《Expository Notes on the Whole Bible – Genesis》(Thomas Constable) Commentator
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- Bu səhifədəki naviqasiya:
- 2. Abram in Egypt 12:10-20
- Identifications of Significant Pharaohs in the Genesis Period
- Djoser
- Inyotef II
- Synoptic Chronology of the Ancient Near East
- Scripture 3150–2200 B.C. Early Bronze Age
- Middle Bronze Age
Abram's response 12:4-9 Verse 5-6 Abram's first settlement was in Shechem. ". . . towns on the main caravan route southwest-ward from the Euphrates which figure significantly in the Abram stories, are Shechem, Bethel, Hebron, and Gerar." [Note: Albright, p. 47.] Shechem became sacred to the Israelites because here God revealed Himself to Abram for the first time in the Promised Land. This was God's second major revelation to Abram. At Shechem Jacob later bought land, set up his home, and buried his idols in rededication to Yahweh after returning from his sojourn in Paddan-aram (Genesis 33:18-20; Genesis 35:4). Here, too, the Israelites assembled twice when they had taken possession of Canaan under Joshua's leadership to commemo-rate God's faithfulness in giving them the land He had promised their forefathers (Joshua 8; Joshua 24). Shechem was near the geographic center of Canaan (cf. Joshua 20:7). It lay in the heart of the land God now promised Abram. "Moreh" means "teacher," so the tree of Moreh may have been a pagan site for oracles. The reference to the Canaanites' presence in the land prepares the way for incidents of conflict with these native inhabitants that followed in Israel's history (cf. Genesis 10:15-19). It also notes a barrier to the fulfillment of God's promise to give Abram and his heirs the land (Genesis 12:7). Abram could not take possession of the Promised Land immediately because the Canaanites occupied it. Verse 7 In response to God's promise to give Abram the land where he stood the patriarch built an altar and worshipped Yahweh. This was Abram's characteristic response to God's grace. Abram's altars were more permanent structures than his tents. He continued living as a pilgrim and stranger in a land that he did not yet possess (Hebrews 11:9-10). Critics of the historicity of the patriarchal narratives ("minimalists") have tried to prove that the religion of the patriarchs differed greatly from Mosaic orthodoxy and even Christian norms. While there was some difference, there is no solid evidence that the patriarchs worshipped a different God than subsequent Israelites worshipped. [Note: For a fuller discussion of the religion of the patriarchs, see Mathews, Genesis 11:27-50:26, pp. 55-71.] Verse 8
Abram proceeded south and encamped between Bethel and Ai (probably et Tell [Note: Peter Briggs, "Testing the Factuality of the Conquest of Ai Narrative in the Book of Joshua," a paper presented at the annual meeting of the Evangelical Theological Society, Colorado Springs, Col., Nov. 15, 2001.] ) just north of Salem (Jerusalem). Again he built an altar to worship Yahweh and called on His name in worship. Verse 9
He next continued south toward the Negev (lit. dry), perhaps because of a shortage of food for his grazing animals (Genesis 12:10). The nation of Israel in Moses' day shared the same call that God had extended to Abram. She was to leave her place of residence, Egypt, and go to a Promised Land to worship and serve God there with the promise of blessing. This required faith. We have a similar calling. Believers who walk by faith will forsake much to become part of God's program to bless the world. "Departure from securities is the only way out of barrenness." [Note: Brueggemann, Genesis, p. 118.] Verses 10-20 2. Abram in Egypt 12:10-20 The second crisis Abram faced arose because of a famine in Canaan. Abram chose to sojourn in the Nile Valley until it ended. In this incident Abram misrepresented Sarai because he feared for his life. By doing so, he jeopardized his blessing since he lost his wife temporarily to Pharaoh. However, Yahweh intervened to deliver Abram and Sarai from Egypt. "The account of Abraham's 'sojourn' in Egypt bears the stamp of having been intentionally shaped to parallel the later account of God's deliverance of Israel from Egypt (Genesis 41 -Exodus 12). Both passages have a similar message as well. Thus, here, at the beginning of the narratives dealing with Abraham and his seed, we find an anticipation of the events that will occur at the end.... Behind the pattern stands a faithful, loving God. What he has done with Abraham, he will do for his people today and tomorrow." [Note: Sailhamer, "Genesis," pp. 116-17.] Though Bible students debate the point, I believe Abram rushed ahead of God by going to Egypt without a divine revelation that he should do so. [Note: See Waltke, Genesis, p. 213; J. Vernon McGee, Ruth: The Romance of Redemption, p. 51. For the view that Abram did not do wrong in going to Egypt, see Kidner, pp. 115-16.] God blessed Abram in Egypt, ironically mainly through Sarai, in spite of Abram's lack of faith and then returned him to the Promised Land. Another severe famine (Genesis 12:10) later encouraged Jacob and his family to sojourn in Egypt (Genesis 47:4), but God gave Jacob permission to go (Genesis 46:2-4). It was evidently fear rather than faith that made Abram leave the Promised Land. "Throughout Genesis 12-50 Egypt is a symbol of safety and provision for the patriarchs and their families. If anything, Egypt is the oppressed in Genesis. Note that it is Sarai who 'dealt harshly' with her Egyptian maidservant, forcing her 'to flee' (Genesis 16:6). Later she urges her husband to 'cast out' this Egyptian." [Note: Hamilton, p. 386. See Peter D. Miscall, The Workings of Old Testament Narrative, pp. 42-45.] Some commentators have concluded that in dealing with Sarai as he did Abram was relying on a custom of the land from which he had come to protect him. They suggest that this custom was evidently unknown in Egypt. Because he failed to perceive this, Abram got into trouble. "The thrice repeated story [involving Abraham in Genesis 12:10-20 and Genesis 20:1-18, and Isaac in Genesis 26:6-12] has been the subject of much discussion by commentators through the ages, but only with the discoveries at Nuzi has it become clear that Abraham and Isaac were not involved in any trickery, but were endeavoring to protect their respective wives from molestation by invoking the Hurrian custom or law of wife-sistership. According to the Nuzi tablets a woman having the status of wife-sister rather than that of just an ordinary wife, enjoyed superior privileges and was better protected. The status was a purely legal one, a wife-sister being quite distinct from the physical relationship usually understood by the word 'sister.' In order to create the status of wife-sistership two documents were prepared-one for marriage and the other for sistership. Thus, we find a Nuzi tablet, according to which a person by the name of Akkuleni, son of Akiya, contracted with one Hurazzi, son of Eggaya, to give to Hurazzi in marriage his sister Beltakkadummi. Another tablet records that the same Akkuleni sold his sister Beltakkadummi as sister to the same Hurazzi. If such a marriage was violated, the punishment was much more severe than in the case of a straightforward ordinary marriage. It would appear that the actions of Abraham and Isaac reflect this custom." [Note: West, p. 67. See also Speiser, pp. 91-92.] In the Hurrian culture from which Abram came people evidently viewed the husband wife-sister relationship as even more sacred than the husband wife relationship. According to this view, when Abram went to Egypt he assumed that the Egyptians also regarded the husband wife-sister relationship as more sacred than the husband wife relationship. Therefore he presented Sarai as his wife-sister and expected that the Egyptians would not interfere with his relationship with Sarai. However proponents of this view assume the husband wife-sister relationship was foreign to Pharaoh. He took Sarai because he believed that she was Abram's physical sister. When he discovered that Sarai was also Abram's wife he returned Sarai to Abram because Pharaoh regarded the husband wife relationship as sacred. He was angry with Abram because in Pharaoh's eyes Abram had misrepresented his relationship with Sarai. Those who hold this view see this incident as an example of failure to adjust to a foreign culture and failure to trust God. They usually understand Abram's motivation as having been confidence in a cultural custom from his past rather than faith in God. [Note: For refutation of this view, see C. J. Mullo Weir, "The Alleged Hurrian Wife-Sister Motif in Genesis," Transactions of the Glasgow University Oriental Society 2:22 (1967-68):14-25; David Freedman, "A New Approach to the Nuzi Sistership Contract," Journal of the Ancient Near Eastern Society of Columbia University 2:2 (1970):80; Samuel Greengus, "Sisterhood Adoption at Nuzi and the 'Wife-Sister' in Genesis," Hebrew Union College Annual 46 (1975):5-31; "The Patriarchs' Wives as Sisters-Is the Anchor Bible Wrong?" Biblical Archaeology Review 1:3 (September 1975):22-24, 26; Selman, pp. 119-23; and Kitchen, The Bible ..., p. 70. For information on three social classes of Babylonian women 200 years after Abraham, see J. M. Diakonoff, "Women in Old Babylonia Not Under Patriarchal Authority," Journal of the Economic and Social History of the Orient 29:3 (October 1984):225-38.] Most interpreters have concluded that Abram, on the contrary, was not being completely honest and straightforward about his relationship with Sarai, but was telling a half-truth to save his own life (cf. Genesis 20:12). Evidently it was possible for brothers to fend off suitors of their sisters with promises of marriage without really giving them away (cf. Genesis 24:55; Genesis 34:13-17). How would God fulfill His promises if Abram died now? His fears were understandable; Pharaoh did take Sarai into his harem. Nevertheless God intervened supernaturally to reunite Abram with Sarai and to return them to the Promised Land (by deportation). [Note: For a helpful though not entirely accurate study, from my viewpoint, which compares the three incidents in which the patriarchs claimed their wives were their sisters in Genesis 12, 20, , 26, see Robert Polzin, "'The Ancestress of Israel in Danger' in Danger," Semeia 3 (1975):81-98. See also Mathews' good explanation of the wife-sister episodes in Genesis, in Genesis 11:27-50:26, pp. 124-26.] Abram's fear for his physical safety in a strange land (Genesis 12:2) led him to take an initiative that was not God's will. He should have told the truth and continued trusting God. Yet even in his disobedience and lack of faith God blessed Abram (Genesis 12:16) and preserved him (Genesis 12:20) because of His promises (Genesis 12:1-3). "One cannot miss the deliberate parallelism between this sojourn of Abram in Egypt and the later event in the life of the nation in bondage in Egypt. The motifs are remarkably similar: the famine in the land (Genesis 12:10; Genesis 47:13), the descent to Egypt to sojourn (Genesis 12:10; Genesis 47:27), the attempt to kill the males but save the females (Genesis 12:12; Exodus 1:22), the plagues on Egypt (Genesis 12:17; Exodus 7:14 to Exodus 11:10), the spoiling of Egypt (Genesis 12:16; Exodus 12:35-36), the deliverance (Genesis 12:19; Exodus 15), and the ascent to the Negev (Genesis 13:1; Numbers 13:17; Numbers 13:22). The great deliverance out of bondage that Israel experienced was thus already accomplished in her ancestor, and probably was a source of comfort and encouragement to them." [Note: Ross, "Genesis," p. 49. Cf. Waltke, Genesis, p. 217.] We sometimes feel tempted to fear for our welfare, especially in a foreign environment. This fear sometimes leads us to seize the initiative and disobey God. We can count on God to fulfill His promises to us in spite of threatening circumstances. We should remain faithful and honest. "The integrity and honesty of a child of God are among his most potent weapons in spreading the gospel." [Note: Davis, p. 178.] The Pharaoh (lit. Great House) Abram dealt with in Egypt was probably Inyotef II (2117-2069 B.C.), a ruler of the eleventh dynasty, Middle Kingdom period. His capital was in Memphis, very near modern Cairo.
PREHISTORY (to ca. 3100 BC) EARLY DYNASTIES (dynasties 1-2; ca. 3100-2686 BC)
OLD KINGDOM (dynasties 3-6; ca. 2686-2181 BC) Capital: Memphis (Noph). Period of absolute power. Age of pyramid building (archaeologists have identified almost 80). Djoser (Zoser; 2nd Pharaoh of 3rd dynasty) built the first stepped pyramid (south of Cairo). Cheops (Khufu; 2nd Pharaoh of 4th dynasty) built the Great (largest) Pyramid at Gizeh (near Cairo). Chephren (Khafre; 4th Pharaoh of 4th dynasty) built the still capped pyramid near the Sphinx (near Cairo). FIRST INTERMEDIATE PERIOD (dynasties 7-10; ca. 2181-2040 BC) Capital: Thebes (No) MIDDLE KINGDOM (dynasties 11-14; ca. 2033-1603 BC) Capital: Memphis (Noph). Period of culture and civilization.
In Old Testament studies some writers describe the "before Christ" (B.C.) period as B.C.E. This stands for "before the common era." These writers also refer to the A.D. (Lat. ano domini, "year of our Lord") period as C.E., the "common era." The first reference to camels in Scripture occurs in Genesis 12:16. For many years, scholars believed that the ancients did not domesticate camels until much later than the patriarchal period. They believed that references to camels in Genesis indicated historical inaccuracies. However, the archaeological evidence for the early domestication of camels has proved these critics wrong. [Note: See John J. Davis, "The Camel in Biblical Narratives," in A Tribute to Gleason Archer, pp. 141-52.] The Hebrew word does not distinguish whether these were one or two-humped camels. God will protect His plan even when His people complicate it with deception. Consequently believers should not try to deliver themselves from threatening situations by deceptive schemes but should continue to trust and obey God. "Here Abram's failure in the face of hostility, like Israel's sinfulness in the wilderness, is surely recorded as a warning for later generations (cf. 1 Corinthians 10:11) and as an illustration of the invincibility of the divine promises (cf. Romans 11:29)." [Note: Wenham, Genesis 1-15, p. 292.] 13 Chapter 13 Verses 1-4 Abram returned from Egypt through the Negev and settled down near his former location between Bethel and Ai. "Of special interest is that in Genesis 12:10 to Genesis 13:4 Lot occupies the same position as that of the 'mixed multitude' (Exodus 12:38) in the narrative of Genesis 41 -Exodus 12. In other words the author apparently wants to draw the reader's attention to the identification of Lot with the 'mixed multitude.' It is as if Lot is seen in these narratives as the prefiguration of the 'mixed multitude' that comes out of Egypt with the Israelites." [Note: Sailhamer, The Pentateuch . . ., p. 38.] Note also Lot's similarity to Esau. Verses 5-7 When it became clear that there was not enough pasture to sustain all the flocks of both Abram and Lot, Abram suggested that Lot separate from him. He gave his nephew the choice of where he wanted to settle. This was a magnanimous gesture on Abram's part. If he was older than Lot, which seems probable, it shows even greater graciousness. Lot would have been the most likely candidate for the role of Abram's heir since Sarai was barren. He was a part of Abram's household and a blood relative (nephew). Abram probably regarded Lot at this time as the heir through whom God would fulfill His promises. Verses 8-10 In offering Lot either the "left" or the "right" (Genesis 13:9) Abram was evidently suggesting that he and Lot partition the Promised Land; he would take one part and his nephew the other (cf. Genesis 22:3-10). Important to our appreciation of Abram's offer is knowledge of the fact that the Hebrews, as well as other ancient peoples, were eastern oriented (as contrasted with northern oriented, as we are). Abram and Lot were probably looking east when Abram made his suggestion (Genesis 13:9). Thus "Lot lifted up his eyes and saw the valley of the Jordan" (Genesis 13:10), which was to the east of where they stood (perhaps on Mt. Asor, the highest point in that part of Canaan, and only a short walk from both Bethel and Ai). Thus when Abram offered Lot what was on his left he was referring to northern Canaan, the area around Shechem (cf. Genesis 12:6; Genesis 33:18 to Genesis 34:31; Genesis 37:12-17) as far south as Bethel and Ai. The other choice was what was on their right: southern Canaan including Hebron and the Negev (cf. Genesis 13:6; Genesis 13:9; Genesis 13:1; Genesis 13:18; Genesis 20:1; et al.). Both men had previously lived in both regions. Moses' description of the Jordan valley as being similar to Egypt (Genesis 13:10) should have warned the Israelite readers of Genesis against desiring to return to Egypt (cf. Exodus 16:3; Numbers 11:5; Numbers 14:2-3). Verses 11-13 Lot, however, chose neither of these options, north or south. Instead he decided to move east into the Jordan Valley (Genesis 13:11). Earlier we read that Adam, Eve, and Cain traveled east after they sinned (Genesis 3:24; Genesis 4:16) and that the people of Babel went east and rebelled against God (Genesis 11:2). Thus Lot's move east makes us a bit uneasy (cf. Genesis 12:3). At this time the Jordan River was the eastern border of Canaan that continued south from the southeastern end of the Salt (Dead) Sea and southwest toward Kadesh (lit. cultic shrine) Barnea (Genesis 10:19). It then proceeded to the Great (Mediterranean) Sea along the Wadi el Arish (Brook of Egypt; cf. Numbers 34:1-12; Joshua 15:1-12). The text contrasts "the land of Canaan" with "the cities of the Valley" (Genesis 13:12). The place Lot chose to settle was on the eastern frontier of the Promised Land (Genesis 13:11). The location of Sodom is still uncertain. There are three primary possibilities: north of the Dead Sea, southeast of the Dead Sea, or under the southern basin of the Dead Sea. The second option seems most probable. "... this choice by Lot made rather final the rupture between him and Abram." [Note: Harold Stigers, Commentary on Genesis, p. 146.] Lot's choice erected another hurdle for Abram's faith in the promises of God and precipitated another crisis in the "obstacle story" of how God would fulfill His promises to Abram. Lot chose the Jordan Valley. "Due to the combination of water (emerging from underground springs fed by the limestone hills farther west [of Jericho]), soil (deposited on the plain from the same hills) and climate (warm and sunny during most of the year), the region is known for all types of agricultural products, especially dates and balsam (used in ancient ointments).... It is not surprising that Lot, who with Abraham had lived for a short time in the lush Nile Valley of Egypt [chose as he did] ... His choice appears to have been made from the mountains northeast of Bethel, with a view of the Jericho oasis or the Plains of Moab." [Note: James Monson, The Land Between, pp. 163-64.] Lot's choice seems to have been influenced to some extent by a desire to ally with the native inhabitants (cf. Genesis 13:7; Genesis 13:12; Genesis 19:1-26) as well as by the natural fruitfulness of the Jordan Valley (Genesis 13:10). "In any given situation, what you are determines what you see, and what you see determines what you do." [Note: Haddon Robinson, Leadership 3:1 (Winter 1982):104.] "The close parallels between the two [cities, i.e., Babylon and Sodom] which are created in the narrative of chapter 13 suggest that the author intends both cities to tell the same story. As in the case of parallels and repetitions throughout the book, the double account of God's destruction of the 'city in the east' is intended to drive home the point that God's judgment of the wicked is certain and imminent (cf. Genesis 41:32)." [Note: Sailhamer, The Pentateuch . . ., p. 144.] Verses 14-17 Abram was now without an heir. However, Yahweh appeared to him at this crucial time (Genesis 13:14) and reconfirmed the promise of land that, He said, He would give to Abram's offspring (Genesis 13:15). Abram "lifted up his eyes" also (Genesis 13:14), but he saw the whole land as far as he could see in every direction. God repeated His promise to give him and his descendants all the land he saw. This promise was more specific than God's previous promises regarding the seed and the land (Genesis 12:2; Genesis 12:7). This was God's third revelation to Abram. It contained three specifics. 1. Abram's heir would be his own seed (offspring; Genesis 13:15-16). 2. God would give the land to Abram and his descendants forever (Genesis 13:15). 3. Abram's descendants would be innumerable (Genesis 13:16). The figure of "dust" suggests physical seed (Genesis 13:16; cf. Genesis 2:7). The "stars" figure given later (Genesis 15:5) suggests heavenly or spiritual seed, in addition to physical seed. God's encouragement to walk through the land (Genesis 13:17) implied that Abram should claim the promise by treading the land under his feet. In the ancient Near East victorious armies claimed defeated territory by marching through it. "The divine promise of land and other blessings (Genesis 12:1-3; Genesis 15:18-21; Genesis 17:1-8) is in the form of a covenant known technically in ancient Near Eastern studies as a 'covenant of grant.' It was made at the initiative of the granter and often with no preconditions or qualifications." [Note: Eugene H. Merrill, Kingdom of Priests, p. 36, n. 39.] Verse 18 Abram later relocated near Hebron where he built another altar and worshipped again (Genesis 13:18). Hebron is the highest town in the Promised Land with an elevation of about 3,050 feet. Its site is strategic lying midway between Jerusalem and Beersheba. Many of the commentators have seen two types of believers in Abram and Lot. One commits himself completely to trusting and obeying God, though not without occasional failures in his faith. The other wants both what God and what the world can give him. These correspond to a spiritual and a carnal believer, a single-minded and a double-minded believer (James 1:8; James 4:8). When Abram gave Lot the choice of where he wanted to live, Abram was giving up any claim to temporal advantages and was trusting God to bless him as God had promised He would. This step of faith led to greater blessing by God (Genesis 13:14-17). Abram's response to this fresh revelation was again worship. People who truly believe God's promises of provision can be generous with their possessions. Yüklə 1,82 Mb. Dostları ilə paylaş:
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