GENESIS 12
The termination, through man’s failure, of any order of things set up by God always brings to light a new phase of God’s testimony. Chapter 11 shows the end, morally, of the order of things set up under Noah, for we know that if God had had a place there, He would not have called Abram out of it. Men did not like to retain God in their knowledge, so God gave them up, Romans 1: 28.
Following the historical course from chapter 9 it will be seen that the Spirit of God enlarges on the histories of Ham and Shem. This evidently was to make clear, on the one hand, the family on which the curse should fall; and on the other, the line with which the blessing was connected. Noah’s pronouncement as to his sons is prophetic, “Cursed be Canaan”. Genesis 9:25. “Blessed be the Lord God of Shem; and Canaan shall be his servant”. Genesis 9:26. God looked on to the wickedness of the posterity of Canaan in the land of promise, and they should be accursed. But, “Blessed be the Lord God of Shem” blessing should be connected with his posterity. Japheth should be [p. 281] enlarged; the history of western Europe answers to this, and here the spirit of the elder brother is not wanting: it is seen in Pilate — the pride of careless greatness.
Chapters 10 and 11 are of importance as giving an account of the different nations with which God’s people have had to do, and also as showing the point of departure of the world from God. Chapter 11 sets forth the conditions out of which Abram was called; conditions which necessitate the gospel. God introduces sovereignty and calls a man out of a system of things alienated from Him, and this man becomes the vessel of blessing for all nations. Abram was called out from idolatry; for, according to Joshua, his fathers worshipped idols. God bears long with man, but when He is formally superseded by other gods He acts judicially. Abram’s call indicated God’s sovereign right to bless, but it was the judgment, morally, of the system of things out of which he was called. Before the flood there had been the lines of Cain and Seth, and afterwards there were the corresponding lines of Shem and Ham, or, more correctly, Canaan, for he was the object of the curse. It will be noticed that after the account of the building of Babel, Shem’s line is again taken up and traced to Abram. The line of testimony is thus deposited in him who is typically the vessel of blessing for all the families of the earth.
Babel fell under the power of Nimrod: imperialism began there. The character of Babel ever marks the world-system as opposed to God. The introduction of any mark of it among God’s people is iniquity. Achan coveted a Babylonish garment. A member of the tribe of Judah intending to wear in Canaan a Babylonish garment! God is very particular as to the habiliments we wear in His sphere of things. The details as to the dress of the priests and the [p. 282] judgment of the man who did not have on a wedding garment witness to this, Matthew 22.
God’s call is imperative; no considerations should he allowed to prevent a hearty response to it. Abram answered to it, but tardily at first; he did not leave his kindred. I think God helped him by removing his father in death.
You will notice that in this chapter the Lord says to Abram, “In thee shall all families of the earth be blessed” Genesis 12:3; while in chapter 23 the blessing is transferred to his seed. My idea is that Abram represents Christ here after the flesh. The blessing was in Him personally, but in order to make it effective for others He had to die. Isaac is Christ risen, for he opened up the wells that had been closed.
Ques But you take Abram as a type of the believer?
Ans. Yes, certainly; but we have to distinguish. As called out of the world he represents the believer; but as the vessel of blessing he typifies Christ. No believer, in himself, could be a vessel of blessing. The “God of glory” appeared to Abram: in taking Abram out from the world God began a line of things which resulted in His glory. Abraham looked on to this: he rejoiced to see Christ’s day, and he saw it and was glad. It is important to see Abraham as a type of Christ. He is this, not only as the vessel of blessing, but also as the head of a house, Noah provided for his house in view of the judgment which was impending, but Abraham would “command his children and his household after him”, Genesis 18:19.
Abraham looked for a city; doubtless Babel had given rise to the thought of a city in his mind. Man, in his make-up, has a political side to him, and God takes account of this. God “hath prepared for them a city”. Hebrews 11:16.
Abraham builded an altar. A man’s altar represents the light he has in regard to God; his altar is [p. 283] according to that measure. That is, his worship is according to the measure of his knowledge of God. It is neither more nor less. When the people were delivered from Egypt, God commanded that an altar be built, and He specified how it was to be constructed; but He leaves your altar to yourself; it sets forth where you are.
Going down to Egypt Abram deflected from the path of faith; all the time he spent there was lost. He did not advance spiritually, but it is comforting to note that his measure did not grow less; he went “unto the place of the altar, which he had made there at the first and there Abram called on the name of the Lord”. Genesis 13:4.