Genesis 11:10–32

Genesis 2:4 — Genesis 4:26, Generations of heavens and earth. Genesis 5:1 — Genesis 6:8, Generations of Adam. Genesis 6:9 — Genesis 9:29, Generations of Noah. Genesis 10:1 — Genesis 11:9, Generations of sons of Noah. Genesis 11:10 — Genesis 11:26, Generations of Shem. Genesis 11:27 — Genesis 25:11, Generations of Terah.

First, God set Adam up in innocence, and he failed. "The generations of the heavens and of the earth" (Gen. 2:4) include Adam before the fall. Next God tested man with no restraint on him, up to the flood, and "the book of the generations of Adam" [now fallen] (Gen. 5:1) brings us up to the flood and Noah. After the flood God tests man again — He put government into Noah's hands — and man failed. God chooses Noah's son Shem, and "these are the generations of Shem" (Gen. 11:10) brings us up to Abram.

From verse 10 Scripture traces the line of Shem further than Chapter 10:21-31 does. That earlier list goes as far as Joktan the son of Peleg and stops with his thirteen sons. This genealogy of Chapter 11 continues with Reu the son of Peleg, ignoring Joktan and his sons. The reason is clear. Reu's line leads on to Nahor, Terah and Abram. God had purposed Abram to be the father of a chosen race whom He would separate from the rest of the nations. … Matthew 1 begins the New Testament by showing that Christ, the Messiah of Israel, is the official descendant of Abraham.

Here we have a genealogy that ends with Abram. The next chapter follows it with the mighty principle of grace: God's call. That prepares the way outwardly. But Jehovah shines through this dealing and revelation. Here we have the special line. It is no more an "endless genealogy" than that of Adam to Noah in Gen. 5. We may notice ten links in the chain of both chapters.

The sorrowful chime sounds all through the earlier list: "and he died." Not once does it sound in the later one, though as a fact all spoken of in chap. 11 did die… The second half of chap. 11 gives us the line of blessing. It names each succession down to Abram, the time when the promise was made, and the years each man lived. But it says nothing of death. Others may call either one an accident. To the believer, a distinct purpose in each is hard to miss.

Compared with his father Noah and those before him, Shem's years mark the growing decline of human age after the flood. Yet it was given to him, before he came near the end of his six hundred years, to live into the days not of Abram only but of Isaac. Peleg, the fifth in this series, did not reach half the limit of Shem's term; and Nahor, the father of Terah, dwindled to a hundred and forty-five years.

One remarkable fact in Gen. 11:10-26 is the long life of Shem. He outlived many generations of his own descendants, and that in turn shows God's gracious purpose in his very long life. He had seen the flood with his own eyes, and he was an honoured saint of God (Gen. 9:26). He lived on to bear witness to very many of the things he had himself seen and heard.

Abram's descent from Shem shows him in the line of promise. … But the promise itself expressed a grace in God which came before any claim on Abram's part. In the chosen line itself we have only a scanty record of names and lengths of life. Even so, the decay is plain, and it never stops. … Elsewhere we read that they fell away from God, and that left every hope resting on the sovereign grace of God.

Here is a genealogy that ends with Abram. The next chapter follows it with the mighty principle of grace: God's call... Here we have the special line.

From verse 10 the record traces the line of Shem further than Genesis 10:21-31 does. That chapter goes as far as Joktan the son of Peleg and stops with his thirteen sons. This genealogy in Genesis 11 carries on with Reu the son of Peleg instead, and leaves Joktan and his sons out. The reason is clear. Reu's line leads to Nahor, Terah and Abram... God has taken care to trace that line down through the ages. Matthew 1 opens the New Testament by showing that Christ, the Messiah of Israel, is the official descendant of Abraham.

The sad chime sounds all through the earlier list: "and he died." It never sounds in the later one, though in fact everyone named in chapter 11 did die... The second half of chapter 11 gives us the line of blessing. It tells us of each generation down to Abram, the time when the promise was made, and the years they lived. But it says nothing about death. Let anyone call either of these an accident; the believer can hardly miss a clear purpose in each.

One remarkable fact shown in Genesis 11:10-26 is how long Shem lived. He outlived many generations of his own descendants. That in turn shows God's gracious purpose in giving him such a long life. He saw the flood himself, and he was an honoured saint of God (Genesis 9:26). So he lived on to testify to very many of the things he had seen and heard. How the heart of Shem must have grieved when not only the sons of Ham and Japheth, but his own children, turned to gross idolatry (Joshua 24:2)! He was living at the time when God called Abram.

Compared with his father Noah and those before him, Shem's years mark the shrinking of human life after the flood. Yet God let him live, before his own six hundred years were nearly over, into the days not only of Abram but of Isaac. Peleg, the fifth in this list, did not reach half of Shem's total. Nahor, the father of Terah, dropped to a hundred and forty-five years. So under God's ordering, man was moving fast toward the ordinary lifespan of the days since the prayer of Moses (Psalm 90).

Here again ten names stand out, the same number as in Genesis 5. Both lists, in chapters 5 and 11, end with a man to whom God reveals Himself, and with each of them a new age begins: Noah and Abram... The line of Shem was breaking down, and some of the names show it. Terah (which means delay), the father of Abram, worshipped idols... When the line of Shem had failed, God called Abram.

But the promise itself expressed a grace in God that came before any claim Abram could make. In the chosen line itself we have only a thin record of names and ages, yet the decay is plain, and it never stops... elsewhere we read that they fell away from God, so that hope could rest only on His sovereign grace.

Once again the Hebrew Scriptures and the Septuagint, the old Greek translation, do not agree... So any dating we work out for the time between Shem and Abraham could be wrong by as much as 650 years.

We are now given a family line that ends with Abram. The next chapter follows it with the mighty principle of grace: God's call. That prepares the way on the outside. But Jehovah shines through this working and this revelation. Here we have the special line. It is no more an "endless genealogy" than the line from Adam to Noah in Genesis 5. We can count ten links in the chain in both chapters.

From verse 10 the line of Shem is traced further than in Genesis 10:21-31. That earlier list goes as far as Joktan the son of Peleg and stops with his thirteen sons. The list in Genesis 11 carries on instead with Reu the son of Peleg, and passes over Joktan and his sons. The reason is clear. Reu's line leads to Nahor, Terah and Abram, and God had planned for Abram to be the father of a chosen people whom He would separate from the rest of the nations.

Of Arpachshad we can say even less. He leads straight down to the time of promise, and that is what the Old Testament is almost entirely taken up with.

Compared with his father Noah and those before him, Shem's years show how human life was shrinking after the flood. Yet God let him live, well before the end of his six hundred years, into the days not only of Abram but of Isaac. Peleg, the fifth in this series, did not reach half of Shem's span. Nahor, the father of Terah, dropped to a hundred and forty-five years. So in God's ordering of things, man was coming by rapid steps to the normal length of life since the prayer of Moses (Psalm 90).

One remarkable fact shown in Genesis 11:10-26 is the long life of Shem. He outlived many generations of his own descendants, and that shows God's gracious purpose in giving him such a long life. He had seen the flood himself, and he was an honoured saint of God (Genesis 9:26). He lived on to tell of many of the things he had himself seen and heard.

Abram's descent from Shem shows him in the line of promise... But the promise itself expressed a grace in God that came before any personal claim at all on Abram's part. In the chosen line itself we have only a thin record of names and lengths of life. Even so, it is plain that there is decay, and that it never stops. No doubt the years of man's life were growing shorter everywhere, but here too there was no exception. Elsewhere we read that these men turned away from God, and that left every hope resting on His sovereign grace.

He is usually called the "second" Cainan, because an earlier Cainan is mentioned in Luke 3:37. What is striking is that his name does not appear in Genesis 10:24, Genesis 11:12 or 1 Chronicles 1:18 in the Hebrew, the Samaritan Pentateuch, the Vulgate, the Syriac or the Arabic texts. But it is in the Septuagint, and from there it may have found its way into Luke's Gospel.

The divine wisdom of the record is certainly not in question; but it is not man's way of working. God's design is stamped on this case, as on the other lists. There is no repetition here and no oversight, still less any clash between different documents or writers. And we can see that the plan in chapter 10 was not to follow Arphaxad's line past his grandson Peleg, Eber's son. It was to state the deeply interesting fact that Peleg's name refers to the division of the earth in his days. From there the record turns aside to Peleg's brother Joktan.

Notice that the inspiring Spirit led Moses to change his manner at this point. He brings in Arphaxad and his family as a kind of fresh start... In evil, a new departure was made with Cush and his descendants; here, for good, Arphaxad comes before us. Yet for now little is said of him, unlike Nimrod, who shot into prominence at once. Nimrod was not content to be a mighty hunter before Jehovah; then and afterwards he began to be mighty on the earth. Good is rare here below, and it grows slowly.

Little can be said with certainty about Salah, or Salach, because the Bible is silent. He was the father of Eber, in the direct line of the chosen patriarch Abram, the man entrusted with the promise. The name means shoot or extension; but to treat it as a fiction on that ground ought to be too absurd even for sceptics to believe.

Compared with his father Noah and those before him, Shem's years mark the growing decline in human lifespan after the flood. Yet before he came near the end of his six hundred years, he lived on into the days not only of Abram but of Isaac. Peleg, the fifth in this series, did not reach half of Shem's total; and Nahor, the father of Terah, shrank to a hundred and forty-five years. So in God's providential arrangements man was coming by rapid steps to the lifespan that has been normal since the prayer of Moses (Psalm 90).

The whole span of the lives of the members of Shem's family is not noted, so that the Spirit would draw our attention to it there, in chapter 11. Here the change is the important thing.

Divine purpose is the key... It explains why the general genealogy leaves out every detail outside the direct line of the chosen people, and above all outside the line of the Messiah — God's salvation, a light for revelation to the Gentiles, and the glory of His people Israel. The rest of their children, however many or however notable in human eyes, are simply merged into the "sons and daughters" they had.

Here again we find ten names standing out. We have the same number in Genesis 5. Both genealogies, in chapters 5 and 11, end with a man to whom God reveals Himself, and with each one a new era in God's dealings begins — Noah and Abram. Notice the decreasing years of life. Shem was 600 years old, the grandfather of Abram only 148. The line of Shem was degenerating; some of the names show this. Terah (delay), the father of Abram, was an idolater. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed, God called Abram.

From verse 10 Scripture traces the line of Shem further than Genesis 10:21-31 does. That earlier list goes as far as Joktan the son of Peleg and stops with his thirteen sons. This genealogy of Genesis 11 continues with Reu the son of Peleg, ignoring Joktan and his sons. The reason is clear. Reu's line leads on to Nahor, Terah and Abram. God had purposed that Abram should be the father of a chosen race, whom He would separate from the rest of the nations… God has been careful to trace that line down through the ages. Matthew 1 begins the New Testament by showing that Christ the Messiah of Israel is the official descendant of Abraham.

We can say little for certain about Salah, or Shelah, because the Bible is silent. He was the father of Eber in the direct line of the chosen patriarch Abram, the one entrusted with the promise. The name signifies shoot or extension, but to regard it therefore as fictitious ought to be too absurd for the credulity of rationalism.

Eber — Beyond: the other side (as having crossed over)

That Genesis 14:13 connects Abram with the crossing of the eastern river, rather than his distant ancestor Eber, seems clear; for this was the regular Gentile name given to God's people by those outside — not Israel but Hebrews, as we find from the earliest to later times.

Set beside his father Noah and those before him, Shem's years show human life shrinking after the flood. Yet God let him live, before the end of his six hundred years, into the days not of Abram only but of Isaac. Peleg, the fifth in this series, did not reach half the limit of Shem's term. Nahor, the father of Terah, dwindled to a hundred and forty-five years.

God yet numbers the fleeting years of those who have forgotten Him.

Here again we find ten names prominent. The same number we have in Genesis 5. Both genealogies, in chapters 5 and 11, end with a man to whom God reveals Himself. With each one a new era in God's dealings begins — Noah and Abram. Notice the falling years of life… The line of Shem was declining, and some of the names show it. Terah (delay), the father of Abram, was an idolater… When the line of Shem had failed, God called Abram.

But the promise itself expressed a grace in God which came before any personal claim whatever on Abram's part. In the chosen line there is plainly decay, and it does not stop… Elsewhere we read that they fell away from God, and that left every hope to the sovereign grace of God. The root of all the blessing that follows is here and only here.

There is again a difference between the Hebrew Scriptures and the Septuagint… So any chronology we work out for the time between Shem and Abraham is uncertain by as much as 650 years.

We are now given a genealogy which ends with Abram. The next chapter follows it with the mighty principle of grace, God's call… Here we have the special line. It is no more an "endless genealogy" than that of Adam to Noah in Genesis 5.

We pass from the world at large to the chosen family. God wants to give us, not the history of nations, but the history of His purposes worked out through faith. So the story narrows quickly to those descendants of Shem, the son of Noah. They lead up to the line of faith, and Abraham is its great head.

Compared with his father Noah and those before him, Shem's years mark the growing drop in human lifespan after the flood. Yet God gave him, before his six hundred years were near their end, to live into the days not only of Abram but of Isaac. Peleg, the fifth in this series, did not reach half of Shem's total; and Nahor, the father of Terah, fell to a hundred and forty-five years. So in God's ordering of things, man was moving fast toward the lifespan that has been normal since the prayer of Moses (Psalm 90).

The introduction to this history is the record of Abraham's descent from Shem. It is a record of failure. The whole story is not told here, for we know that his line, whose God was Jehovah, were worshipping other gods when the Lord called Abraham from the other side of the Euphrates (Joshua 24:2)… God still numbers the fleeting years of those who have forgotten Him.

A sad refrain sounds all through the earlier list: "and he died." It never sounds in the later one, though in fact everyone named in chapter 11 did die… In the second half of chapter 11 we read of the line of blessing. We are told the succession down to Abram, the time when the promise was made, and the years each man lived; but it says nothing about death. Let anyone who wishes call either of these an accident; the believer can hardly avoid seeing a distinct purpose in each.

Son of Arphaxad and father of Eber. Genesis 10:24; Genesis 11:12-15; Luke 3:35. Called SHELAH in 1 Chronicles 1:18, 24, which agrees with the Hebrew in Genesis.

"Hebrews" is the regular Gentile word. Abram is called "Abram the Hebrew"; see also Exodus 2:6-7, 11, 13, so chapter 1:16 and 19. There cannot be a doubt that it was the name used by strangers — "the children of Eber."

Here again we find ten names standing out. We have the same number in Genesis 5. Both genealogies, in chapters 5 and 11, end with a man to whom God reveals Himself. With each one a new era in God's dealings begins — Noah and Abram… The line of Shem was going downhill; some of the names show this. Terah (which means delay), the father of Abram, was an idol worshipper… When the line of Shem had failed, God called Abram.

We do not question the divine wisdom of the record at all; but it is not man's way. God's design marks this list, as it marks the others. There is no repetition and nothing overlooked, and no clash of different documents or writers... And we can see the design in chapter 10. It was not to follow Arphaxad's line past his grandson, Eber's son Peleg. It was to state the striking fact that his name points to the division of the earth in his days.

Eber – Beyond: the other side (as having crossed over).

Last of all we come to Shem's descendants in verses 21-31. He is described in a striking way: father of all the sons of Eber, brother of Japheth the elder. Eber led the way through Peleg in due time to the father of the faithful.

They were the direct descendants of Eber. God did not call them Hebrews; it was the other nations.

Son of Eber, a descendant of Shem. The name means "division," and it seems he was given this name because "in his days the earth was divided" (Genesis 10:25). The next chapter gives the account of the confusing of languages and the general scattering of the people.

The next chapter gives us God's account of the scattering, its moral reason and its discipline. That scattering came earlier in time. But chapter 10 keeps to its own aim and gives the origin of the nations, each with its own language, without regard to dates... The division of the earth that came later, in the days of Peleg, seems to have been peaceful.

The genealogy itself may tell us something, however. In Peleg we see men taking possession of the earth more than ever. At the same time, their days of holding it were growing short fast — cut by half in this very Peleg's time. Reu lives 239 years; Serug, 230; Nahor, only 148; Terah, 205. But Haran dies before his father Terah. God still numbers the fleeting years of those who have forgotten Him.

Here again we find ten names prominent. The same number we have in Genesis 5. Both lists, in chapters 5 and 11, end with a man to whom God reveals Himself: Noah and Abram. With each of them a new era in God's dealings begins. The line of Shem was going downhill... Terah (whose name means "delay"), the father of Abram, worshipped idols. The descendants of Shem worshipped idols. When the line of Shem had failed, God called Abram.

Abram's descent from Shem shows him in the line of promise... But the promise itself expressed a grace in God. That grace came before any claim at all on Abram's part. In the chosen line itself we have only a scanty record of names and lengths of life. Even so, the decay is plain, and it never stops... The root of all the blessing that follows is here and only here.

We have only two things to say about these. The first is this: as noted before with the ages of the patriarchs before the flood, the Hebrew Scriptures and the Septuagint again disagree... So any chronology drawn from them for the time between Shem and Abraham is doubtful by as much as 650 years.

Here is a genealogy that ends with Abram. The next chapter follows it with the mighty principle of grace — God's call. That is the outward preparation. But Jehovah shines through this dealing and revelation. Here we have the special line. It is no more an "endless genealogy" than that of Adam to Noah in Genesis 5. We may notice ten links in the chain of both chapters.

The root of the word is 'to pass over,' as when one passes over a river, or from one region to another. Abraham was told to leave his country and his relatives and go into the land of Canaan. The word Hebrew is not used until Abraham had left his country and was in the land of Canaan (Genesis 14:13). Once there, he was a 'sojourner' — living in tents in a country not his own (Hebrews 11:9). So the name fitted him. The people of the land could come to Abraham the 'sojourner' and tell him that Lot had been taken prisoner.

Genesis 14:13 seems clearly to link Abram with the crossing of the eastern river, not with his distant ancestor Eber. Outsiders regularly used this name for God's people — not Israel but Hebrews — from the earliest times to later ones.

Compared with his father Noah and those before him, Shem's years show human life shrinking after the flood. Yet he was given to live on, before the end of his six hundred years, into the days not of Abram only but of Isaac. Peleg, fifth in this line, did not reach half of Shem's total. Nahor, the father of Terah, dropped to a hundred and forty-five years. So in God's ordering of things, man was moving fast toward the lifespan that has been normal since the prayer of Moses (Psalm 90).

In Shem God's history begins. He is Jehovah, the God of Shem. We have dates and epochs, for after all God governs, and the world must follow: man belongs to God. Others besides those named here surely had their years cut short; with these names we know when. Then the earth was divided — God, after all, was the one who dealt it out — and men's years lost half of what they had been. The same had already happened at once after the flood.

The sad chime rings all through the earlier list: "and he died." Not once does it sound in the later one, though in fact everyone named in chapter 11 did die. Chapter 5 had one striking exception, Enoch, who "walked with God, and he was not, for God took him." In the second half of chapter 11 we read of the line of blessing. It gives each generation down to Abram, the time when the promise was made, and the years lived — but it never mentions death.

The introduction to this history is the record of Abraham's descent from Shem. It is a record of failure, and the whole story is not told here. We know that his line — the line whose God was Jehovah — were worshipping other gods when the Lord called Abraham from the other side of the Euphrates (Joshua 24:2)... God still numbers the fleeting years of those who have forgotten Him.

Here we are given a genealogy that ends with Abram. The next chapter follows it with the mighty principle of grace — God's call. That prepares the way outwardly. But Jehovah shines through this dealing and revelation. Here we have the special line. It is no more an "endless genealogy" than the line from Adam to Noah in Genesis 5. We can count ten links in the chain in both chapters.

From verse 10 the record traces the line of Shem further than Genesis 10:21-31 does. That passage goes as far as Joktan the son of Peleg and stops with his thirteen sons. The genealogy of Genesis 11 goes on instead with Reu the son of Peleg, and passes over Joktan and his sons. The reason is clear. Reu's line leads to Nahor, Terah and Abram, and God had purposed Abram to be the father of a chosen race whom He would separate from the rest of the nations… God has been careful to trace that line down through the ages. Matthew 1 begins the New Testament by showing that Christ the Messiah of Israel is the official descendant of Abraham… Luke 3:23-38 gives the actual line, traced backward from the virgin Mary through Abraham to Adam.

Eber's second son was named Joktan, which means "small." He stands in contrast to Peleg, whose name, "division," marked an era: the more peaceful dividing of the earth, after God's judgment had forced mankind to scatter… This much is certain — human life then sank by half. You can see it in the recorded years of Peleg (Genesis 11:18-19) and of those who followed him, shrinking by degrees to its ordinary range.

Peleg, the fifth in this series, did not reach half the length of Shem's life; and Nahor, the father of Terah, came down to a hundred and forty-five years. So in God's providential ordering, man was moving by rapid steps toward the ordinary span of years we have had since the prayer of Moses (Psalm 90). Moses himself was an exception, as a few have been even in modern times.

God prolonged man's life at that time, and that took the place of a written word; we see God's wisdom in it. At the flood, life dropped by half; and by half again, when the earth was divided and shared out among the peoples. It would not do, in the way the world is now, for men to live 900 years.

A sad refrain sounds all through the earlier one: "and he died." It never sounds once in the later one, though in fact everyone named in chapter 11 did die… In the second half of chapter 11 we read of the line of blessing. We are told of each succession down to Abram, the time when the promise was made, and the years each one lived; but the record says nothing of death. Anyone may call either of these an accident; the believer can hardly avoid seeing a clear purpose in each.

Notice the decreasing years of life. Shem was 600 years old, the grandfather of Abram only 148. The line of Shem was degenerating; some of the names show it. Terah (delay), the father of Abram, was an idolater. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed God called Abram.

Peleg's name, "division," marked an era — the more peaceful dividing of the earth, after God's judgment made the scattering of mankind necessary… And how can an event so ordinary match the large words used — "in his days the earth was divided"? … This much is certain: human life then sank by half. You can see it in the recorded years of Peleg (Gen. 11:18-19) and of those who followed, decreasing by stages to its ordinary range.

Compared with his father Noah and those before him, Shem's years mark the growing decrease of human age after the flood. Yet God granted him, before the end of his 600 years, to live into the days not only of Abram but of Isaac. Peleg, the fifth in this series, did not reach half the limit of Shem's term. Nahor, the father of Terah, dwindled to 145 years. So in God's ordering of things, man was coming by quick steps to the lifespan that has been ordinary since the prayer of Moses (Ps. 90).

The earlier list keeps up a sad refrain: "and he died." That note never sounds in the later one, though in fact all the men named in chapter 11 did die… The second half of chapter 11 gives us the line of blessing. It names each succession down to Abram, the point when God gave the promise, and the years each man lived. But it says nothing of death. Anyone may call either of these an accident if he wishes. The believer can scarcely avoid seeing a clear purpose in each.

The genealogy itself may still tell us something. In Peleg we see men taking possession of the earth more than ever. At the same time their hold on it was shortening fast — by half, in this very Peleg's time (Gen. 10:25). Reu lives 239 years; Serug, 230; Nahor, only 148; Terah, again, 205; but Haran dies before his father Terah. God still numbers the fleeting years of those who have forgotten Him.

Here again we find ten names prominent. We have the same number in Genesis 5. Both genealogies, in chapters 5 and 11, end with a man to whom God reveals Himself, and with each a new dispensation begins — Noah and Abram. Notice the decreasing years of life. Shem was 600 years old; the grandfather of Abram only 148. The line of Shem was degenerating; some of the names show it. Terah, the father of Abram, was an idol-worshipper — his name means "delay." Shem's descendants worshipped idols (Joshua 24:2). When the line of Shem had failed, God called Abram.

We move from the world as a whole to the chosen family. God is not interested in giving us the history of nations. He gives us the history of His purposes, worked out through faith. So the story quickly narrows to those descendants of Shem, the son of Noah. They are the forerunners of the line of faith, and Abraham is its great head.

Still, the genealogy itself may tell us something. In Peleg's day men were taking hold of the earth more than ever, while the time they held it was shrinking fast — cut in half in Peleg's own lifetime. Reu lives 239 years. Serug lives 230. Nahor lives only 148. Terah lives 205. But Haran dies before his father Terah. God still numbers the fleeting years of those who have forgotten Him.

We also note that the dates always stay inside the chosen line. God counts the years only for these, and leaves the others unrecorded. The same holds in Matthew 1. In the fourteen generations between David and the captivity, the record leaves out kings who turned away to Baal. God's thoughts and ways in these matters are not what ours would naturally be.

Yet these lists give such exact information about the earliest ages — before the Flood and after it, without a gap — that no family line from that period outside Scripture can compare with them. And they do more than give reliable information about every link in the chain. In each case a special design of God's governs them.

Here again ten names stand out. We find the same number in Genesis 5. Both lists, in chapters 5 and 11, end with a man God reveals Himself to, and with each one a new age begins — Noah and Abram… The line of Shem was degenerating, and some of the names show it. Terah (which means delay), the father of Abram, worshipped idols. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed, God called Abram.

Abram's descent from Shem shows him in the line of promise… But the promise itself expressed a grace in God that came before any claim of Abram's own. In the chosen line we have only a thin record of names and lengths of life. Even so, it is plain that there is decay, and that it never stops… elsewhere we read that they fell away from God, which left every hope resting on His sovereign grace. The root of all the blessing that follows is here and only here.

Son of Reu, a son of Peleg. Genesis 11:20-23; 1 Chronicles 1:26. He is called SARUCH, son of Ragau, in Luke 3:35.

From verse 10 the record traces the line of Shem further than Genesis 10:21-31 does. That earlier list goes as far as Joktan the son of Peleg and stops with his thirteen sons. The genealogy of Genesis 11 goes on instead with Reu the son of Peleg, passing over Joktan and his sons. The reason is clear. Reu's line leads on to Nahor, Terah and Abram, and God had purposed that Abram would be the father of a chosen race whom He would separate from the rest of the nations.

The genealogy itself may still tell us something. In Peleg we see men taking possession of the earth more than ever, while the days they held it were shortening fast — cut by half in Peleg's own time (Genesis 10:25). Reu lives 239 years; Serug, 230; Nahor, only 148; Terah, 205 again; but Haran dies before his father Terah. God still numbers the fleeting years of those who have forgotten Him.

Compared with his father Noah and those before him, Shem's years show how human life kept shrinking after the flood. Yet he was given, before he came near the end of his six hundred years, to live on into the days not only of Abram but of Isaac.

A sad refrain sounds all through the earlier list: "and he died." Not once does it sound in the later one, though in fact everyone named in chapter 11 did die... The second half of chapter 11 gives us the line of blessing. It names each generation down to Abram, the time when God made the promise, and the years each man lived; but it says nothing of death. Let anyone who wishes call either of these an accident. The believer can hardly avoid seeing a clear purpose in each.

Divine purpose is the key... It explains why the general genealogy leaves out every detail outside the direct line of the chosen people — the line, above all, of the Messiah, God's salvation, a light for revelation to the Gentiles, and the glory of His people Israel. The rest of their children, however many or however great in human eyes, are simply folded into the "sons and daughters" they fathered.

Both genealogies, in chapters 5 and 11, end with a man to whom God reveals Himself, and with each of them a new era in God's dealings begins — Noah and Abram. Notice the decreasing years of life. Shem was 600 years old, the grandfather of Abram only 148. The line of Shem was degenerating, and some of the names show it. Terah (whose name means delay), the father of Abram, was an idolater. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed God called Abram.

No doubt the years of man's life were shortening everywhere, but in this line there was at least no exception to the decline. Elsewhere we read that these men turned away from God too, so that every possible hope was left to the sovereign grace of God. The root of all the blessing following is here and only here.

Son of Serug, and grandfather of Abraham. Genesis 11:22-25; 1 Chronicles 1:26. Called NACHOR in Luke 3:34.

We now have a genealogy which ends with Abram. The next chapter follows it with the mighty principle of grace: God's call. That prepares the way outwardly. But Jehovah shines through this dealing and revelation. Here we have the special line. It is no more an "endless genealogy" than that of Adam to Noah in Genesis 5. We may notice ten links in the chain of both chapters.

Abram's descent from Shem shows him in the line of promise. Jehovah revealed Himself to Shem, and that revelation was to be fulfilled above all in the Seed of Abram, whose day Abram's own faith rejoiced to see. But the promise itself expressed a grace in God that came before any claim of Abram's own. In the chosen line itself we have only a thin record of names and lifespans. Even so, the decay is plain, and it never stops. No doubt lifespans were shortening everywhere, but this line was no exception. And elsewhere we read that these men turned away from God, which left every hope resting on His sovereign grace.

The genealogy itself may tell us something. In Peleg's day men were taking more of the earth for themselves than ever, while the days of their hold on it were shortening fast — cut by half in Peleg's own time (Genesis 10:25). Reu lives 239 years. Serug lives 230. Nahor, only 148. Terah, again, 205. But Haran dies before his father Terah. God yet numbers the fleeting years of those who have forgotten Him.

In Shem God's history begins. He is Jehovah, the God of Shem. We have dates and epochs, for after all God governs, and the world must follow: man belongs to God.

Ten generations ran their course from Shem to Abram. In Scripture this number stands for testing, as we have already seen. Ten generations, from Adam to Noah, were enough to prove that "every intention of the thoughts of his heart was only evil continually." Then God cleared the earth by the flood in righteous anger.

The line of Shem was degenerating, and some of the names show it. Terah (delay), the father of Abram, was an idolater. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed God called Abram.

Even the line of Shem, the father and kindred of Abraham, were idolaters. Grace gives, not finds, what is good.

Son of Reu, a son of Peleg. Gen. 11:20-23; 1 Chr. 1:26. He is called Saruch, son of Ragau, in Luke 3:35.

This genealogy of Genesis 11 continues with Reu the son of Peleg, passing over Joktan and his sons. The reason is clear. Reu's line leads on to Nahor, Terah and Abram, and God had purposed that Abram would be the father of a chosen race whom He would separate from the rest of the nations… God has been careful to trace that line down through the ages. Matthew 1 begins the New Testament by showing that Christ the Messiah of Israel is the official descendant of Abraham.

Reu lives 239 years; Serug, 230; Nahor, only 148; Terah, again, 205; but Haran dies before his father Terah. God still counts the passing years of those who have forgotten Him.

Compared with his father Noah and those before him, Shem's years mark the shrinking of human life after the flood… Peleg, the fifth in this series, did not reach half the length of Shem's life; and Nahor, the father of Terah, dropped to 145 years. So in God's ordering of things, man was coming by rapid steps to the lifespan that has been normal since the prayer of Moses (Psalm 90).

The sad refrain sounds again and again in the earlier list: "and he died." It is never heard in the later one, even though everyone named in chapter 11 did in fact die… In the second half of chapter 11 we read of the line of blessing. We are told of each generation down to Abram, the time when the promise was given, and the years each man lived; but it says nothing about death.

Here again we find ten names prominent. We have the same number in Genesis 5. Both genealogies, in chapters 5 and 11, end with a man to whom God reveals Himself, and with each of them a new era begins — Noah and Abram.

The line of Shem was degenerating; some of the names show this. Terah (his name means delay), the father of Abram, was an idol worshipper. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed, God called Abram.

But the promise itself expressed a grace in God that came before any claim Abram could make. In the chosen line itself we have only a thin record of names and lengths of life. Even so, it is plain that there is decay, and that it never stops… elsewhere we read that they turned away from God, which left all hope resting on the sovereign grace of God. The root of all the blessing that follows is here and only here.

Verse 10 starts the fifth paragraph or division of the book; Genesis 10 began the generations of the sons of Noah. We now come to the generations of Shem, one of the shortest of these divisions. It extends only to the end of verse 26, and gives us names and ages of the patriarchs descended from Shem up to the time of Abraham.

Compared with his father Noah and those before him, Shem's years mark the growing decline in the length of human life after the flood. … So in God's ordering of things man was coming by rapid steps to an ordinary span of years. That span has been the usual one ever since the prayer of Moses (Psalm 90).

Here again we find ten names prominent. The same number we have in Genesis 5. Both family lists, in chapters 5 and 11, end with a man to whom God reveals Himself, and with each one a new era begins — Noah and Abram. Notice the decreasing years of life. Shem was 600 years old, the grandfather of Abram only 148. The line of Shem was going downhill, and some of the names show this. Terah (delay), the father of Abram, was an idolater. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed God called Abram.

Abram's descent from Shem shows him in the line of promise. … But the promise itself expressed a grace in God. That grace came before any personal claim whatever on Abram's part. In the chosen line itself we have only a scanty record of names and lengths of life. Even so, it is plain that there is decay, and that the decay is continuous. … Elsewhere we read that they turned away from God, which left all possibility of hope to His sovereign grace. The root of all the blessing that follows is here and only here.

One remarkable fact in Genesis 11:10-26 is the long life of Shem. He outlived many generations of his own descendants. That long life in turn shows God's gracious purpose in giving it. He had seen the flood with his own eyes, and he was an honoured saint of God (Genesis 9:26). He lived to bear witness to many of the things he had seen and heard himself. How Shem's heart must have grieved! Not only the sons of Ham and Japheth, but his own children, sank into gross idolatry (Joshua 24:2). He was living at the time when God called Abram.

Idolatry had spread among the descendants of Shem. It had infected even Terah, if not Abram himself. To preserve a testimony to Himself God called Abram right out of the evil, to become a pilgrim and stranger in the earth. Mankind was already divided into nations under God's government. Now it was to see a division of another kind — the separation of a godly seed from the mass of the ungodly. This was a division produced by divine grace.

From verse 10 the record traces Shem's line further than Genesis 10:21-31 does. That earlier list goes as far as Joktan the son of Peleg, and stops with his thirteen sons. This list in Genesis 11 goes on with Reu the son of Peleg instead, and passes over Joktan and his sons. The reason is clear. Reu's line leads to Nahor, Terah and Abram. God had purposed that Abram would be the father of a chosen race, whom He would separate from the other nations… God has been careful to trace that line down through the ages.

Compared with his father Noah and those before him, Shem's years show human life growing shorter after the flood. Yet before he came near the end of his six hundred years, he lived on into the days not only of Abram but of Isaac… So in God's providential arrangements man was moving by quick steps toward the lifespan that has been normal ever since the prayer of Moses (Psalm 90). Moses himself was an exception, and a few others have been exceptions even in modern times.

Here again ten names stand out. Genesis 5 has the same number. Both lists, in chapters 5 and 11, end with a man to whom God reveals Himself, and with each of them a new era begins — Noah and Abram. Notice the falling years of life. Shem was 600 years old, the grandfather of Abram only 148. The line of Shem was declining, and some of the names show it. Terah (delay), the father of Abram, was an idolater. The descendants of Shem worshipped idols (Joshua 24:2). When the line of Shem had failed, God called Abram.

The family record itself may tell us something. In Peleg's day men were taking possession of the earth more than ever. At the same time their hold on it was growing shorter — cut in half in this very Peleg's time (Gen. 10:25). Reu lives 239 years; Serug, 230; Nahor, only 148; Terah, again, 205; but Haran dies before his father Terah.

The sad chime sounds all through the earlier list: "and he died." It never sounds once in the later one, though in fact everyone named in chapter 11 did die… The second half of chapter 11 gives us the line of blessing. It names each generation down to Abram, the time when the promise came, and the years that they lived. But it says nothing about death. Anyone may call either of these an accident if they wish. The believer can hardly avoid seeing a clear purpose in each, and that purpose may well stir serious but happy thoughts.

The Spirit of God, however, in the sovereignty of grace, visits a son of Terah, who stood eight generations away from Shem. The call of the God of glory came to Abram. It separated him from those corruptions, and from his country, his relatives and his father's house, to shape him into a new piece of workmanship for the Lord. (Acts 7:2)

In Genesis 10 we have "the generations of the sons of Noah," but there side by side rather than in succession... The moral cause is explained in Genesis 11:1-9; after which we find "the generations of Shem" in verses 10-26, and those "of Terah" to complete the picture, and make way for Abram, the man of God's choice, call, and promise. Here we have, unlike any before, at least two genealogies side by side: the nations separate from one another, and the man separated to God with blessing and promise in him, and his seed natural or spiritual.

Here again we find ten names prominent. The same number we have in Genesis 5. Both genealogies in chapters 5 and 11 end with a man to whom God reveals Himself, and with each a new era begins — Noah and Abram. Notice the decreasing years of life. Shem was 600 years old, the grandfather of Abram only 148. The line of Shem was in decline; some of the names show this.

Verse 26 might lead us to assume that Abram was Terah's eldest son, born when his father was 70 years old. But the chapter states plainly that Terah died in Haran aged 205 years. Verse 4 of the next chapter is just as plain: Terah was dead (see Acts 7:4) when Abram left Haran, and Abram was 75, not 135 as we should have expected. So the conclusion appears to be this. Terah's family started when he was 70, and Abram was not born till he was 130. He is mentioned first in verse 26 because Terah's other children were of small importance compared with him. These things should teach us that God cares about moral and spiritual matters rather than chronological ones.

Haran was really the eldest; Nahor, the second son of Terah, married Haran's daughter Milcah, his own niece; and Abram was the youngest of the three. Lot was Haran's son, as Sarai (or Iscah) was his daughter... The eldest and the youngest sons of Terah were sixty years apart, and they had different mothers, as Abram shows. That difference made this possible and explains the matter.

This verse is a striking example of the way Scripture writes, which men are apt to mistake. It says Terah lived seventy years and had Abram, Nahor, and Haran. It said the same of Noah: he was five hundred years old, and Noah had Shem, Ham, and Japheth. Scripture gave the father's age before naming any of the sons. In neither case did the elder son come first; he came last. Other Scriptures prove this beyond just doubt. In both cases the first place marks the special and spiritual honour God put on each.

Abram then, though the youngest son, took precedence in God's mind and word because of the grace God showed him. "The last was made first" — a principle Scripture applies often... In him God began a new headship. Fallen Adam was head of all mankind as they are; Abram is head of the faithful. Scripture says of him: "he believed God, and it was counted to him for righteousness."

This is the first notice the Bible gives of idolatry. It comes not when idolatry began, but when it had corrupted the immediate ancestor of Abraham. Before the flood the world was full of open evil, but we never hear of people serving other gods. And after the flood we find no hint of it, until Scripture speaks this way of the fathers in Terah's day.

It was in sovereign grace that God thus appeared. Even the line of Shem, the father and kindred of Abraham, were idolaters. Grace gives, not finds, what is good. And the God of glory did more than appear. He appeared to Abraham while he was in Mesopotamia — at the farthest point of his distance from "the land," and among idolaters.

To preserve a testimony to Himself, God called Abram right out of the evil, to become a pilgrim and a stranger in the earth. Under God's government mankind was already divided into nations. Now it would see a division of another kind: a godly seed separated from the mass of the ungodly. This was a division produced by divine grace.

The generations of Terah begin with verse 27, and do not end until we reach the death of Abraham in Genesis 25. As to Terah himself, we learn at the end of our chapter that Ur of the Chaldees was his home. Late in his life he left Ur to go to the land of Canaan, but stopped at Haran on his way.

The order of the three sons of Terah reverses that of nature. Abram was in no sense the head of the family after the flesh, not even when his brother Haran died. Comparing the dates and facts makes it clear that Abram was the youngest of all. Haran was born when Terah was seventy; Abram not until Terah was one hundred and thirty. His foremost place therefore was due to the choice of God.

That Terah and his family served other gods, we know on divine authority… Truth needs neither fables nor extra miracles to exalt man. It humbles even those whom it blesses to God's glory. Stephen says in Acts 7:2: "The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran." Here is the truth of God in its simple, sure and satisfying light… Of Terah we are told nothing that gives happy confidence. Of Haran, father of Lot and of Milcah, we only learn that he died in front of his father Terah in the land where he was born, in Ur of the Chaldeans. He never reached the town of Haran, the halfway stop in the journey. He died before any of them left their Chaldean home. Nahor, it is clear, did not give up Ur for the town of Haran until later; but once there, he stayed.

The first notice of Lot is in "The generations of Terah," where we learn that he was the son of Haran, Abram's brother… Lot does not appear to have had any concern of soul about this separation from Ur. The call of the Lord had come to Abram (Genesis 12:1), and at the start Terah made the first move… Terah took Lot along. Then Lot moved about under Abram's influence, content to be carried to Canaan in Abram's faith, or taken down to Egypt when Abram's faith failed.

Wholly distinct was Abram, but it was the sovereign call of God that made him so. "Look to Abraham your father," says the prophet, "and to Sarah who bore you; God called him alone, and blessed him and multiplied him." Terah was of no account in this, nor even Lot, though he is called a "righteous man" in his day. But Abram was called "alone," whoever might go with him, or share more or less in the blessing that was his rich portion.

For over four hundred years God bore with this world. Then the God of glory appears to a man on earth and begins to act on a completely new principle: the sovereign call of God. It does not set aside the government of the world. It makes no suggestion about improving or reforming the world, or correcting its evil. It leaves the world just as it is. But it asserts God's supreme claim on one person, whom He chooses in sovereign grace and calls out of the world.

In Joshua 24 we read that Joshua said to all the people, "Thus says the LORD, the God of Israel, 'Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods.'" This is the Bible's first notice of idolatry. And it comes not when idolatry began, but when it had already corrupted Abraham's own father. There was plenty of open evil in the world before the flood, but of serving other gods we never hear. After the flood there is no hint of it either, until Scripture speaks this way of the fathers in Terah's day.

Of Haran, the father of Lot and of Milcah, we learn only this. He "died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans." He never reached Charran, the halfway stop in the migration. He died before any of them left their shared Chaldean home.

We need not guess about Haran's death. It is enough to learn from this note of Scripture how unusual it was for a son to die in front of his father, in the land of his birth. If the hidden details held any divine lesson, our God in His goodness would have given us that too. Imagining, or accepting the imaginations of others, is unbelief just as much as hesitating over what the inspired word says. Where Scripture stops speaking, let us learn to be silent.

The order of the three sons of Terah reverses that of nature. Abram was in no sense the head of the family after the flesh, not even when his brother Haran died. Comparing dates and facts makes it clear that Abram was the youngest of all. Haran arrived when his father was seventy; Abram not until his father was one hundred and thirty. His leading place, therefore, was due to the choice of God.

It was in sovereign grace that God appeared like this. Even the line of Shem, the father and relatives of Abraham, were idolaters. Grace gives what is good; it does not find it. And the God of glory did more than appear. He appeared to Abraham while he was in Mesopotamia — at the farthest point of his distance from "the land," and in idolatrous surroundings.

There is no sign that Lot himself was stirred in soul about leaving Ur. The call of the Lord had come to Abram (Genesis 12:1), and at the start Terah seems to have taken the lead. Terah, Abram and Lot all left the land and city where "they served other gods" (Joshua 24:2). Abram went at the call of God. Terah, it seems, was moved by Abram's call. Lot was taken by Terah, then moved about under Abram's influence — content to be carried along to Canaan in Abram's faith, or taken down to Egypt when Abram's faith failed.

God takes a kind interest not only in the people who deal with Him but in their relationships — above all in marriage, the most important of all natural ties for a human being. Those on both sides here may not have known Him yet. But He knew the end from the beginning, and in His providence He guided those who would play an important part in the future dealings of His grace. He records it in His word, which lasts for ever. In this way He shows how serious it is to all who fear Him, as they take their own steps here below. Above all, He wants them to seek His guidance.

Verse 32 tells us that Terah lived two hundred and five years. His eldest son was born when he was seventy, so that son could not have been Abram. Genesis 12:4 tells us that Abram was only seventy-five when he left Haran, after Terah's death... It would seem from the history that Haran was the eldest son, born when his father was seventy. From this we can understand how Nahor married Haran's daughter Milcah, his niece... We also see more clearly how the granddaughter of Nahor became the wife of Isaac, Abraham's son.

Daughter of Haran, the brother of Abraham. Genesis 11:29. According to Josephus, the Jews believed she was Sarai, Abraham's wife.

Still, I cannot help believing that Abram's words to Abimelech (Genesis 20:12) point more naturally to Terah as Sarah's father by a second and later wife, since she was ten years younger than her husband. Scripture does not hide facts that clashed with the law given at a later day. But it is easy to see why the Jews might try to soften or remove what was discreditable by a so-called tradition.

Milcah, who was Nahor's wife, is also mentioned, because her descendants come into the history of God's ways later on.

Of Milcah we hear very little. She was Haran's daughter and Nahor's wife, and as Genesis 22 and 24 tell us, mother of Bethuel and seven other sons. Bethuel was the father of Laban and Rebekah, about whom Scripture says so much there and later on. We know nothing more about Iscah than that she too was Haran's daughter.

Nahor, however, another of Terah's sons, did not come under this influence. He was comfortably settled at home with his wife, and at home they stayed, when Terah, Abram, Sarah and Lot set out from the land of their fathers.

Nahor is not moved in this day when God is at work. He and his wife remain in Mesopotamia, and they do well there. They have children; goods and property increase. They make an easy and respectable journey across the world; but they do not grow in the knowledge of God, and bear no testimony, or at best a small and unclear testimony, to His name.

It is said here that Sarai was barren; she had no child. And this remained a painful fact for many years. Yet she was still to bear Abram's heir, the child of promise. That came after long patience of faith, mixed here and there with some impatience of unbelief. God said his offspring would be named through Isaac. Isaac is a picture of the "Child born" and of the "Son given," at whose name every knee will bow and every tongue confess. He even pictures Him in being received back from the dead, in figure.

The barren woman is in Scripture the type of nature's ruined and helpless condition. There is no ability to do anything for God — no power to bring forth any fruit to Him; all is death and barrenness. Such is the real condition of every child of Adam. He can neither do anything for God nor for himself, as regards his eternal destiny. He is emphatically "without strength"; he is "a dry tree," "a heath in the desert." Such is the lesson taught us by the barren woman.

The call of God goes out in sovereign grace, separating to Himself a man no better than his fellows but openly caught up in the idolatries of his fathers.

In the chosen line itself we have only a thin record of names and lifespans. Even so, it is plain that there is decay, and that it never stops. Elsewhere we read that these men fell away from God, which left every possibility of hope to His sovereign grace. The root of all the blessing that follows is here and only here.

At the time when God promised him an heir Abraham was childless... Every evidence of nature said he could never have an heir. Yet he believed the promise of God that he would have one. So the faith that lays hold of God as the One who gives life to the dead was already there in him, in seed form.

If he reasoned from himself and Sarah, the promise of God was beyond hope, and even against it. But he believed in hope, because God had declared he would have as many descendants as the stars and the sand. Faith reasons from God and His word, not from self or circumstances.

"Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married." ... The law knew nothing of praise. Hagar's son was born of the flesh. Sarah's child was the child of God's grace and power... When the barren woman bears a child, nothing but praise can express it.

The call of the Lord was not to Terah but to Abraham, whom God called to go out from his kindred as well as his country. Here we learn that he failed. For "Terah took Abram his son," and so on. This was no right answer to the call of God. The result was that for the time it came to nothing. They "went forth together," kindred and all, "to go into the land of Canaan." But into the land of Canaan they did not come. They "came to Haran" and "settled there." But Haran was no more Canaan than Ur of the Chaldeans.

From Stephen's address, recorded in Acts 7, we learn that "the God of glory appeared to our father Abraham when he was in Mesopotamia." Here we see what sets this call apart from every other call. It comes from God — the God of glory. This world builds cities and towers reaching up to heaven. Nothing in it speaks of God; it only exalts and displays the glory of man. "The God of glory" speaks of another scene where there is nothing of man but everything that displays God. This is the God who, in wonderful grace, appears to a man living in a world estranged from God and sunk in idolatry.

Terah lives up to his name ("delay"), and ends his days at Haran, called after his dead son. Natural things hold him fast, though death is written on them, and memory only keeps his loss fresh. "Haran" means "parched," yet there he stays (and Abram with him) until he dies. Then we see that Terah had been holding back the very man he had led. Now Abram rises up in the power of a divine call — a call that had come to him, and to him alone, from the start.

Abraham came to Haran. He did not get into Canaan at once. He took with him something God had called him away from. God had commanded him to leave his kindred and his father's house. There was a reserve in his heart, and so he got only part of the blessing. He lost his home and his country for very little, while he was only halfway toward where God had sent him.

How many of us have been held back for a time by some loved relative. We fail to take the separate path that fits the call of God. The call reaches the believer. He accepts that it is true, but he delays his answer because a close relative is not ready for that separate place. The soul clings to the hope that after a little waiting the relative will see the call, and then both can act together. Faith cannot lift nature up to its own level, though nature can drag down and hinder the man of faith. People can raise many pleas to excuse this halfway halt, but in reality it puts the claims of nature above the call of God.

Here we find nature trying to follow a divine call which it had never understood, and had never heard for itself. The greatness of the One who had called Abram had not touched Lot's heart, and neither had the greatness and power of the call of the God of glory.

If we look carefully at the accounts of Abraham's call, we never find the phrase "the call," because there was clearly more than one. Stephen says the God of glory appeared to Abraham when he was in Mesopotamia, before he lived in Haran. The effect was that he left his country, and perhaps many of his kindred. But his father went with him, and Sarah, and Lot, and they lived in Haran. They stayed there long enough to gain souls in Haran. Then it seems God called him to leave his country, kindred, and father's house, and come into a land He would show him. The effect of this call was that he left Haran.

Finally the eleventh chapter ends with the gloom of death. "Terah died in Haran." The world that excludes God, and glorifies man, is a world that is in the grip of death. Men may gain great renown, like Nimrod who was a mighty one in the earth. They may build great cities like Asshur, or try to build a tower whose top would reach to heaven, like the men of Babel. But in the end the mighty one has to bow before a still mightier, the city crumbles to dust, the tower becomes a heap, and death reigns over all.

Haran marked a halt from which there was no progress while Terah lived. The very names are suggestive. Terah means "delay," and Haran means "parched." So many things hinder those who long to follow the Lord fully. The most serious of them often come from our own family circle. Unconverted relatives, or Christian relatives with worldly minds, are often a sad drag on our souls. But full blessing cannot be known until obedience is complete.

The call of Jehovah was not to Terah but to Abraham, who was called to go out from his kindred as well as his country. Here we learn that he failed... his father, who was not within the terms of the call, took the lead, as was only natural if he came with Abram. So we read not even that Abram took Terah, but that "Terah took Abram," and this made the word of God of no effect. Faith is no compromise; it receives and obeys the divine word.

Nature may try to walk the path of faith. At the start it may do the right thing, with the best of intentions. But in its self-confidence nature always takes on more than it has the power to do. So it happens that while Terah leaves Ur "to go to the land of Canaan," he never reaches the land. Nature stops halfway at Haran, and there he dwells to the day of his death.

Faith was now cleared of its drawback... "They went forth to go into the land of Canaan, and into the land of Canaan they came" (Gen. 12:5). So the word of Jehovah was fully honoured, and the result was simple, pure and bright. For it was no longer man only trying to hinder: God was obeyed. It is not now "Terah took Abram," but "Abram took Sarai."

So long as Terah lived, no progress was made... At length, however, God stepped in. The natural hindrance is removed by the father's death. Government takes its course, though its steps may appear slow. Grace also appears, and triumphs. The pilgrim continues his journey, and enters the land of Canaan.

The error among ancients and moderns alike comes from one assumption: that Abraham was Terah's eldest son. There is no more ground for that in the order of the names than in the case of Noah's sons, where we know that not Shem but Japheth was the eldest. But, for an adequate divine reason, the younger and not the elder is repeatedly named first. Haran was born to Terah at 70 years, and Abraham at 130. That is why Abraham could marry Haran's daughter Sarai, ten years younger than himself.

If we examine the accounts of the call of Abraham carefully, we find no such phrase as "the call," because there was clearly more than one... Stephen says, "from there [Haran], when his father was dead, he [God] removed him into this land." This shows beyond question that Jehovah acted a second time.