (Psalm 45:10). (4) Divine vocation and adoption floweth wholly and solely from free grace. Nimrod's Church (as one saith) had almost swallowed up Abraham, while he was young, serving other gods as well as Nabor and Terah, who (as some Rabbins say) got his living by making and selling of images. Yet out of this root so idolatrous, both on father and mother's side, the whole stock of Israel sprang, to be an adopted people to God. Even Abraham, as well as the rest, until God called him to His foot (Isaiah 41:2) from the feet of idols, and from this bell of Babel, were he born at that time. This doth most highly advance the greatness of the free grace of God, thus to call whom He will (Mark 3:13), and to have mercy on whom He will (Romans 9:15, 16). God found even Abraham himself ungodly (Romans 4:2, 5); but He did not leave him so. God must make us good, or He will never find us so. III. THE PLACE WHITHER ABRAHAM WAS CALLED. This was not named. God did not tell it him in his ear, yet showed it him to his eye (Genesis 12:7; Genesis 13:14). 1. Wherever Abraham was, his chief care was to be going on still toward the south (Genesis 12:9), as towards the sun. So should all the children of Abraham travel towards the Sun of Righteousness (Malachi 4:2), setting forth early as morning seekers (Proverbs 8:17), and making progress in grace (2 Peter 3:18), as from glory to glory (2 Corinthians 3:18). 2. His first care in all places where he came was to build an altar to his God; and so it should be ours. We are a kingdom of priests (1 Peter 2:5; Revelation 1:6), and we have an altar (Hebrews 13:10), which is Christ, who sanctifies the sacrifice (Matthew 23:19); we should build this altar in our hearts Ezekiel 36:26). 3. Abraham built his altars, although the Canaanites were then n the land; and it is a wonder they did not stone him for so doing, which certainly they would have done had not God restrained them. Thus ought all the spiritual seed of Abraham to shine as lamps in the midst of a crooked and cursed generation (Philippians 2:15; Matthew 5:16; 1 Peter 2:12), holding forth the word of life. We should set up our altars in sight and despite of idolaters, as Abraham, and call them Jehovah nissi, the Lord is my banner, as Moses did (Exodus 17:15). 4. Abraham was the first man who had God most familiarly appearing to him; and the sight of the Canaanite did not so much discourage him as the sight of his God did encourage him (1 Samuel 30:6). 5. We should look upon our all with a pilgrim's eye, and use our all with a pilgrim's mind. It was a mighty work of Abraham's faith to behave himself as a stranger on earth, because he knew himself a citizen of heaven (Hebrews 11:9, 10, etc.); so we (Ephesians 2:19, 20). IV. THE END WHY GOD CALLED ABRAHAM. It was only to take possession of Canaan, not to enjoy it as a present inheritance; for we find that he was famished twice out of this good Land of Promise. First into Egypt (Genesis 12:10); and, secondly, into Gerar, the Philistine's country (Genesis 20:1). Yet did he ever make Canaan his retreating place, sojourning in it for a hundred years — the remnant of his life. From which learn — 1. The most fruitful land may be made barren for the wickedness of those that dwell in it (Psalm evil. 34). God can famish our Canaan to us (Zephaniah 2:11). 2. Suppose we be forced into Egypt or Philistia, to seek for that we cannot find in a famished land of promise; yet this is our best retreating place when God heals our backslidings (Hosea 14:4). Alas! we are over-apt to slip out of the land of promise, as Adam was out of paradise, and Abraham out of Canaan; but the Lord keeps the feet of His saints (1 Samuel 2:9). Obj. Though Hebrews 11:8 saith, God called Abraham to Canaan to receive an inheritance there; and Acts 7:5 saith, Yet God gave him no inheritance in it, not so much as to set his foot on.These two seeming contradictory places are thus reconciled: 1. Abraham did inherit Canaan mystically, as that land was a type of heaven. God may deny literally, yet grant mystically or spiritually. 2. He did inherit it in his posterity (though not in his person) 430 years after the promise (Galatians 3:17). Thus God kept His promise with him; and so He doth with us, though we see not the performance thereof.This was Abraham's ease; yet took he possession of the land because of his title to it, which was threefold. 1. By way of promise. God made Canaan to belong unto Abraham by making a promise of it to him no less than four times (Genesis 12:7; Genesis 13:15; Genesis 15:7; Genesis 17:8). This promise of God (being a four-fold cord) Abraham accounts his best freehold. Thus it is with all the faithful, as it was with the father of the faithful: such have the spirit of truth to assure them of their interest in Divine promises (2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:14). It is an earnest. This makes them exceeding rich, though they see not the actual performance of them in their day. Wealth lieth in good bills and bonds, under God's own hand and seal, all signed in His word, and sealed by His spirit. He therefore accounts heavenly promises far better than earthly performances. As Abraham did only take possession of Canaan, which afterwards he was to inherit, so a Christian takes possession of heaven, with his name written in it (Luke 10:20), and with his heart panting towards it (2 Peter 3:12). 2. By way of conquest. Canaan belonged to Abraham in his conquering Chedarlaomer, etc. (Genesis 14:4; Genesis 15:17). This great king was the son of Elam, the son of Shem (Genesis 10:22), and, according to Noah's prophecy — Canaan shall be Shem's servant (Genesis 9:26) — this Chedarlaomer was lord over the Canaanites and over those chief cities which stood in the plains of Jordan. Abraham conquers him in battle; so Canaan became the conqueror's by conquest; he became the heir of Canaan. The history holds forth this mystery: that all Christians, the children of Abraham, are by their new birth born heirs of heaven, the celestial Canaan; they should therefore be valiant for it (Jeremiah 9:3). 3. By way of purchase Canaan was Abraham's. Though all the land was his by promise, yet he procures only a burying place by purchase (Genesis 23:16, etc.), not having a foot of it for his own present possession. This purchased burying place was an earnest for all the rest; hence all the patriarchs dying after desired to be buried in it (Genesis 47:30; Genesis 50:25). A sepulchre of one's own was a sign of firm possession (Isaiah 22:16). All his children must write after his copy of obedience, which, in its transcendency, hath a threefold excellency. It was an obedience so transcendant as to be — 1. Without hesitation. 2. Without reservation. 3. Without limitation. Of these in order — 1. It was obedience without hesitation. He used no disputation in the case; he falls not upon arguing with God in any carnal reasonings against his call and command, saying, I cannot apprehend any urgent occasion why I should forsake my own native country; and may not I justly suspect it no better than a piece of sublime folly to go I know not whither, and to leave a certainty for an uncertainty? Is not one bird in the hand (as saith the proverb) better than two in the bush? He doth not allege, Lord, first satisfy my scruples, and convince my judgment that it is my duty, and then will I follow and obey Thee. No, he doth not dispute, but despatch; he cloth not say (as those recusants in the gospel said), Suffer me first to go and bury my father (Matthew 8:21); or, I have bought a piece of ground, and I must needs go to prove it, etc. (Luke 14:18-20). Neither did Abraham dare to do as better men than those aforesaid, even as Moses (Exodus 3:11; Exodus 4; Exodus 10:1-13:22), or as Jeremy (Jeremiah 1:6), who both do bring in their carnal reasonings strongly to confute God and His call. It is not a good angel, but the evil one that opens our mouths to make replies upon such a sovereign Master. Our Lord is wiser for us than we can be for ourselves; our fleshly wisdom is enmity against God (Romans 8:7). 2. As Abraham's obedience was without hesitation, or any contrary disputes against God's call, so it was without reservation he resigns up himself to the command of God, not by halves, but wholly, without any "ifs" or "ands," as we say. What we do herein must be done with our whole heart, with all our heart, with all our soul, and with all our strength. God gives a whole Christ to us, and shall not we give a whole heart to Him? 3. As Abraham's obedience was without hesitation and reservation, so it was without limitation. It is too, too common with us, as it was with Israel, to limit the Holy One of Israel (Psalm 78:41), especially in four respects: 1. In respect of time. 2. Of place. 3. Of means. 4. Of manner.Nay, even professors themselves will not own God, unless He appear to them in their own manner; whereas God showeth Himself in divers manners (Hebrews 1:1). Hence have we many famous remarks, as — 1. That though blind obedience as to man is abominable, yet as to God it is highly commendable; such as this of Abraham's was. 2. Though this obedience of Abraham was a blind obedience as to his own will, yet was it not so as to God's will; for God's will was the rule of Abraham's obedience. 3. Though Abraham knew not whither he went (Hebrews 11:8), yet he knew well with whom he went, even One with whom he was sure he could not possibly miscarry. 4. Abraham knew not, yet followed, not knowing whither. But we know (from the sure word of prophecy) whither our way leadeth — to wit, to heaven. It is a shame for us not to follow. Abraham's following God blindfold brought him to the earthly Canaan; but our following God with our eyes opened will bring us to the heavenly country. (C. Ness.) Parallel Verses KJV: Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: |
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