Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot.
Parallel Translations
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Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot.
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Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
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Now these are the generations of Terah. Terah begot Abram, Nahor, and Haran; and Haran begot Lot.
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Passages linked to Genesis 11:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 11:31 Terah took Abram his son, Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife. They went from Ur of the Chaldees, to go into the land of Canaan. They came to Haran and lived there.
- Genesis 12:4 So Abram went, as Yahweh had told him. Lot went with him. Abram was seventy-five years old when he departed from Haran.
- Genesis 14:12 They took Lot, Abram’s brother’s son, who lived in Sodom, and his goods, and departed.
- 2 Peter 2:7 and delivered righteous Lot, who was very distressed by the lustful life of the wicked
- Genesis 13:1-11 Abram went up out of Egypt—he, his wife, all that he had, and Lot with him—into the South. Abram was very rich in livestock, in silver, and in gold. He went on his journeys from the South as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai, to the place of the altar, which he had made there at the first. There Abram called on Yahweh’s name. Lot also, who went with Abram, had flocks, herds, and tents. The land was not able to bear them, that they might live together; for their possessions were so great that they couldn’t live together. There was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. The Canaanites and the Perizzites lived in the land at that time. Abram said to Lot, “Please, let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are relatives. Isn’t the whole land before you? Please separate yourself from me. If you go to the left hand, then I will go to the right. Or if you go to the right hand, then I will go to the left.” Lot lifted up his eyes, and saw all the plain of the Jordan, that it was well-watered everywhere, before Yahweh destroyed Sodom and Gomorrah, like the garden of Yahweh, like the land of Egypt, as you go to Zoar. So Lot chose the Plain of the Jordan for himself. Lot traveled east, and they separated themselves from one other.
- Genesis 19:1-29 The two angels came to Sodom at evening. Lot sat in the gate of Sodom. Lot saw them, and rose up to meet them. He bowed himself with his face to the earth, and he said, “See now, my lords, please come into your servant’s house, stay all night, wash your feet, and you can rise up early, and go on your way.” They said, “No, but we will stay in the street all night.” He urged them greatly, and they came in with him, and entered into his house. He made them a feast, and baked unleavened bread, and they ate. But before they lay down, the men of the city, the men of Sodom, surrounded the house, both young and old, all the people from every quarter. They called to Lot, and said to him, “Where are the men who came in to you this night? Bring them out to us, that we may have sex with them.” Lot went out to them through the door, and shut the door after himself. He said, “Please, my brothers, don’t act so wickedly. See now, I have two virgin daughters. Please let me bring them out to you, and you may do to them what seems good to you. Only don’t do anything to these men, because they have come under the shadow of my roof.” They said, “Stand back!” Then they said, “This one fellow came in to live as a foreigner, and he appoints himself a judge. Now we will deal worse with you than with them!” They pressed hard on the man Lot, and came near to break the door. But the men reached out their hand, and brought Lot into the house to them, and shut the door. They struck the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door. The men said to Lot, “Do you have anybody else here? Sons-in-law, your sons, your daughters, and whomever you have in the city, bring them out of the place: for we will destroy this place, because the outcry against them has grown so great before Yahweh that Yahweh has sent us to destroy it.” Lot went out, and spoke to his sons-in-law, who were pledged to marry his daughters, and said, “Get up! Get out of this place, for Yahweh will destroy the city!” But he seemed to his sons-in-law to be joking. When the morning came, then the angels hurried Lot, saying, “Get up! Take your wife and your two daughters who are here, lest you be consumed in the iniquity of the city.” But he lingered; and the men grabbed his hand, his wife’s hand, and his two daughters’ hands, Yahweh being merciful to him; and they took him out, and set him outside of the city. It came to pass, when they had taken them out, that he said, “Escape for your life! Don’t look behind you, and don’t stay anywhere in the plain. Escape to the mountains, lest you be consumed!” Lot said to them, “Oh, not so, my lord. See now, your servant has found favor in your sight, and you have magnified your loving kindness, which you have shown to me in saving my life. I can’t escape to the mountain, lest evil overtake me, and I die. See now, this city is near to flee to, and it is a little one. Oh let me escape there (isn’t it a little one?), and my soul will live.” He said to him, “Behold, I have granted your request concerning this thing also, that I will not overthrow the city of which you have spoken. Hurry, escape there, for I can’t do anything until you get there.” Therefore the name of the city was called Zoar. The sun had risen on the earth when Lot came to Zoar. Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky. He overthrew those cities, all the plain, all the inhabitants of the cities, and that which grew on the ground. But Lot’s wife looked back from behind him, and she became a pillar of salt. Abraham went up early in the morning to the place where he had stood before Yahweh. He looked toward Sodom and Gomorrah, and toward all the land of the plain, and saw that the smoke of the land went up as the smoke of a furnace. When God destroyed the cities of the plain, God remembered Abraham, and sent Lot out of the middle of the overthrow, when he overthrew the cities in which Lot lived.
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John Calvin 1540 · Public Domain 27. Terah begat Abram. Here also Abram is placed…
27. Terah begat Abram. Here also Abram is placed first among his brethren, not (as I suppose) because he was the firstborn; but because Moses, intent on the scope of his history, was not very careful in the arrangement of the sons of Terah. It is also possible that he had other sons. For, the reason why Moses speaks especially of them is obvious; namely, on account of Lot, and of the wives of Isaac and Jacob. I will now briefly state why I think Abram was not the first born. Moses shortly afterwards says, that Haran died in his own country, before his father left Chaldea, and went to Charran. But Abram was seventy-five years old when he departed from Charran to dwell in the land of Canaan. And this number of seventy-five years is expressly given after the death of Terah. Now, if we suppose that Abram was born in his father’s seventieth year, we must also allow that we have lost sixty years of Terah’s age; which is most absurd. The conjecture of Luther, that God buried that time in oblivion, in order to hide from us the end of the world, in the first place is frivolous, and in the next, may be refuted by solid and convincing arguments. Others violently wrest the words to apply them to a former egress; and think that he lived together with his father at Charran for sixty years; which is most improbable. For to what end should they have protracted their stay so long in the midst of their journey? But there is no need of labourious discussion. Moses is silent respecting the age of Abraham when he left his own country; but says, that in the seventy-fifth year of his age, he came into the land of Canaan, when his father, having reached the two hundredth and fifth year of his life, had died. Who will not hence infer that he was born when his father had attained his one hundredth and thirtieth year? But he is named first among those sons whom Terah is said to have begotten, when he himself was seventy years old. I grant it; but this order of recital does nothing towards proving the order of birth, as we have already said. Nor, indeed, does Moses declare in what year of his life Terah begat sons; but only that he had passed the above age before he begat the three sons here mentioned. Therefore, the age of Abraham is to be ascertained by another mode of computation, namely, from the fact that Moses assigns to him the age of seventy-five when his father died, whose life had reached to two hundred and five years. A firm and valid argument is also deduced from the age of Sarai. It appears that she was not more than ten years younger than Abraham. If she was the daughter of his younger brother, she would necessarily have equalled her own father in age. They who raise an objection, to the effect that she was the daughter-in-law, or only the adopted daughter of Nahor, produce nothing beyond a sheer cavil.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He maketh mention first of Abram, not because he…
He maketh mention first of Abram, not because he was the firstborn, but for the history which properly appertaineth unto him. Also Abram at the confusion of tongues, was 48 years old, for in the destruction of Sodom he was 99. And it was destroyed 52 years after the confusion of tongues.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 11:27 Now these [are] the generations of Terah:…
Gen 11:27 Now these [are] the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
Ver. 27. Terah begat Abram.] Who whether he were Terah’s firstborn, is a great question; but, being an important man, he is first mentioned. (Abram was not Terah’s first born. Gen 11:32; Gen 12:4 This means that Terah was 130 years old when he begot Abram. Editor.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Here begins the story of Abram, whose name is…
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.
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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 205th 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 130th 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Here begins the story of Abram. We have here,
Here begins the story of Abram. We have here,
1. His country: Ur of the Chaldee's - An idolatrous country, where even the children of Eber themselves degenerated.
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2. His relations, mentioned for his sake, and because of their interest in he following story.
1. His father was Terah, of whom it is said, Josh. xxiv, 2, that he served other gods on the other side the flood; so early did idolatry gain footing in the world. Enough it is said, ver. 26, that when Terah was seventy years old he begat Abram, Nabor and Haran, which seems to tell us that Abram was the eldest son of Terah, and born in the 70th year; yet by comparing ver. 32, which makes Terah to die in his 205th year, with Acts vii, 4, where it is said that Abram removed from Haran when his father was dead, and chap. xii, 4, where it is said that he was but 75 years old when he removed from Haran, it appears that he was born in the 130th year of Terah, and probably was his youngest son. We have,
2. Some account of his brethren (1.) Nahor, out of whole family both Isaac and Jacob had their wives. (2.) Haran, the father of Lot, of whom it is here said, ver. 28, that he died before his father Terah. 'Tis likewise said that he died in Ur of the Chaldees, before that happy remove of the family out of that idolatrous country. (3.) His wife was Sarai, who, tho' some think was the same with Iscah the daughter of Haran. Abram himself saith, she was the daughter of his father, but not the daughter of his mother, chap. xx, 12. She was ten years younger than Abram.
3. His departure out of Ur of the Chaldees, with his father Terah, and his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them in Haran or Charran, a place about the 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Gen 11:27. Here begins the story of Abram. We…
Gen 11:27. Here begins the story of Abram. We have here, 1st, His country: Ur of the Chaldees — An idolatrous country, where even the children of Eber themselves degenerated. 2d, His relations, mentioned for his sake, and because of their interest in the following story. His father was Terah, of whom it is said, Jos 24:2, that he served other gods on the other side the flood; so early did idolatry gain footing in the world. His brethren were, Nahor, out of whose family both Isaac and Jacob had their wives; and Haran, the father of Lot, of whom it is here said, Gen 11:28, that he died before his father Terah. It is likewise said that he died in Ur of the Chaldees, before that happy removal of the family out of that idolatrous country. His wife was Sarai, who, some think, was the same with Iscah, the daughter of Haran. Abram himself saith, she was the daughter of his father, but not the daughter of his mother, Gen 20:12. She was ten years younger than Abram. 3d, His departure out of Ur of the Chaldees, with his father Terah, and his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them in Haran or Charran, a place about the midway 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain - Section X - Abraham
- Section X - Abraham
- XXXVI. The Father of Abram
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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 yı̂sekâh, 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Abram, the youngest of the three, being born only…
Abram, the youngest of the three, being born only in the 130th year of Thare, ver. 32, and chap. xii. 4. He is placed first, on account of his superior dignity in the church of God, in like manner as Sem, Moses, &c. In his youth, he is supposed to have followed the idolatrous worship of his fathers. (St. Augustine, City of God x. chap. ultra[last chap.]; Genebrard, A.M. 1949 [in the year of the world 1949].) (Calmet) --- But being soon enlightened by God, he becomes a glorious witness of the truth, and, according to many, is preserved miraculously, when thrown into the fire by the Chaldees, ver. 31. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain Generations of Terah,
Generations of Terah,
27. This heading is properly the beginning of the history of Abraham, which gives account also of the peoples most intimately related to the covenant people. The following plan shows the genealogy of the fathers and mothers of these patriarchal nations, or tribes, as far as it is given in the sacred record:
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Thus from Terah sprang not only the Israelitish nation, but also the peoples with whom their history is most intimately blended in the patriarchal times: the Moabites, Ammonites, Edomites, and Ishmaelitish Arabs.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 27–32. The Sons of Terah. (J and P.)
27–32. The Sons of Terah. (J and P.)
27. Now these are, &c.] The story of Abram commences here with the heading of a section from P. Cf. Gen_25:19, “And these are the generations of Isaac.”
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Haran begat Lot] Lot the nephew of Abram, and the traditional ancestor of the peoples east of the Dead Sea. It is natural to suppose that the name has some affinity with that of “Lotan,” a Horite family or tribe (Gen_36:20; Gen_36:29).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (27) Now these are the generations.—This tôldôth, which extends…
THE TÔLDÔTH TERAH.
(27) Now these are the generations.—This tôldôth, which extends to Gen_25:11, is one of the most interesting in the Book of Genesis, as it gives us the history of the patriarch Abraham, in whom God was pleased to lay the foundation of the interme diate dispensation and of the Jewish Church, by whose institutions and psalmists and prophets the light of true religion was to be maintained, and the way prepared for the coming of Christ. But though Abraham is the central figure, yet the narrative is called the Tôldôth Terah, just as the history of Joseph is called the Tôldôth Jacob (Gen_37:2). The explanation of this is, not that we have in it the history of Lot, and of Moab and Ammon, which are mere subsidiary matters; but that it connects Abraham with the past, and shows that, through Terah and the tôldôth which ended in him, he was the representative of Shem.
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Terah begat Abram.—Commentators, in their endeavour to make St. Stephen’s assertion in Act_7:4 agree with the numbers of the Hebrew text, have supposed that Abram was not the eldest son, and that the first place was given him because of his spiritual preeminence. But this is contrary to the rules of the Hebrew language, and the failure of the attempt to deprive Shem of his birthright by a mistranslation of Gen_10:21 confirms Abram’s claim to the same prerogative.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Now (literally, and, intimating the close connection of the…
PART III THE PATRIARCHAL AGE OF THE WORLD. CH. 11:27-25:11).
Now (literally, and, intimating the close connection of the present with the preceding section) these are the generations the commencement of a new subdivision of the history (Keil), and neither the winding-up of the foregoing genealogy ("Speaker"s Commentary") nor the heading only of the brief paragraph in vers. 27-32 (Lange; vide Gen_2:4) of Terah. Not of Abram; partly because mainly occupied with the career not of Abram"s son, in which case "the generations of Abram" would have been appropriate, but of Abram himself, Terah"s son; and partly owing to the subsidiary design to indicate Nahor"s connection, through Rebekah, with the promised seed (cf. Quarry, p. 415). Terah begat Abram, "Father of Elevation," who is mentioned first not because he happened to be Terah"s eldest son (Keil), which he was not (vide, Gen_11:26) or because Moses was indifferent to the order in which the sons of Terah were introduced (Calvin), but because of his spiritual preeminence as the head of the theocratic line (Wordsworth). Nahor, "Panting," not to be confounded with his grandfather of the same name (ver. 25). Haran, "Tarrying," the eldest son of Terah (ver. 26), and, along with Abram and Nahor, reintroduced into the narrative on account of his relationship to Lot and Milcah. That Terah had other sons (Calvin) does not appear probable, And Haran begat Lot. fwOl of uncertain etymology, but may be = fWl, a concealed, i.e. obscure, low one, or perhaps a dark-colored one (Furst).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Now these are the generations of Terah: Terah begat…
Gen_11:27-32
Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran
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The dawn of Abrams history
Here we have the commencement of the sixth document, indicated by the usual preface, These are the generations.
This portion is intended to bring Abram before us, and therefore goes to the roots of his history, showing us from what a source so eminent an example of righteousness sprang. The history is brief, but it may be considered as a condensed outline of Abrahams life. Here we find him--
I. POSSESSED OF GREAT MORAL COURAGE. Terah, the father of Abram, was an idolator (Jos_24:2). Both himself and his children were ignorant of the true object of worship, or if they had any knowledge of this, they did not retain that knowledge, but suffered themselves to be led away by the impiety around them. Such is the hole of the pit from whence this sublime character was digged.
II. UNDER THE SHADOW OF FUTURE TRIAL (Gen_11:30). (T. H. Leale.)
Children dying before their parents
I. THAT HUMAN HAPPINESS IS NOT TO BE FOUND IN THE DEAREST OBJECTS OF NATURAL AFFECTION.
II. THAT THE NATURAL OBJECTS OF HUMAN CONFIDENCE ARE NOT SUFFICIENT TO SUSTAIN US.
III. THAT CHILDREN SHOULD BE EDUCATED FOR THE SAKE OF THEIR NATURES RATHER THAN WITH A VIEW TO THEIR CALLING IN LIFE.
IV. THAT PREPARATION FOR ETERNITY IS AS URGENT FOR THE YOUNG AS FOR THE OLD. (Homilist.)
Death in the prime of life
I. DIVINE PROVIDENCE SO ORDERS DEATH THAT HUMAN CALCULATION CANNOT BE A FACTOR IN LIFE.
1. Youth is no security.
2. Health is no protection.
3. The order of nature is set at defiance.
4. No reliance can be placed on the distinctions of society--on the law of heredity, on favourable conditions.
II. GODS DESIGN IN ALL THIS IS TO TEACH MANKIND, from the cradle to the grave, THE UNCERTAINTY OF LIFE. Death is ever in our path. (The Homiletic Review.)
Death in the prime of life
I. FACTS.
1. Death is no respecter of persons.
2. No respecter of age.
3. No respecter of condition.
4. No respecter of character.
II. LESSONS:
1. To fully understand and accept these facts, and shape life by them.
2. To make our salvation the first and main duty of life.
3. In whatever state, condition, or period of life we are, to risk nothing on the contingent of living. (The Homiletic Review.)
Third age--patriarchal era
I. God trained him by separation; by a series of separations. This is the key thought of Abrahams life. We are accustomed to consider faith as the key to Abrahams life. Certainly it is; but did not his faith manifest itself in just this, that he was willing to separate himself from all for the Lords sake?
1. You find, him first called of God to leave his country and his fathers house.
2. The second separation is from his father Terah.
3. The next separation is from Canaan itself as a home.
4. Fourthly, separation from Egypt.
5. The next thing we read of is his separation from Lot.
6. After separation from Lot, comes separation from Ishmael.
7. Passing over what may be called Abrahams separation from himself, in the twentieth chapter, we come to his separation from Isaac.
8. The next thing we learn of Abraham is his separation from Sarah. And it came to pass after all these things that Sarah died.
9. Then, finally, we find Abraham separated from all.
In Gen_25:5, we are told that Abraham gave all that he had unto Isaac. Abraham had been a rich man, but his heart had not been set on his riches, as was evident whenever questions of property came up.
II. This leads us to the second great subject: the gospel unto which Abraham was separated--the blessing of Abraham--the Abrahamie covenant of theology. It is, as already remarked, the same old covenant of grace, plus the idea of separation and consequent restriction. And here, as we are entering upon this period of restriction, this narrowing of the channel of blessing to the line of a single family first, and a single nation afterward, it is important for us to remember three things: In the first place this policy of restriction was not adopted until the offer of mercy had been thrice made to all mankind, and thrice rejected. In the second place, this restriction of the blessings of grace to a single family and a single nation was for the sake of all. It was the only way by which the blessing could be secured finally to all. Abraham was called, not for his own sake, nor for his descendants sake only, but for the worlds sake--In thee shall all the families of the earth be blessed (Gen_12:3); and again (Gen_22:18): In thy seed shall all the nations of the earth be blessed. There is no real narrowing. It is still, God so loved the world. In the third place, even though in the meantime the channel must be narrowed to a single family and nation, whosoever will may come. The door is open all the while. The sons of the stranger have simply to leave their country and their family, and come and join themselves to the family of Abraham, and to the nation of the Jew, and they are made welcome. (J. M.Gibson, D. D.)
Setting out, but stopping short of the promised land
How many are there who set out on the way to Canaan, but never reach that land of promise--who run well for a time, but are afterwards hindered! In the present life they obtain rest, in peace with God, in the exercise of the grace He ministers, and in a conscious sense of His approbation; and these first fruits of the Spirit are the earnest of the rich, everlasting harvest. Those only who enter by faith into the land of promise here shall be admitted into the Canaan above. But how many are there who seem to set out well, and even to make some progress, and yet die before they gain that happy reversion!
I. We ask, HOW FAR MEN MAY GO IN THE WAY TO CANAAN, AND YET, LIKE TERAH, DIE IN HARAN? in other words, How far they may proceed in the ways of religion, yet fall short of the kingdom of grace and glory?
1. We may be visited with many convictions, and even with great terrors, and yet fall short of a state of grace. Does conscience admonish you that you have been neglecting your duty to your God and your Saviour--your highest duties, your first interests, even the interests of your immortal souls? Does the fear of futurity sometimes visit you, urging you to say, What must I do? It may be well--it shall be well, if those alarms impel you to the Saviour. But rest not in convictions; for if these be the whole extent of your experience, you are still in Haran, separated by a wide boundary from the land of promise, the spiritual Canaan: and if you die in your present state, you are excluded from the Canaan that is above.
2. We may be conscious of tender religious emotions--sorrow, desire, joy--and yet fall short of real grace. Not only may the conscience beconvinced, but the heart may be in some measure softened, and yet remain unconverted; for it is deceitful above all things.
3. We may form many good resolutions, and yet be dwelling in Haran. Who is there that has not often formed these? In a season of conviction, in an hour of compunction, in a day of trial and adversity, we resolve to apply to the things that belong to our peace, to attend to the warnings of the word and providence of God, and to seek after that portion that is satisfying and abiding. But alas! the conviction wears off, the trial passes by, the danger is averted; and we forget all our purposes and resolutions. Or perhaps we set about fulfilling them, and adhere to them for a time; but, trusting in our own strength, we are overcome and brought again under the power of the enemy. What avail an army of good resolutions, unaccompanied by prayer, and unsupported by grace, against the subtlety and power of the enemy of souls? The way to hell, it has been emphatically said, is paved with good resolutions.
4. We may actually enter on the work of reformation, and proceed a certain length in it, and yet fall short. Herod not only feared John, but did many things. Thus are men often induced to abstain from particular transgressions, to exercise some degree of self-denial, to address themselves to various duties--things in themselves, no doubt, promising and right, but being done only from temporary impulse, or from selfish and slavish motives, consistent still with an unregenerate state, are usually as transient in their duration as defective in their principle. These facts are affecting, and even alarming. You are ready to say, If all the attainments you have mentioned are ineffective, what is there that will avail? My brethren, nothing will avail without a change of heart--a new heart must be given us, a new spirit put within us.
II. We proceed to ask, WHAT ARE THE OBSTACLES THAT INTERRUPT THE PROGRESS OF THOSE WHO SEEM TO SET OUT IN THE WAY TO CANAAN?
1. Here the analogy of a journey leads us to mention, first, sloth, spiritual sloth. Like a paralysis extending over our whole frame, it completely unfits us for prosecuting our journey.
2. We mention, as a second obstacle, the love of the world; a principle that entangles and enchains--that perverts the heart, and turns the feet out of the right path.
3. In fine, the grand obstacle is, an inward aversion to the ways of God, a dislike of serious religion.
III. We inquire, WHAT IS THE STATE AND PROSPECT OF THOSE WHO STOP SHORT OF THE KINGDOM OF GOD? Surely it may well awaken both sorrow and fear. Do you not lament the fate of a promising youth who, in the near prospect of succeeding to a large estate, is cut off by the hand of death? Do you not mourn when any object, exceedingly desirable, seems just ready to be attained, and is then unexpectedly snatched from us and lost forever? How deplorable! to have gone so far in the way to Canaan and yet to come short, to have approached so near the promised land, yet never to enter; to come to the gate of heaven, and to be cast down into hell!
1. Consider; those who stop short of the kingdom lose the benefit of all they have felt and done in the things of religion.
2. Nay, further, all that they have felt and done in religion will really serve to aggravate their guilt and imbitter their disappointment.
3. Once more; the conduct of such persons brings peculiar reproach upon religion. For they convey to others an injurious conception of it; they represent it as a system of restraints, of difficulties, and of dangers, without adequate reward. And now, in concluding, I address, first, those who have not yet set out on the way to Canaan--I intend careless sinners, who continue to this day, without fear or concern, in the broad way that leads to destruction. Has God no claims upon you? Has Christ no right to your regard? Has eternity no demands on your attention? Even in you there is a conscience that will speak if you will give it a hearing, and if not here, yet assuredly hereafter. Be persuaded to avert its overwhelming reproaches, yea, the more overwhelming frown of Him who is greater than conscience, by now making peace with Him through Jesus Christ. Secondly, I address those who have professedly set out on the way to Canaan--I mean those who profess that they have given themselves to Christ, to be saved and to be governed by Him. Remember, my beloved friends, you must endure to the end, if you would be saved. If a man enter the army, and follow his regiment a few marches, and then desert to the enemy, is he not accounted a traitor and a rebel? Such will your character be, if, having professed to give yourselves to Christ, you forsake Him and return to the world. (H. Gray, D. D.)
Stopping short
The simple fact, Terah died in Harsh, stands in the Scriptures as a monument, like the pillar of salt which uttered its warning to every passer by, Remember Lots wife. It exhibits an old man, after his many years spent in idolatry and ignorance, attempting in a late obedience to Divine commands to remove from his native condition and home, to the land of promise; but wasting in procrastination the time for his journey, and indolently staying upon the road over which he was required to pass to gain the end placed before his view; and finding all his efforts and plans to accomplish his purpose, to prove unavailing for his good. He never attained the inheritance for which he set out so late, and which he pursued so carelessly. Has this fact then no practical connection with ourselves? Does it not exhibit a striking illustration of the folly and danger of postponing until old age, our own commanded journey to the land of promise?
I. Let us consider THE WORK WHICH GOD REQUIRES SINFUL MAN TO UNDERTAKE. The call of Abraham from his country and home is frequently employed to illustrate the great duty which is required of every sinful man. Like him, everyone is commanded in the gospel to attain and exercise a simple controlling faith in the Divine promises; to follow in this spirit of faith the peculiar commands of God the Saviour; to go out, in its reliance upon Him, from a state of selfishness and idolatry, mans natural condition, to seek the better and heavenly country which is revealed in the gospel, and offered in Christ Jesus, to every believing soul. Such an exercise of faith developing itself in full and permanent obedience to the Divine commands, is the work which God requires of all who hear the gospel. But when is this great work to be undertaken? When shall man begin to subdue his rebellious heart into reconciliation to the will of God? May he select his own time for the work? Surely not. The Scriptures never intimate a moment beyond the time in which the command is actually given, as the time for mans obedience. The morrow is not given to man. Now, today, are the Divine designations of the proper time for mans submission. Whenever God speaks, it is that His will may be done at once. He who rejects and disobeys the commands of God in his youth, is exceedingly unlikely to find the opportunity or the disposition to obey in his subsequent years.
II. Let us consider THE COURSE WHICH MEN GENERALLY PURSUE IN REFERENCE TO THIS IMPORTANT MATTER. Do they, or do they not, generally obey at once? Do they, with Abraham, arise and go? or do they more commonly with Terah, procrastinate the enterprise until it is too late to accomplish it at all? Some few accept with gratitude the blessed invitations of the Saviour, and unite themselves unto Him, in a perpetual covenant, never to be forgotten. But what is the course pursued by the great majority of mankind? Do they not altogether drive away the convictions of this early period? They refuse to yield their hearts and characters, to be thus subjected by the Holy Spirit to the service of God. They bargain with their consciences, in order to silence their awakened demands, that at some future period they will attend to the duty required of them. Thus most frequently, they live and die in their chosen idolatry and guilt; always hearing the command, arise and go, and always determining that they will obey it; but never putting their resolution into effect. Like Torah, they die in Haran; they perish amidst unfulfilled vows and attempts of obedience to God, and under the guilt and burden of actual rebellion against Him.
III. Let us trace THE USUAL RESULT OF THIS COURSE OF PROCRASTINATION. It will be but tracing the history and experience of the great proportion of mankind. Twenty years of the sinners life go by. They are the most important, and in most cases the deciding period of his existence, in reference to his eternal welfare. But their close finds him still unrenewed in his character, and hardening his mind and conscience against the power of truth. In the wonderful forbearance of God, twenty years more are added to these, all of them crowned with privileges, and with invitations to a better land. But the lingering sinner still refuses to arise and go. By this time, he has seen and felt much of the folly of things temporal, and of the emptiness of the heart which depends upon them. But he is hardened through the deceitfulness of sin; and he is unwilling to make the decided and violent rupture which seems necessary if he would now effect his escape from an impending ruin. With more light in his conscience, he has more dulness and obduracy in his affections; and the work of true piety grows more and more difficult. If twenty years more bring him to the verge of feebleness and death, he is still found more deeply anxious to obtain the hope which he does not possess, and which he finds it more and more impossible to get. By this time, he is mourning over nearly all his joys as departed forever. Almost every monument of his life seems to be a tomb. Here lie the remains, is the inscription which he reads upon pleasures, and possessions, and hopes which are gone. And now, old age is looked for to effect that which youth and maturity have failed to accomplish. But here another disappointment comes. Old age also is very different in its character from its anticipated appearance. Man then awakes to the sorrowful conviction that he has been deluded through the whole of his course in life. He sees nothing of that spontaneous preparation for eternity, which he hoped to find in the later years of life. It is now harder, vastly harder, than it has ever been before, to lay hold of any adequate and abiding hope for a world to come. Lingering Terah sits down to measure up, in the sad calculation of his own experience, the folly by which he has been so long deceived. The love of the world and the pride of self have grown upon his heart.
IV. What now becomes THE RESULT OF THIS PROCRASTINATION? Generally one of two things. Either total, hardened, self-defending negligence; or a partial, constrained, and unsatisfying attention to the duties of religion. That is, Terah either positively refuses to obey the Divine command, and remains to die as he has lived, in Chaldea; or else, he unwillingly sets cut under the lashes of an awakened conscience, and goes as far as Haran, and dies there, in a new condition indeed, but with the same character. (S. H.Tyng, D. D.)
Lessons
1. God may make known His mind by the child unto the father; and call it before him (Act_7:2).
2. By revelation to a son, God may make parents willing to obey His call.
3. The Spirit giveth honour to parents, as leaders, when they follow the call of grace.
4. God points out by name such as He separates for His Church.
5. Faith puts all believers upon motion, when God calls them even from their native country.
6. Faith in God makes haste to depart from polluted places.
7. Faith intends to go as far as God calleth the soul. (G. Hughes, B. D.)
Sarai was barren; she had no child
Sarais barrenness
1. The subject spoken of, Sarai; she that was to be the mother of the Church, of whom, purposely, the Spirit writeth this which followeth to show forth the power of God.
2. The condition spoken of her--under two expressions.
(1) She was barren, i.e., naturally she was so, and that from her youth and first marriage--the fitter object for God to work upon by His power.
(2) To her was no child. That is, hitherto she had no child, when she was now taking her journey with her husband and grandfather. God records the trials of His saints, not for their reproach bat for His own glory. (G. Hughes, B. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Gen_11:27-32; Gen_12:1-5
THE CALL OF ABRAHAM
Gen_11:27-32; Gen_12:1-5
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WITH Abraham there opens a new chapter in the history of the race; a chapter of the profoundest significance. The consequences of Abrahams movements and beliefs have been limitless and enduring. All succeeding time has been influenced by him. And yet there is in his life a remarkable simplicity, and an entire absence of such events as impress contemporaries. Among all the forgotten millions of his own time he stands alone a recognisable and memorable figure. But around his figure there gathers no throng of armed followers; with his name, no vast territorial dominion, no new legislation, not even any work of literature or art is associated. The significance of his life was not military, nor legislative, nor literary, but religious. To him must be carried back the belief in one God. We find him born and brought up among idolaters; and although it is certain there were others besides himself who here and there upon earth had dimly arrived at the same belief as he, yet it is certainly from him the Monotheistic belief has been diffused. Since his day the world has never been without its explicit advocacy. It is his belief in the true God, in a God who manifested His existence and His nature by responding to this belief, it is this belief and the place he gave it as the regulating principle of all his movements and thoughts, that have given him his everlasting influence.
With Abraham there is also introduced the first step in a new method adopted by God in the training of men. The dispersion of men and the divergence of their languages are now seen to have been the necessary preliminary to this new step in the education of the world-the fencing round of one people till they should learn to know God and understand and exemplify His government. It is true, God reveals Himself to all men and governs all; but by selecting one race with special adaptations, and by giving to it a special training, God might more securely and more rapidly reveal Himself to all. Each nation has certain characteristics, a national character which grows by seclusion from the influences which are forming other races. There is a certain mental and moral individuality stamped upon every separate people. Nothing is more certainly retained; nothing more certainly handed down from generation to generation. It would therefore be a good practical means of conserving and deepening the knowledge of God, if it were made the national interest of a people to preserve it, and if it were closely identified with the national characteristics. This was the method adopted by God. He meant to combine allegiance to Himself with national advantages, and spiritual with national character, and separation in belief with a distinctly outlined and defensible territory.
This method, in common with all Divine methods, was in strict keeping with the natural evolution of history. The migration of Abraham occurred in the epoch of migrations. But although for centuries before Abraham new nations had been forming, none of them had belief in God as its formative principle. Wave upon wave of warriors, shepherds, colonists have left the prolific plains of Mesopotamia. Swarm after swarm has left that busy hive, pushing one another further and further west and east, but all have been urged by natural impulses, by hunger, commerce, love of adventure and conquest. By natural likings and dislikings, by policy, and by dint of force the multitudinous tribes of men were finding their places in the world, the weaker being driven to the hills, and being schooled there by hard living till their descendants came down and conquered their conquerors. All this went on without regard to any very high motives. As it was with the Goths who invaded Italy for her wealth, as it is now with those who people America and Africa because there is land or room enough, so it was then. But at last God selects one man and says, "I will make of thee a great nation." The origin of this nation is not facile love of change nor lust of territory, but belief in God. Without this belief this people had not been. No other account can be given of its origin. Abraham is himself already the member of a tribe, well-off and likely to be well-off; he has no large family to provide for, but he is separated from his kindred and country, and led out to be himself a new beginning, and this because, as he himself throughout his life said, he heard Gods call and responded to it.
The city which claims the distinction of being Abrahams birthplace, or at least of giving its name to the district where he was born, is now represented by a few mounds of ruins rising out of the flat marshy ground on the western bank of the Euphrates, not far above the point where it joins its waters to those of the Tigris and glides on to the Persian gulf. In the time of Abraham, Ur was the capital city which gave its name to one of the most populous and fertile regions of the earth. The whole land of Accad, which ran up from the sea-coast to Upper Mesopotamia (or Shinar), seems to have been known as Ur-ma, the land of Ur. This land was of no great extent, being little if at all larger than Scotland, but it was the richest of Asia. The high civilisation which this land enjoyed even in the time of Abraham has been disclosed in the abundant and multifarious Babylonian remains which have recently been brought to light.
What induced Terah to abandon so prosperous a land can only be conjectured. It is possible that the idolatrous customs of the inhabitants may have had something to do with his movements. For while the ancient Babylonian records reveal a civilisation surprisingly advanced, and a social order in some respects admirable, they also make disclosures regarding the worship of the gods which must shock even those who are familiar with the immoralities frequently fostered by heathen religions. The city of Ur was not only the capital, it was the holy city of the Chaldeans. In its northern quarter rose high above the surrounding buildings the successive stages of the temple of the moon-god, culminating in a platform on which the priests could both accurately observe the motions of the stars and hold their night-watches in honour of their god. In the courts of this temple might be heard breaking the silence of midnight one of those magnificent hymns, still preserved, in which idolatry is seen in its most attractive dress, and in which the Lord of Ur is invoked in terms not unworthy of the living God. But in these same temple-courts Abraham may have seen the firstborn led to the altar, the fruit of the body sacrificed to atone for the sin of the soul; and here too he must have seen other sights even more shocking and repulsive. Here he was no doubt taught that strangely mixed religion which clung for generations to some members of his family. Certainly he was taught in common with the whole community to rest on the seventh day; as he was trained to look to the stars with reverence and to the moon as something more than the light which was set to rule the night.
Possibly then Terah may have been induced to move northwards by a desire to shake himself free from customs he disapproved. The Hebrews themselves seem always to have considered that his migration had a religious motive. "This people," says one of their old writings, "is descended from the Chaldeans, and they sojourned heretofore in Mesopotamia because they would not follow the gods of their fathers which were in the land of Chaldea. For they left the way of their ancestors and worshipped the God of heaven, the God whom they knew; so they cast them out from the face of their gods, and they fled into Mesopotamia and sojourned there many days. Then their God commanded them to depart from the place where they sojourned and to go into the land of Canaan." But if this is a true account of the origin of the movement northwards, it must have been Abraham rather than his father who was the moving spirit of it; for it is certainly Abraham and not Terah who stands as the significant figure inaugurating the new era.
If doubt rests on the moving cause of the migration from Ur, none rests on that which prompted Abraham to leave Charran and journey towards Canaan. He did so in obedience to what he believed to be a Divine command, and in faith on what he understood to be a Divine promise. How he became aware that a Divine command thus lay upon him we do not know. Nothing could persuade him that he was not commanded. Day by day he heard in his soul what he recognised as a Divine voice, saying: "Get thee out of thy country and from thy kindred and from thy fathers house, unto a land that I will show thee!" This was Gods first revelation of Himself to Abraham. Up to this time Abraham to all appearance had no knowledge of any God but the deities worshipped by his fathers in Chaldea. Now, he finds within himself impulses which he cannot resist and which he is conscious he ought not to resist. He believes it to be his duty to adopt a course which may look foolish and which he can justify only by saying that his conscience bids him. He recognises, apparently for the first time, that through his conscience there speaks to him a God Who is supreme. In dependence on this God he gathered his possessions together and departed.
So far, one may be tempted to say, no very unusual faith was required. Many a poor girl has followed a weakly brother or a dissipated father to Australia or the wild west of America; many a lad has gone to the deadly west coast of Africa with no such prospects as Abraham. For Abraham had the double prospect which makes migration desirable. Assure the colonist that he will find land and have strong sons to till and hold and leave it to, and you give him all the motive he requires. These were the promises made to Abraham-a land and a seed. Neither was there at this period much difficulty in believing that both promises would be fulfilled. The land he no doubt expected to find in some unoccupied territory. And as regards the children, he had not yet faced the condition that only through Sarah was this part of the promise to be fulfilled.
But the peculiarity in Abrahams abandonment of present certainties for the sake of a future and unseen good is, that it was prompted not by family affection or greed or an adventurous disposition, but by faith in a God Whom no one but himself recognised. It was the first step in a life-long adherence to an Invisible, Spiritual Supreme. It was that first step which committed him to life-long dependence upon and intercourse with One Who had authority to regulate his movements and power to bless him. From this time forth all that he sought in life was the fulfilment of Gods promise. He staked his future upon Gods existence and faithfulness. Had Abraham abandoned Charran at the command of a widely ruling monarch who promised him ample compensation, no record would have been made of so ordinary a transaction. But this was an entirely new thing and well worth recording, that a man should leave country and kindred and seek an unknown land under the impression that thus he was obeying the command of the unseen God. While others worshipped sun, moon, and stars, and recognised the Divine in their brilliance and power, in their exaltation above earth and control of earth and its life, Abraham saw that there was something greater than the order of nature and more worthy of worship, even the still small voice that spoke within his own conscience of right and wrong in human conduct, and that told him how his own life must be ordered. While all around him were bowing down to the heavenly host and sacrificing to them the highest things in human nature, he heard a voice falling from these shining ministers of Gods will, which said to him, "See thou do it not, for we are thy fellow-servants; worship thou God!" This was the triumph of the spiritual over the material; the acknowledgment that in God there is something greater than can be found in nature; that man finds his true affinity not in the things that are seen but in the unseen Spirit that is over all. It is this that gives to the figure of Abraham its simple grandeur and its permanent significance.
Under the simple statement "The Lord said unto Abram, Get thee out of thy country," there are probably hidden years of questioning and meditation. Gods revelation of Himself to Abram in all probability did not take the determinate form of articulate command without having passed through many preliminary stages of surmise and doubt and mental conflict. But once assured that God is calling him, Abraham responds quickly and resolutely. The revelation has come to a mind in which it will not be lost. As one of the few theologians who have paid attention to the method of revelation has said: "A Divine revelation does not dispense with a certain character and certain qualities of mind in the person who is the instrument of it. A man who throws off the chains of authority and association must be a man of extraordinary independence and strength of mind, although he does so in obedience to a Divine revelation; because no miracle, no sign or wonder which accompanies a revelation can by its simple stroke force human nature from the innate hold of custom and the adhesion to and fear of established opinion: can enable it to confront the frowns of men, and take up truth opposed to general prejudice, except there is in the man himself, who is the recipient of the revelation, a certain strength of mind and independence which concurs with the Divine intention."
That Abrahams faith triumphed over exceptional difficulties and enabled him to do what no other motive would have been strong enough to accomplish, there is therefore no call to assert. During his after-life his faith was severely tried, but the mere abandonment of his country in the hope of gaining a better was the ordinary motive of his day. It was the ground of this hope, the belief in God, which made Abrahams conduct original and fruitful. That sufficient inducement was presented to him is only to say that God is reasonable. There is always sufficient inducement to obey God; because life is reasonable. No man was ever commanded or required to do anything which it was not for his advantage to do. Sin is a mistake. But so weak are we, so liable to be moved by the things present to us and by the desire for immediate gratification, that it never ceases to be wonderful and admirable when a sense of duty enables a man to forego present advantage and to believe that present loss is the needful preliminary of eternal gain.
Abrahams faith is chosen by the author of the Epistle to the Hebrews as an apt illustration of his definition of Faith, that it is "the substance of things hoped for, the evidence of things not seen." One property of faith is that it gives to things future, and which are as yet only hoped for, all the reality of actual present existence. Future things may be said to have no existence for those who do not believe in them. They are not taken into account. Men do not shape their conduct with any reference to them. But when a man believes in certain events that are to be, this faith of his lends to these future things the reality, the "substance" which things actually existing in the present have. They have the same weight with him, the same influence upon his conduct.
Without some power to realise the future and to take account of what is to be as well as of what already is, we could not carry on the common affairs of life. And success in life very greatly depends on foresight, or the power to see clearly what is to be and give it due weight. The man who has no foresight makes his plans, but being unable to apprehend the future his plans are disconcerted. Indeed it is one of the most valuable gifts a man can have, to be able to say with tolerable accuracy what is to happen and what is not; to be able to sift rumours, common talk, popular impressions, probabilities, chances, and to be able to feel sure what the future will really be; to be able to weigh the character and commercial prospects of the men he deals with, so as to see what must be the issue of their operations and whom he may trust. Many of our most serious mistakes in life arise from our inability to imagine the consequences of our actions and to forefeel how these consequences will affect us.
Now faith largely supplies the want of this imaginative foresight. It lends substance to things future. It believes the account given of the future by a trustworthy authority. In many ordinary matters all men are dependent on the testimony of others for their knowledge of the result of certain operations. The astronomer, the physiologist, the navigator, each has his department within which his predictions are accepted as authoritative. But for what is beyond the ken of science no faith in our fellow-men avails. Feeling that if there is a life beyond the grave, it must have important bearings on the present, we have yet no data by which to calculate what will then be, or only data so difficult to use that our calculations are but guesswork. But faith accepts the testimony of God as unhesitatingly as that of man and gives reality to the future He describes and promises. It believes that the life God calls us to is a better life, and it enters upon it. It believes that there is a world to come in which all things are new and all things eternal; and, so believing, it cannot but feel less anxious to cling to this worlds goods. That which embitters all loss and deepens sorrow is the feeling that this world is all; but faith makes eternity as real as time and gives substantial existence to that new and limitless future in which we shall have time to forget the sorrows and live past the losses of this present world.
The radical elements of greatness are identical from age to age, and the primal duties which no good man can evade do not vary as the world grows older. What we admire in Abraham we feel to be incumbent on ourselves. Indeed the uniform call of Christ to all His followers is even in form almost identical with that which stirred Abraham, and made him the father of the faithful. "Follow Me," says our Lord, "and every one that forsaketh houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My names sake, shall receive a hundredfold, and shall inherit everlasting life." And there is something perennially edifying in the spectacle of a man who believes that God has a place and a use for him in the world, and who puts himself at Gods disposal; who enters upon life refusing to be bound by the circumstances of his upbringing, by the expectations of his friends, by prevailing customs, by prospect of gain and advancement among men; and resolved to listen to the highest voice of all, to discover what God has for him to do upon earth and where he is likely to find most of God; who virtually and with deepest sincerity says, Let God choose my destination: I have good land here, but if God wishes me elsewhere, elsewhere I go: who, in one word, believes in the call of God to himself, who admits it into the springs of his conduct, and recognises that for him also the highest life his conscience can suggest is the only life he can live, no matter how cumbrous and troublesome and expensive be the changes involved in entering it. Let the spectacle take hold of your imagination-the spectacle of a man believing that there is something more akin to himself and higher than the material life and the great laws that govern it, and going calmly and hopefully forward into the unknown, because he knows that God is with him, that in God is our true life, that man liveth not by bread only, but by every word that cometh out of the mouth of God.
Even thus then may we bring our faith to a true and reliable test. All men who have a confident expectation of future good make sacrifices or run risks to obtain it. Mercantile life proceeds on the understanding that such ventures are reasonable and will always be made. Men might if they liked spend their money on present pleasure, but they rarely do so. They prefer to put it into concerns or transactions from which they expect to reap large returns. They have faith, and as a necessary consequence they make ventures. So did these Hebrews-they ran a great risk, they gave up the sole means of livelihood they had any experience of and entered what they knew to be a bare desert, because they believed in the land that lay beyond and in Gods promise. What then has your faith done? What have you ventured that you would not have ventured but for Gods promise. Suppose Christs promise failed, in what would you be the losers? Of course you would lose what you call your hope of heaven-but what would you find you had lost in this world? When a merchants ships are wrecked or when his investment turns out bad, he loses not only the gain he hoped for, but the means he risked. Suppose then Christ were declared bankrupt, unable to fulfil your expectations, would you really find that you had ventured so much upon His promise that you are deeply involved in His bankruptcy, and are much worse off in this world and now than you would otherwise have been? Or may I not use the words of one of the most cautious and charitable of men, and say, "I really fear, when we come to examine, it will be found that there is nothing we resolve, nothing we do, nothing we do not do, nothing we avoid, nothing we choose, nothing we give up, nothing we pursue, which we should not resolve, and do, and not do, and avoid, and choose, and give up, and pursue, if Christ had not died and heaven were not promised us." If this be the case-if you would be neither much better nor much worse though Christianity were a fable-if you have in nothing become poorer in this world that your reward in heaven may be greater, if you have made no investments and run no risks, then really the natural inference is that your faith in the future inheritance is small. Barnabas sold his Cyprus property because he believed heaven was his, and his bit of land suddenly became a small consideration; useful only in so far as he could with the mammon of unrighteousness make himself a mansion in heaven. Paul gave up his prospects of advancement in the nation, of which he would of course as certainly have become the leader and first man as he took that position in the Church, and plainly tells us that having made so large a venture on Christs word, he would if his word failed be a great loser, of all men most miserable because he had risked his all in this life on it. People sometimes take offence at Pauls plain way of speaking of the sacrifices he had made, and of Peters plain way of saying "we have left all and followed Thee, what shall we have therefore?" but when people have made sacrifices they know it and can specify them, and a faith that makes no sacrifices is no good either in this worlds affairs or in religion. Self-consciousness may not be a very good thing: but self-deception is a worse.
Here as elsewhere a clear hope sprang from faith. Recognising God, Abraham knew that there was for men a great future. He looked forward to a time when all men should believe as he did, and in him all families of the earth be blessed. No doubt in these early days, when all men were on the move and striving to make a name and a place for themselves, an onward look might be common. But the far-reaching extent, the certainty, and the definiteness of Abrahams view of the future were unexampled. There far back in the hazy dawn he stood while the morning mists hid the horizon from every other eye, and he alone discerns what is to be. One clear voice and one only rings out in unfaltering tones and from amidst the babel of voices that utter either amazing follies or misdirected yearnings, gives the one true forecast and direction-the one living word which has separated itself from and survived all the prognostications of Chaldean soothsayers and priests of Ur, because it has never ceased to give life to men. It has created for itself a channel and you can trace it through the centuries by the living green of its banks and the life it gives as it goes. For this hope of Abraham has been fulfilled; the creed and its accompanying blessing which that day lived in the heart of one man only has brought blessing to all the families of the earth.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Gen_11:28. Ur of the Chaldees] “Ur in Heb. means…
CRITICAL NOTES.—
Gen_11:28. Ur of the Chaldees] “Ur in Heb. means light, and was probably so called from the Persian idolatry of fire worship, prevalent among this people. Abram was called by God out of this region of idolaters, to be a follower of the true God” (Jacobus).—
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Gen_11:29. The father of Iscah] This name is nowhere else mentioned. Jewish traditions consider it as identical with Sarai, one name having been borne before she left Chaldea, the other afterwards. Alford thinks that this view is inconsistent with what is stated in Gen_17:17, and remarks that “Marriage with near relatives was the practice of Terah’s family” (Gen_24:3-4; Gen_28:1-2).—
Gen_11:30. But Sarai was barren] Inserted as bearing upon the following history.—
Gen_11:31. And Terah took Abraham his son] “Terah was an idolater (Jos_24:2), so that this, his journey, can hardly be supposed to have been an obedience on his part to that Divine intimation which we learn from the subsequent Jehovist account, was made to his son” (Alford).—They came unto Haran] The Greek has Charran (Act_7:2). Terah intended to go to Canaan, but stopped here, probably on account of increasing age and infirmity.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_11:27-32
THE DAWN OF ABRAM’S HISTORY
Here we have the commencement of the sixth document, indicated by the usual preface, “These are the generations.” This portion is intended to bring Abram before us, and therefore goes to the roots of his history, showing us from what a source so eminent an example of righteousness sprung. The history is brief, but it may be considered as a condensed outline of Abraham’s life. Here we find him—
I. Possessed of great moral courage. Terah, the father of Abram, was an idolator (Jos_24:2). Both himself and his children were ignorant of the true object of worship, or if they had any knowledge of this, they did not retain that knowledge, but suffered themselves to be led away by the impiety around them. Such is the hole of the pit from whence this sublime character was digged. Abram is the next great name in the sacred record to Noah, and their moral histories are very similar. Noah passed through the flood, and through an age of extraordinary wickedness to the victory of faith; and Abram passed through heathenism to become the chief example, in those early times, of belief in God. Abram had the moral courage to leave these idolatrous associations. In Gen_11:31 Terah, his father, is represented as the leader of the migration to Canaan. But it is probable that the history in Genesis 12 is anticipated, and that Abram listening to the Divine call, persuaded his father also to obey. The courage of the father of the faithful influenced all his family, and they were ready to follow the leading of the Providence of God to better things. The great moral revolutions of the world have been brought about by the influence of men to whom God had spoken. By obeying the early suggestions of the Divine Spirit, men have been led on to glorious results, of which at the first they had no suspicion. Here also we find Abram—
II. Under the shadow of a future trial. (Gen_11:30.) Sarai’s barrenness was, no doubt, a great trial to him, in that early age when men naturally desired a numerous offspring. But in his subsequent history this circumstance was not only a natural cause of regret, but it raised a difficulty in the way of his faith. This fact stood in his way, and for long years he had to endure the conflict of hoping against hope. The shadow of a coming trial now rested upon Abraham in order that his faith might prove itself strong by encountering difficulties.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_11:27. The present paragraph is of special interest for the coming history. Its opening word and (A. V. now), 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 grandfather 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.—(Murphy.)
Small hath the line of the Church been from the beginning, in comparison with the line of the world.—(Hughes.)
If we seek for the origin of some of the greatest religious and social revolutions which the world has known, we often find it in a small group of men.
Gen_11:28. Properly, in his presence, so that he must have seen it; it does not, therefore, mean simply in his life-time. The first case of a natural death of a son before the death of his father, is a new sign of increasing mortality.—(Lange.)
Death is described as the land “without any order,” and truly without any order does he snatch away the sons of men. He strikes down the children before the face of their parents.
Providence ordaineth the land of the nativity of some to be the place of their expiring.—(Hughes.)
Gen_11:29. Sarai was, according to Gen_20:12, the daughter of Terah by another wife than Abram’s mother, and was ten years younger than her husband (Gen_17:17).—(Alford.)
Gen_11:30.
1. The subject spoken of, Sarai; she that was to be the mother of the Church, of whom, purposely, the Spirit writeth this which followeth to show forth the power of God.
2. The condition spoken of her—under two expressions.
(1) She was barren, i.e., naturally she was so, and that from her youth and first marriage—the fitter object for God to work upon by His power.
(2) To her was no child. That is, hitherto she had no child, when she was now taking her journey with her husband and grandfather. God records the trials of His saints, not for their reproach but for His own glory.—(Hughes.)
Long and silent trials are often the portion of the greatest saints.
Gen_11:31. It is evident from Gen_12:1, that this expedition was undertaken in consequence of the Divine call to Abraham to come out from a land of idolaters; but from the deference paid to the head of a family, Terah is here represented as chief in the movement, though really acting in obedience to the monitions of his son. Nahor and his wife Milcah, it would appear, were unwilling to go, at least at present; yet as we find them in the course of the history settled at Haran, and Abraham and Isaac sending to them for wives, we may conclude that they afterwards “repented and went.” Thus the whole of Terah’s family, though they did not go to Canaan, yet were probably preserved from Chaldean idolatry, and fixing themselves in Haran, maintained for a considerable time the worship of the true God. The narrative suggests to us, that while the most exemplary marks of respect are due from children to parents, yet parents themselves may sometimes be called to follow their children as leaders, when they have obtained clearer light as to the path of duty, and go forth at the evident call of God. But even in such cases a proper spirit of filial reverence will give as much precedency as possible to parental actions.—(Bush.)
A godly man in the performance of the highest duties will consider the claims of natural propriety. St. Paul does not scruple to refer the Corinthians to the teaching of nature, and to urge them to have regard to what is seemly.
Religious duty can be performed so as not to interfere with the claims of natural relationship.
Terah’s migration to Canaan—
(1) Its spirited beginning;
(2) its failure to go on. Abraham and his kinsmen—
(1) He was probably the author of the movement;
(2) they, probably, the cause of his tarrying in Haran.—(Lange.)
St. Paul tells us that Abraham went forth “not knowing whither he went.” Here it is stated that the “land of Canaan” was the object and purpose of this migration. So it was in the Divine destination, but not as a definite resolve of their own. The historian evidently writes from the standpoint of subsequent facts. They went forth under the leading of Providence, having just light enough for each successive portion of the journey—the end not yet revealed. Faith asks not to see the whole of its course spread before it, but only light enough to take the next step. He who gives that faith will take care of the whole course, and secure the success of the end.
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 parent, who, probably, still clung 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.—(Murphy.)
Gen_11:32. Time and place are appointed to die as to be born in. It is good to be ready in every place.—(Hughes.)
Terah was two hundred and five years old. If Abram, therefore, was seventy-five years old when he migrated from Mesopotamia, and Terah was seventy-five years old at his birth, then must Abraham have set forth sixty years before the death of Terah. And this is very important. The migration had a religious motive which would not allow him to wait till the death of his father. As Delitzsch remarks, the manner of representation in Genesis disposes of the history of the less important personages before relating the main history. The Samaritan text has set the age of Terah at one hundred and forty-five, under the idea that Abraham did not set out on his migration until after the death of Haran. The representation of Stephen (Act_7:4) connects itself with the general course of the narration.—(Lange.)
Terah, like Moses, failed to enter the Land of Promise. God had provided for him a better country, where the purposes so incompletely fulfilled here will reach completion. There are no broken and rudimentary structures in the city of God.
We are forcibly reminded of our pilgrim state by the fact that many of God’s people have died on journeys. However imperfectly we may have realised our ideal of life, it is well to be prepared for that last solemn journey which we must take alone, and where no help can avail but the rod and staff of God.
The history here given of the post-diluvians has a striking resemblance in structure to that of the ante-diluvians. 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 that which 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 pile of documents by different writers.—(Murphy.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Generations of Terah
The Generations of Terah
v. 27. Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. Haran may have been the oldest son, and his son Lot was nearer to Abraham’s age.
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v. 28. And Haran died before, that is, during the lifetime of, his father Terah in the land of his nativity, in Ur of the Chaldees. This, then, was the ancestral home of this family of the descendants of Shem.
v. 29. And Abram and Nahor took them 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. Marriages of comparatively close relatives were still the rule at that time, for Nahor married his niece, and Abram his half-sister, Gen 20:12.
v. 30. But Sarai was barren; she had no child, a fact which was, among the Jews, considered a great calamity, almost a curse, just as the fruitfulness of the mother was considered a great blessing.
v. 31. And Terah took Abram, his son, and Lot, the son of Haran, his son’s son, and Sarai, his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees to go into the land of Canaan; and they came unto Haran and dwelt there. These all went forth together, or with one another, under the leadership of Terah and Abram. In the case of Abram, he had, even now, received God’s command to journey forth, Act 7:3, while in the case of Terah the migration was a part of God’s dispensation, the first step of the journey which would bring Abram to the land of his inheritance.
v. 32. And the days of Terah were two hundred and five years; and Terah died in Haran. This notice rounds out the story of Terah, for he evidently died after Abram had gone forth to Canaan. Thus the less important personage is disposed of before the main history proceeds. It is the story of Abraham which now follows, for it was his generation and people that the Lord chose for His own; and from the seed of Abraham, in the fullness of time, the salvation which had been promised to the patriarchs before the Flood was to come upon the whole world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Now these were the descendants of Terah
Now these were the descendants of Terah
This sentence introduces the account of Terah's descendants. Genesis 11:27-25:11 tells about Terah's descendants, particularly his son Abraham. AT: "This is the account of Terah's descendants" (See: How to Translate Names)
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Haran died in the presence of his father Terah
This means that Haran died while his father was still living. AT: "Haran died while his father, Terah, was with him" (See: How to Translate Names)
translationWords
Abraham
Lot
Ur
Chaldea
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:27–25:11 This is the account (Hebrew toledoth; see study…
11:27–25:11 This is the account (Hebrew toledoth; see study note on 2:4) of Terah’s family: What follows in 11:28–25:11 are the particulars about the family descended from Terah, notably about Abraham and God’s covenant with him, and about Isaac, the child of promise, who carried forward the line and the blessing to the next generation.
11:27-32 This brief section provides a complete summary of Terah’s life and accounts for his other sons and their marriages; it also introduces Lot, Abram’s nephew, who later played a prominent role. The ancestors, including Terah and his family, were idolatrous, worshiping other gods in Mesopotamia (Josh 24:2).
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11:27 Nahor was the grandfather of Laban, whose daughters later became Jacob’s wives (chs 29–31). • Lot: See “Lot” Profile.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.