EXPOSITION
And Abram passed through—literally, passed over, or traveled about as a pilgrim (cf. Hebrews 11:9) in—the land unto (or as far as) the place of Sichem. A prolepsis for the place where the city Shechem (either built by or named after the Hivite prince, Genesis 34:2) was afterwards situated, viz; between Ebal and Gerizim, in the middle of the land; "the most beautiful, perhaps the only very beautiful, spot in Central Palestine" (Stanley's 'Sinai and Palestine,' 5:234). The modern name of Sichem is Nablus, a corruption of Neapolis. Unto the plain. אֵלוֹן, from אוּל or אִיל, to be strong, a strong, hardy tree: the terebinth, as opposed to the oak, אַלּוֹן, from אָלַל (Celsius Michaelis, Rosenmüller, Keil); the oak, as distinguished from אֵלָה, the turpentine tree, or terebinth (Gesenius, Kalisch, Murphy). But it seems demonstrable that these and the other cognate terms, אַלָּה אֵיל, are frequently used as synonymous for any large, strong tree (cf. Genesis 35:5; Judges 9:9; 24:26; Joshua 19:33 with Judges 4:11), though commonly אֵלוֹן, oak, is opposed to אֵלָה, terebinth, as in Isaiah 6:13; Hosea 4:13. The translation of אֵלוֹן by plain (Targums, A.V.) is inaccurate, though "the truth is it was both a plain and set with oaks" (Willet). Of Moreh. like Mature (Genesis 13:18), the name of the owner of the oak-grove (Murphy, Kalisch, Alford); probably a priestly character (Moreh signifying a teacher, Jdg 7:1; 2 Kings 17:28; Isaiah 9:15) who instituted the Divine cultus in the locality (Luther); though it has also been regarded as the name of the place (Calvin), which maybe here given to it by anticipation (Wordsworth), being derived from raah, to see, and equivalent to the place of vision (Samaritan), because God there appeared to the patriarch (Fagius), and showed him the land of Canaan (Masius, Lyra). Knobel renders "the oak of the teacher," comparing it with "the oak of the witches" (Judges 9:37). The LXX. translate by ὑψηλήν, lofty, and the Vulgate by illustrem. And the Canaanite was then in the land. A sign of post-Mosaic authorship (Tuch, Bleek, Colenso); an interpolation Eben Ezra; rather
(1) a proclamation of the miserable exile in which the patriarch lived (Luther); or
(2) a reminder to Abram of his heavenly country, seeing he was a stranger in his earthly one (Calvin); or, better,
(3) an intimation of the fact that already the Canaanites were in possession of the land which bore their name (Kalisch), or perhaps simply
(4) a declaration that the land was not a stretch of unoccupied territory, but a populated region (Hengstenberg), thus making the fulfillment of the ensuing promise all the more difficult, and all the greater a trial to the faith of the patriarch (Keil, Murphy, Wordsworth, Alford); or
(5), but not so good, an explanation of the previous selection of the oak of Moreh as his habitation (Lange, Havernick, vide Introduction, § 18).
And the Lord appeared. The first mention of a theophany, though Acts 7:2 alleges that such a Divine manifestation had previously occurred in Ur of the Chaldees. Though not a direct vision of Jehovah (John 1:18), that there was some kind of outward appearance may be inferred from the subsequent Divine manifestations to the patriarch (Genesis 18:2, Genesis 18:17, Genesis 18:33; Genesis 22:11-1), to Hagar (Genesis 16:7-1; Genesis 21:17, Genesis 21:18), and to Jacob (Genesis 31:11-1; Genesis 32:24-1). On the relation of the angel of Jehovah to Jehovah vide Gen 16:1-16 :17. Unto Abram. "Jam paene fatigato Abraha isto duro exsilio et perpetuis migrationibus" (Luther). And said, Unto thy seed—to himself God gave "none inheritance in it, no, not so much as to set his foot on" (Acts 7:5); the land was promised to his seed "when as yet he had no child"—will I give this land. Now occupied by the Canaanites. Undoubtedly a great promise, that the Canaanites should be dispossessed, and their country given to the offspring of a childless old man already over seventy-five years. The apparent improbability of its ever being accomplished rendered it a strong trial to the patriarch's faith. And there builded he an altar. "Constituit certum locum, in quo conveniat ecclesia, auditura verbum Dei, factura preess, laudatura Deum, sacrificatura Deo" (Luther). "Altare forma est Divini cultus; invocatio autem substantia et veritas" (Calvin). "The rearing of an altar in the land was, in fact, a form of taking possession of it on the ground of a right secured to the exercise of his faith" (Bush). "It is often said of Abraham and the patriarchs that they built altars to the Lord; it is never said they built houses for themselves" (Wordsworth). Unto the Lord who had appeared to him.
And he removed—literally, caused (i.e. his tent) to be broken up (cf. Genesis 26:22—from thence—no cause for which being assigned, the hostility of his neighbors (Luther, Calvin) and the commencement of the famine (Alford, Keil) have been conjectured as the probable reasons—unto a (literally, the) mountain east of Bethel. Here proleptically named "house of God," being called in the time of Abram Luz (Genesis 28:19). Its present name is Beitin. And pitched his tent (of. Genesis 9:21), having Bethel on the west—literally, sea-ward, the Mediterranean being the western boundary of Palestine (cf. Genesis 28:14; Exodus 10:19; Exodus 26:22; Ezekiel 48:1, Ezekiel 48:2)—and Hai—Ai (עַי; עַיָּא, Nehemiah 11:31; עַיָּת, Isaiah 10:28); with the article, because signifying "the heap of ruins," near which it was no doubt built; the scene of the first Israelitish defeat under Joshua (Genesis 7:2): its ruins still exist under the name of Medinet Gai—on the east (about five miles from Bethel): and there he builded an altar unto the Lord (vide supra), and called upon the name of the Lord (vide Genesis 4:26).
And Abram journeyed (literally, broke up, e. g; his encampment, going on still—literally, going on and breaking up (cf. Genesis 8:3); "going and returning"—towards the south. Negleb, the dry region, from nagabh, to be dried, the southern district of Palestine (Genesis 13:3; Genesis 20:1; Genesis 24:62). The LXX. render, ἐστρατοπέδευσεν ἐν, τῇ ἐρήμῳ.
Of this section Genesis 12:5, Genesis 12:6, Genesis 12:8 are commonly assigned to the Elohist; and 7, 8b, and 9 to the Jehovist.
HOMILETICS
The promised land.
I. WANDERINGS. Entering Canaan from the north, the Chaldsean emigrant directs his progress steadily towards the south, removing from station to station till he reaches the furthest limit of the land. This wandering life to the patriarch must have been
(1) unexpected. Leaving Ur at the Divine command, and journeying many hundreds of miles, he must have eagerly anticipated rest in Canaan; but instead he finds that he must journey still. So is life to God's people always full of disappointments. Yet was it also
(2) inevitable. The land was in possession of the Canaanites, and, even though it had been free and untenanted, it was famine-stricken, both of which circumstances necessitated frequent removal. And for causes not dissimilar must the saints ever wander, the world for the most part belonging to their enemies, and the produce of earth being insufficient to meet their souls' needs. Then to the patriarch himself it was meant to be
(3) prophetic. The promised land being designed not so much for a possession in itself as for an emblem of the better country towards which his spirit with its new-found faith was travelling, it was not intended that life in Canaan for the father of the faithful should be one of absolute repose, but rather one Of wandering and unrest; and of that he had a foretaste, or earnest, immediately he stepped across the borders of the land. And still further was it purposed to be
(4) emblematic. In the fortunes of Abram it was contemplated that God's believing people in every age should behold, in main characteristic at least, an outline or shadow of their own. As to him the land of Canaan was not the better country, but only its anticipation, so to them is it not so much a type of heaven as of the visible Church, and the patriarchal wanderings an emblem not of the beatific life of the redeemed in glory, but of the experiences of the saints on earth.
II. TRIALS. Along with ceaseless peregrinations, more or less exacting in their nature, trials of another and severer sort entered into the texture of the patriarch's experience in the promised land. The peculiar circumstances in which he found himself were such as to make a vehement assault upon his faith.
1. His childless condition seemed to render all but impossible belief in the mighty nation of which Jehovah talked. And so are saints sometimes tempted to indulge a suspicion of the Divine goodness and veracity, because of the absence of certain creature comforts which they see God bestowing upon others.
2. The occupation of the land appeared to negative the idea of its ever becoming his; and not infrequently because a saint cannot discern how a promise is to be fulfilled, he begins to challenge the Divine resources, and ends by impeaching the Divine faithfulness.
3. The prevalence of famine was calculated to excite doubts in his mind as to whether after all the land was worth either having or desiring; and in this life the saints are not unacquainted with temptations, arising from the pressure of outward circumstances, such as extreme poverty or long-continued affliction, to admit the apprehension that after all the blessings of religion and the glories of the future life may not be worth the sacrifices made to secure them.
III. CONSOLATIONS. If a field of wanderings and a scene of trials, the promised land was likewise a place of consolation. Abram enjoyed—
1. The comfort of the Divine presence. Though unseen, the companionship of Jehovah was understood by the patriarch to be a grand reality on which he might depend; and so says Christ to his believing people, "Lo, I am with you always, even unto the end of the world."
2. The joy of Divine manifestations. As Jehovah appeared to Abram, probably in the form of a man, so already has God appeared to his Church in the person of the man Christ Jesus; and so does Christ promise still to appear spiritually to his people, and to disclose to them the treasures of his grace and love (John 14:21).
3. The consolation of Divine worship. Wherever Abram wandered he built an altar and called upon the name of the Lord who had appeared unto him; and without any altar may the saint at any moment enter into closest communion with the Lord Jesus Christ, who in the fullness of the times was manifested to take away our sins, and who is ever ready, through the medium of his Holy Spirit, to interpose for his people's aid.
Learn—
1. That a saint's wanderings are of God's appointing.
2. That a saint's trials are of God's permitting.
3. That a saint's consolations are of God's sending.
HOMILIES BY R.A. REDFORD
Revelations.
We here enter upon the more special history of Divine appearances. Hitherto the word is described simply as a word—"The Lord said;" now we connect with the word distinct appearances. The plain of Moreh will be ever memorable as the first scene of such revelations. The altar which Abram erected was to the Lord who appeared unto him, i.e. in commemoration of the vision. Thus the long line of theophanies commences. The great lesson of this record is the worship of man proceeding from the gracious revelation of God. True religion is not a spontaneous product of man's nature, but rather a response to God's grace. He appears; the believer to whom the vision is vouchsafed raises an altar not "to the unknown God," but to the God who has appeared to him. Another point in the record is the connection of the promise with the revelation. The Lord appeared, and when he appeared he gave his word of promise: "Unto thy seed will I give this land." Are we not reminded thus early in the history of religion that for its maintenance there is required not only a revelation to the mind and heart by the Spirit, but also a seat of its institutions and community? Religion without a people of God dwelling in the land of privilege, and bound together by the sacred bonds of a Divine fellowship, is no true religion at all. Abram builds altars at the various stages of his pilgrimage, still going south. Although we are not told of a distinct vouchsafement of God in connection with every altar, we may well suppose, especially as the "mountain" is specified, that the altars marked out not mere resting-places, but the scenes of special communion with Jehovah.—R.
HOMILIES BY F. HASTINGS
Abraham worshipping.
"And there he builded an altar unto the Lord, who appeared unto him." Abraham is at length Divinely informed that he is in the land hereafter to be his. He was at the spot where the great temple, to be set up by his descendants, would stand. Here he builds an altar. It was doubtless a very plain altar of rough stones, but large enough for the sacrifices to be offered. It would have little attraction in the eyes of many, but it would be approved of by God.
I. IT WAS REARED ENTIRELY IN THE HONOR OF GOD. There was no self-glorifying in it. It was erected as a spontaneous act of gratitude. The men of Babel by the tower-building sought to get themselves a name; Abraham by his altar-building seeks to honor God's name. His act was a protest against the prevalent and surrounding idolatry. This was the first altar reared in Canaan to the great I AM.
II. IT WAS AN EXPRESSION OF ABRAHAM'S DESIRE TO ACKNOWLEDGE THE DIVINE GUIDANCE IN HIS PAST LIFE. He found it a joy to be under the leadership of God. "Wherever Abraham had his tent God had his altar." In how many families is the altar in need of repair! In many it has not even been set up.
III. IT EXPRESSED ABRAHAM'S DEPENDENCE ON THE MERCY REVEALED THROUGH A PROPITIATORY SACRIFICE. He evidently believed in an atonement, lie offered an heifer, goat, ram, turtle-dove, and pigeon. After the rude manner of that day he offered sacrifices for his own sins and for those of his household. He found that God was brought nearer through the sacrifice, even as we discover that fact through the Christ of Calvary.
IV. IT EXPRESSED ALSO ABRAHAM'S READINESS TO CONSECRATE HIMSELF ENTIRELY TO GOD. An altar that failed to express this would have been a mockery. God is not flattered by an outward show of reverence. He must have inner and absolute consecration if we are to know the heights of spiritual power.
V. IT EXPRESSED THE PATRIARCH'S FAITH IN THE FULFILMENT OF THE DIVINE PROMISES. Abraham was already in the land of promise, and could leave the future to his God. He was, by rearing that altar, taking possession of the land for himself, and of the world for God, even as Columbus, with befitting pomp, planted in the newly-discovered continent a cross, and named the land San Salvador, thus consecrating it to the holy Savior.—H.
HOMILIES BY J.F. MONTGOMERY
Abraham's altar.
"And there he builded an altar unto the Lord, and called upon the name of the Lord." There is a solemn word (Matthew 10:32, Matthew 10:33). The distinction is not between Christians and heathen; it is within the visible Church. To confess Christ is more than professing Christianity. It must be in the life, not merely in religious services. No doubt these have their use; without them spiritual life would wither and die, like a light under a vessel. They are as food; but "the life is more than meat." The world acquiesces in such services as respectable and proper. But it is a poor Christianity that raises no opposition. A Christian life may constrain respect, but it must differ from worldly
(1) as to its object—first the kingdom of God;
(2) as to its means—God's promises and help trusted to as real. Mark Abraham's example: dwelt among Canaanites on sufferance; they idolaters. Prudence would suggest keeping his religion secret. Many try to keep their faith secret; afraid to confess it, but unwilling to give it up. In vain; faith ashamed of brings no comfort or strength. Abram did not hide his faith. Wherever he sojourned he built an altar; confessed whom he trusted. We are told—
1. He built an altar, i.e. made open confession of his faith.
2. "Called on the name," &c; i.e. spoke to God as a living person, a real helper.
I. WHAT IS IT TO CONFESS GOD?
1. In the heart; firmly to believe what he has revealed. His promises were given to be trusted. The fool puts away belief (Psalms 14:1). It may be from dislike of truth (cf. Romans 1:28); it may be despondingly (cf. Genesis 42:36), afraid to take God at his word. The voice of true wisdom, Psalms 62:1, Psalms 62:2.
2. In the life; acting upon "ye are not your own." We cannot go far without being tried: in business, in companionship, in bearing what we do not like, in resisting self-will and self-seeking, in standing firm against the world's scorn or well-meant persuasions. Passing events constantly put the question whom we serve (cf. Daniel 3:15; Acts 5:28, Acts 5:29). And not merely in matters that seem great. Little things show whom we have first in our hearts.
II. CLOSELY CONNECTED WITH THIS IS CALLING ON THE NAME OF THE LORD. We must look below the surface. Among professing Christians some prayer is a matter of course; but is it used as a real means to obtain? It is one thing to believe the doctrine of God's providence, and of the use of prayer, and another to pray as a practical power and to feel our Father's care. Yet St. Paul connects prayer and peace (Philippians 4:6, Philippians 4:7). When Hannah had prayed she was no more sad (1 Samuel 1:18). The Bible has many encouragements to pray, but not one warning against asking too much.
III. EFFECT OF THIS OR THE CHARACTER. Abraham's character as eminently faithful was built up by exercising faith. He walked with God not by any constraining power, nor by reason of special manifestations; then he would be no example for us. Each acknowledgment of God increased his communion. Each altar marked a step in his own life, and a work in the world. He who is faithful in little gains more power (cf. Matthew 13:12).—M.