GOD’S DEALINGS WITH ABRAHAM To be able to follow up what came in the Book of Genesis (Chapters 12 to 25), it is proper for us to present the main lines of God’s dealings with our father Abraham before the study of each of these chapters. (1) HIS LIFE BEFORE REACHING CANAAN 1- He lived with his father Terah and his brothers in the land of the Chaldeans, where he got married to Sarai, his sister from his father, and not from his mother (Genesis 20:12). He departed with his wife, and his nephew Lot, under the leadership of his father Terah, heading to Canaan. They reached Haran where they settled down (Genesis 11:31), and where Terah died. Whatever the motive for that immigration was, St. Stephen proclaimed that it was based on a call by God to Abraham while he was in Mesopotamia, before dwelling in Haran (Acts 7:3). 2- When Abraham was 75 years old, he was called to depart to Canaan (Genesis 13:1); He probably took the way of Damascus, as Eliezer of Damascus, “the heir of his house” has been from there (Genesis 15:2); and because the way between Mesopotamia and Canaan through Damascus was paved. He probably did not stop much on the way. (2) HIS UNSETTLED LIFE IN CANAAN He dwelt first in Shechem (Gen. 12:6); then went to Bethel (Gen. 12:8), and south to Negeb (Gen. 12:8). Because of a famine, he went down to Egypt, where he said of Sarai that she was his sister, out of fear of Pharaoh (Gen. 12:10-20). He returned to the land, south of Palestine (Gen. 13:1), went to Bethel (Gen. 13: 3), where he separated from Lot to move to the terebinth trees of Mamre in Hebron (Gen. 13:12- 18). (3) DWELLING IN THE TEREBINTH OF MAMRE Abraham dwelt in the terebinth of Mamre between 15 and 25 years, during which he was allied with the kings of the Amorites (Gen. 14:13); defeated Chedorlaomer, king of Elam, to rescue Lot and his household (Gen. 14:1-16). On his way back, he was blessed by, king of Salem (Gen. 14:17-24). There, God appeared to him to confirm His promise that he would inherit the land (Gen. 15:7); and Hagar gave birth to Ishmael (Gen. 16). When he reached 99 years of age, God appeared to him, entered with him in the covenant of circumcision, confirmed to him the birth of Isaac from Sarah (Gen. 17). He also played as a host to God and his two angels, to get another confirmation of the birth of Isaac (Gen. 18); and there too, he had a talk with God concerning the devastation of Sodom and Gomorrah (Gen. 18). (4) DWELLING IN THE LAND OF THE SOUTH He moved from the terebinth of Mamra southward; and there, Abimelech, king of Gerar sent to take Sarah as his wife, but was stopped by God (Gen. 21). God tested Abraham’s faith, by asking him to offer his own son Isaac as a burnt offering on the Mountain of Moriah; and after Abraham’s faith was confirmed, he moved with his son Isaac to Beersheba (Gen. 22:1-19). (5) IN HEBRON 6 Abraham returned to Hebron, where Sarah died and was buried in the cave of Machpelah (Gen. 23). (6) PROBABLY IN THE LAND OF THE SOUTH After the death of Sarah, Abraham, who was now 140 years old (Gen. 24:67; 25:20), sent his servant to Mesopotamia to choose a bride for his son Isaac (Gen. 24). Abraham took Keturah a second wife, died at the age of 175 years, and was buried in the cave of Machpelah (Gen. 25:1-9). 7 CHAPTER 12 A CALL ON ABRAM Humanity, even after the great flood, persisted on dealing with God as an enemy and not as a loving friend; Yet God, with His love, did not give us His back, but searched until He found among people, one single man, worthy of His call to become a father to the people of God, in whom “all the families on the earth shall be blessed.” That father, Abram, was called to “get out of his country, from his kindred, and from his father’s house,” to set forth with humanity, in its relationship with God with a new start. 1- A call to Abram 1. 2- Abram, a blessing for all nations 2. 3- Abram, practical in his faith 3-9. 4- Abram in Egypt 10-13. 5- Sarai and Pharaoh 14-20. 1- A CALL TO ABRAM Abram was the tenth in the succession of fathers born to Shem after the great flood. ‘Abram,’ a word meaning ‘a respectable father,’ was changed to ‘Abraham,’ that means ‘A father of many nations’ (Gen. 17:5). As he started his life as a dignified and respectable father, and God made him a father of fathers, a father of many nations. Abraham lived with his father Terah and the rest of the family in Ur of the Chaldeans, in a city known as Uri, south of Babel, of which few ruins remain called nowadays as (El-Mogheir). Recent discoveries indicate that it existed 1000 years before the time of Abraham, and that it was before on the coast of the Gulf. It was reputed for its god ‘Nanar,’ god of the moon, whose worship was tinted with bitter defilements. Although Abram lived in that flourishing business atmosphere, with its heathen uncleanness, yet he stayed faithful in his testimony to God during his life. God testified to him, saying: “Your fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side of the River in old times; and they served other gods. Then I took your father Abraham from the other side of the River, led him throughout the land of Canaan, and multiplied his descendants and gave him Isaac” (Joshua 24:2-3). In that region, the descendants of Shem lived attached to those of Ham, adopting their evil ways; that in the whole area, if not in the whole world at that time, there was no one who truly worshipped God, except Abram, who remained a witness to the Lord, drawing to him his wife Sarai, and his nephew Lot, to live a sanctified life in the Lord. Seeing Abram’s faithfulness, God called on him to get out of Ur of the Chaldeans, then repeated the call in Haran, where he lived for a long time with his father, his wife, and his nephew, before his father died (Gen. 11:31-32). Indeed, the Book of Genesis did not mention that call to get out from Ur of the Chaldeans, mentioning only that call he got later on in Haran, yet the Scripture confirms that earlier divine call in Ur of the Chaldeans, before he went to Haran (Acts 7:2). God did not disregard a single man, faithful in a whole city, even in a whole world at that time, but made of him a rock out of which believers are cut; and as said by Isaiah: “Listen to Me, you who follow after righteousness, You who seek the Lord. Look to the rock from which you were hewn, and to the hole of the pit from which you were dug. Look to Abraham your father, and to Sarah who bore you. For I called him 8 alone, and blessed him and increased him. For the Lord will comfort Zion” (Isaiah 51:1-3) God requests from those who follow righteousness and who seek the Lord, to look upon their father Abraham, as a rock from which they are cut, to be truly “the children of Abraham,” to see how God called him, not disregarding his single status, but turned him into a multitude, and a comfort to the heavenly Zion. God loved him so much, that he called Himself “God of Abraham,” and counted His heavenly Paradise as “the bosom of Abraham.” Amid that dark heathen atmosphere, God saw one sole heart, yearning to encounter Him. So He called on him to get out of Ur of the Chaldeans, and later of Haran, the two cities were centers of moon worship. He called on him to leave in order to make his descendants a “Holy Church.” The divine call to Abraham came as such: “Get out of your country, from your kindred, and from your father’s house, to a land that I will show you” (Gen. 12:1). St. Jerome commented on that divine call saying: [He got out of Ur of the Chaldeans and from Mesopotamia, and went on to seek a land he did not know, in order not to lose Him, whom he found (God). He found it difficult to keep both his land and his God at the same time. Since his youth, he has been ready to realize the words of the prophet: “I am a stranger with You, a sojourner, as all my fathers were” (Psalm 39:12). He was called a ‘Hebrew,’ meaning ‘a transient,’ as he was not content with the contemporary privileges, but, used to “forget those things which are behind, and reach forward to those things which are ahead” (Philippians 3:13); putting before his eyes the words of the Psalmist: “They go from strength to strength” (Psalm 84:7). Thus his name carried a secret meaning; opening the way before you to seek what is others’ and not what is yours1.] He also says: [The Patriarch was called on to forsake Ur of the Chaldeans, and the city of Babel ‘confusion’ and Rehoboth (the spacious places) (Gen. 10:11). And also to forsake the plain of Shinar, where the tower of pride whose top was in the heavens (Gen. 11:2-4). It was fitting for him to cross over the waves of this world and its rivers, where the saints “sat down and wept when they remembered Zion” (Psalm 137:1), to dwell in the land of promise, irrigated by water from above, and not like Egypt, irrigated by water from below (Deuteronomy 11:10)... seeking “the early rain and the latter rain” (Deuteronomy 11:14)2.] This divine call is directed to every human soul, not to set forth from a certain location, or kindred, or household, but to set forth with the heart out of the love of the world and self, to encounter the heavenly Lord, and to live in His bosom. It is a call to all generations that drew the hearts of a multitude of fathers, who realized that it is a divine call that touches their personal lives. The following is a concise account of the comments of fathers on it: Abbot Paphnotius believes that it is a divine call to practice ascetic life, through which one forsakes his land, namely love of worldly riches; his kindred, namely his old life with all evil habits; his earthly father’s house, to seek that of the heavenly Father. Of his words: [He first said to him: “Get out of your Country (land),” namely, of the love of worldly possessions and riches. Secondly, He said, “From your kindred,” namely, of your previous life, with everything it embraced, of habits and sins, that attached to you since your birth, as though in a bond of friendship and blood 1 Ep. 71:2. 2 Ep. 46:2. 9 relationship. And thirdly, “From your father’s house,” namely, of all what you see in the world. As far as the fathers are concerned, he should forsake the one and seek the other; according to what the Psalmist David says: “Listen O daughter, consider and incline your ear. Forget your own people also, and your father’s house” (Psalm 45:10). Whoever says: “Listen O daughter,” is surely a father1.] This Saint believes that the call is directed to enjoy the three stages of asceticism: A carnal abstention: forsaking the old behavior; and a liberation of the spirit from the worldly, and preoccupation with the heavenly. It is not sufficient for man to forsake his land, but he must practice fasting and all other carnal and concrete asceticism and forsake his old evil habits. But he should also get out of his old father’s house, to enter into the bosom of his heavenly Father, saying: “For our citizenship is in heaven” (Philippians 3: 20). Fr. Caesarius of Arles believes that this divine call is realized in the water of Baptism through the Holy Spirit, who uproots from our land (flesh), its sins, and abolishes its evil habits (kindred); it takes us away from our old father’s house (the devil), to dwell in our new Father’s house. Of his words: [We believe and apprehend that all these things have been realized in us, brothers, through the sacrament of Baptism. Our land is our flesh. So, we respectfully exit our land, by forsaking our carnal behavior to follow Christ. Shouldn’t man count himself as out of his land, namely his ‘self,’ when he becomes humble after pride; patient after quick temper; when he forsakes perversion to pursue abstinence; when he lets greed turn to generosity and envy to compassion; and ferocity to meekness? Truly, brothers, whoever so changes, through his love to God, would be as though he has forsaken his land... Our Land, namely, our flesh, before baptism, is counted as the land of the dead, yet through baptism, it turns to the land of the living, like that referred to by the Psalmist, saying: “I would have lost heart, unless I had believed, that I would see the goodness of the Lord in the land of the living” (Psalm 27:13). Through baptism we become the land of the living instead of the land of the dead; namely the land of virtues instead of that of wickedness... The Lord says: “To a land that I will show you” (Gen. 12:1). We shall joyfully come to a land that God will show us, if we, by His help, cast sins and wickedness away from our land, namely, our flesh. “Get out of your kindred;” Here, ‘kindred’ is understood as transgressions and sins that are partly and somehow born with us, then increased and flourished after childhood through our wicked habits. We get out of our kindred, if we, through the grace of baptism, rid ourselves of sins... and do not, like dogs, “go back to our vomit.” “Get out of your father’s house.” Let us take this phrase in a spiritual concept. The devil, before the grace of Christ, has been our father, of whom the Lord in the Holy Gospel speaks, as He rebukes the Jews, saying: “You are of your father the devil, and the desires of your father you want to do” (John 8:44)... That is why, O brothers, it is fitting for us to become worthy of these things through the grace of baptism, and not through our own strength, to get out of our land, namely, the lusts of our flesh; out of our kindred, namely of sins and wickedness (habits); and of the house of the devil (our father). Let us do our best, by His help, not to resume our fellowship and friendship with the devil,... but to follow the example of Abraham’s faith, to do the good things all the time, not only to gain forgiveness of our sins, but also to enter with God into a relationship of friendship and fellowship. Let us contemplate with fear and apprehension, in what God told Moses in this concern, “Take heed to yourself, lest 1 Cassian Conf. 3. 10 you make a covenant with the inhabitants of the land where you are going, lest it be a snare in your midst” (Exodus 34:12). Now, we believe that through baptism, we take away all sins and transgressions; but if we get back to make a covenant with them, it would be a snare to us1.] Abraham’s departure was not an easy one, having lived in a coastal city, known for its richness, progress, and culture, besides his attachment to his family, especially that that call came to him in an advanced age. He got out of Haran when he was 75 years old, that is in an age when he is in need of settling down. He had no son to inherit him or to care for him in his old age. We know that man tends to move around, more easily, when he is young, but this becomes difficult, as he grows older, particularly when his movement implies an extensive alteration in his life’s style and system. Yet, despite that, Abraham, in the flexibility of childhood, responded obediently to God. St. Ambrose says: [Here is our father Abraham, who is to become a role model to the future generations, when he was commanded to get out of his land, his kindred, and his father’s house, despite all his family commitments, didn’t he prove that he without hesitation, decided to go ahead and overcome all difficulties, with no intention to look for excuses2.] With such attitude Abraham accepted and obeyed the divine call, despite all difficulties and human emotions. And strangely enough, God did reveal to him the destination where he is going to settle in, but says to him: “(Go) to a land that I will show you” (Gen. 12:1). What is the land the God will show us, in exchange of forsaking our old life, but our enjoyment of entering His new heavens and new earth! He does not intend to let man be in deprivation, but He gives us far more than we leave behind. He grants us a new earth, or as St. Paphnotius tells us: [It is not a land that you can know or discover through your own effort, but is a land that I will show you, a land that you know nothing about3.] St. Gregory of Nyssa believes, that the goal of that departure, is entering into a new land, namely an enjoyment of knowing God, saying: [If we can, with the exalted spirit of the apostle, take these words according to their symbolic concept, to get down into the secret meaning of history, without losing the true concept of its events, we shall surely find that Abraham, the father of faith, got out, according to the divine commandment, of his land and kindred, into a trip worthy of a prophet, who is thirsty to the knowledge of God; As I think that the blessings he was found worthy of getting, were not proportional of a simple immigration from one place to another; his getting out of his ‘self’ and of his land - as I understand - is a departure from his earthly and carnal thoughts, and an exaltation to a level that is much higher than normal nature; to have hi eyes opened to unseen things, with no sensed hindrance; there would be nothing to hear or to see, that would distract the mind, but to walk according to faith, according to what the apostle say, that Abraham was lifted up, through his exalted knowledge, to reach to what is considered as the top of human perfection, recognition of God, of all that is possible for the limited human possibilities to apprehend4.] 2- ABRAM, A BLESSING FOR ALL NATIONS If the divine call has come carrying numerous difficulties, yet these difficulties could not be compared with God’s promises. With every call or commandment, God 1 Serm. 81:1-4. 2 Duties of the Clergy 1:24. 3 Cassian Conf. 3:10. 4 Answer to Eunomius 2. 11 gives a promise; When He says: “Come out from among them and be separate,” His promise is: “I will be a Father to you, and you shall be my sons and daughters” (2 Corinthians 6:17-18). God called the childless Abram and promised him: “I will make you a great nation; I will bless you and make your name great” (Gen. 12:2). And when He commanded him to forsake the richness of Ur of the Chaldeans, he promised him: “You shall be a blessing. I will bless those who bless you, and I will curse him who curses you.” And when He commanded him to get out of his kindred and from his father’s house, He said to him: “In you all the families of the earth shall be blessed” (Gen. 12:3). God would not be indebted to any man, but seeks a chance to give him abundantly; He wishes that all His children be in real fulfillment, and not in need. Abram, probably got used to his position as denied of a son of his own to inherit him. But God is not only granting him a son, He is also “making him a great blessed nation.” He is not only promising to bless his possessions, of which he would lose much by his continuous moving, but he will make him a blessing. He is not only promising him new relatives and friends, but that, in him, all the families of the earth shall be blessed. God wishes to give his children abundantly and with no limits, not just blessing them, but to make each of them “a blessing.” When we carry God in us, our life turns into “light” for the world, and a “yeast” to raise the whole dough. He wishes to give Himself to us, to be a blessing, if we, like Abram, truly get out of our land, our kindred, and our old father’s house; Even our name, we forsake it, to carry the name “Abraham” in place of “Abram,” namely, forsake the old carnal name, to carry a new one in the Lord. Origen says: [He could not get the covenant with God, and the sign of circumcision..., and enjoy the talk full of mysteries..., while he still is in his father’s house, and amid his carnal kindred, carrying the name “Abram,” as long as he stays connected to blood and flesh1.] It is amazing, that when one forsakes everything, he would not be in need for anything, but would enjoy the promises of God, not only for himself, but for the sake of his whole congregation, and even the whole humanity; as it is said to Abram: “In you all the families of the earth shall be blessed,” which was realized through the coming of the Lord Christ, as a descendant of Abram, by whom all nations of the earth were blessed. It would be also realized in another way, in the life of every believer, who enjoys the configuration of the Lord Christ on the (mountain) of his inner heart, to become a blessing for many. That is what the Lord Christ proclaimed in His famous sermon by saying: “You are the salt of the earth... You are the light of the world” (Matthew 5: 13, 14). St. Augustine speaks about the blessing that Abram got, saying: [We notice that Abram got two promises: The first that his descendants would inherit the Land of Canaan, referred to by saying, “I will make you a great nation;” and the second promise was even much greater, as it was not a carnal promise, but a spiritual one, through which he would be a father, not only for the Israeli nation, but for all nations that follow his steps2.] 3- ABRAM, PRACTICAL IN HIS FAITH Abram did not stop, in his faith, just at acknowledging God through theoretical 1 In Gen. hom 3:3. 2 City of God 16:16. 12 thoughts, that he knows by heart and defends, or at interpreting that knowledge through offering certain worshipping rites, but in his faith he obeyed God as a great friend; The Holy Scripture says: “So Abram departed as the Lord had spoken to him, and Lot went with him, And Abram was seventy-five years old when he departed from Haran. Then Abram took Sarai his wife and Lot his brother’s son, and all their possessions that they had gathered, and the people they had acquired in Haran, and they departed to go to the land of Canaan” (Gen. 12:4-5). The apostle Paul says: “By faith Abram obeyed when he was called to go out to the place which he would afterward receive as an inheritance” (Hebrew 11:8). By faith, Abram’s heart set forth out of Ur of the Chaldeans, as he latter did, out of Haran. He was looking forward to “the city which has foundations, whose builder and maker is God” (Heb. 11:10) Although Abram’s obedience was complete in his heart, yet it was partial in its execution. He first departed from Ur of the Chaldeans, together with his father Tareh. We do not know why did Tareh go with him. Is it because he was closely attached to his son Abram, or he had found it a chance to forsake the pagan worship?... Anyhow, Abram departed with Tareh to Haran, where the procession stayed for 15 years; Abram could not set forth from it before the death of his father Tareh, who could not move easily, so hindered the whole procession. I wish we would not have in our departure from Ur of the Chaldeans, the company of Terah, so as not to stop in Haran for so long a time; but let us swiftly set forth toward the heavenly Canaan, to enjoy God’s promises without hindrance. If the word “Ur” means ‘brightness1,’ the word “Terah” probably means ‘mountain goat,’ and the word “Haran” means ‘Mountainous2,’ it is fitting for us to depart from the shining and attractive ‘light’ of the Chaldeans, setting forth, without any attachment to trifle things, like the ‘mountain goats,’ so as not to go to Haran, namely to the ‘mountainous land,’ but set forth to Canaan the is flooded with honey and milk. Finally, Terah died; and after fifteen years Abram could obey the divine call, not partially but with great zeal, setting forth to Canaan, which he probably reached in less than a year. The first city Abram reached in the land of Canaan was “Shechem,” that means ‘shoulder,’ inhabited by Canaanites with an opposing shoulder to God. And, with an opposing shoulder, Joseph’s brothers left Shechem setting forth to Dothan, that means ‘mutiny’ (Gen. 37:14-17). But later on, it turned to represent a shoulder bowing under burdens, in love for the Lord, becoming a part of the land of promise, assigned to the tribe of Levi, and a city of refuge. Shechem was a walled city (Gen. 33:18; 34:20), below Mount Gerizim (Judges 9:7). When Jacob returned to Canaan, he found the Hivites dwelling there (Gen. 34: 2), “he bought a parcel of land where he pitched his tent (Gen. 33:18-19). There, the bones of Joseph were buried (Joshua 24:32). When Shechem, the son of Hamor the Hivite misbehaved with Dinah, daughter of Jacob, her brothers Simeon and Levi killed every male in the city (Gen. 34:25-29). Close to Shechem, Joseph’s brothers came to feed their father’s flock of sheep (Gen. 37:12, 13); and in front of Mount Gerizim and Mount Ebal, Joshua read the Book of the Law (Joshua 8:30-35). It was chosen as a city of refuge (Joshua 20:7, 21:21); and there, Joshua called the tribes to 1 Hastings: Dictionary of the Hebrew Words … (Ur). 2 Ibid (Haran). 13 listen to his farewell speech (Joshua 24:1). Shechem became the capital of Israel in the days of Jeroboam who led the ten tribes in a revolt against Rehoboam (1 Kings 12); and following the fall of the northern Kingdom, Shechem survived (Jeremiah 41: 5), and became the capital of Samaria1. Shechem or Nables, is 41 miles north of Jerusalem, 5.5 miles south-east of Samaria; It is located in the high valley, surrounded by Mount Ebal from the north, and Mount Gerizim from the south. The valley was known as ‘Mabartha,’ meaning a ‘passage,’ having been a passage between the coast and the Jordan River. It seems that Abram did not enter Shechem but pitched his tent close to its wall, then crossed to the terebinth tree of Moreh (Gen. 12:7), meaning ‘terebinth of the teacher’ or ‘of the diviner,’ after a certain diviner who was living and meeting with people there. In that location Abram built an altar to the Lord (Gen. 12:7), for the first time in the land of Canaan; and it is said that Jacob buried all the foreign gods in his family’s hands, and all their earrings which were in their ears (Gen. 35:4), that they brought from Haran. And there, Joshua took a large stone and set it up there under the oak that was by the sanctuary of the Lord, and said to all the people. “Behold this stone shall be a witness to us, for it has heard all the words of the Lord which He spoke to us. It shall therefore be a witness to you, lest you deny your God” (Joshua 24:26-27). The location was sanctified, as Abram offered a thanksgiving sacrifice to God who brought him to the land of Canaan, that He promised to give him and to his descendants after him where God is glorified, and the foreign gods are buried, to turn the place into a preaching location for the true Joshua, where people would listen to the Divine Word. That was the first time we hear that God appeared to a man (Gen. 12:7), to confirm his promise to Abram; “To your descendants I will give this land” (Gen. 12:7). There was nothing for Abram to do but to build an altar to the Lord, to offer on it a thanksgiving sacrifice, to Him who called him, and accompanied him on his way, and cared for him. Abram moved to ‘Bethel’... “There he built an altar to the Lord, and called on the name of the Lord” (Gen. 12:8). Then he “Journeyed, going on still toward the south (El-Negeb).” 4- ABRAM IN EGYPT “Now there was a famine in the land, and Abram went down to Egypt to sojourn there, for the famine was severe in the land” (Gen. 12:10). Famines were frequent in the land of Canaan, in which case its people used to go down to Egypt, where the River Nile is. Although the aged Abram had not been long in the land of promise when that famine happened, he did not feel that he did wrong by getting out of his land, his kindred, and his father’s house; He did not harbor any bitter feeling toward God; nor any lowly thought of God’s promise to give him and his descendants that land prone to famines Egypt was blessed to receive Abram, the Patriarch, to subsist in the time of famine, and to receive his grandson Jacob and his family, for the people of Israel to set forth eventually from it. Yet, what was even greater than all was when the infant Lord 1 New Westminster Dictionary of the Bible, P 861; Jos. Antiq. 11:8, 6. 14 Jesus Christ blessed it by taking refuge in it (Matthew 2:13), realizing the prophecy of the prophet Isaiah (Isaiah 19). But there were many who believed that Abram did wrong by going down to Egypt, with no direct command from God, as what happened later on with his grandson Jacob, to whom God said: “I will go down with you to Egypt” (Gen. 46:4). According to them, what Abram did, represents someone who, after entering the land of promise, soon relied on human arm, and sought human and not divine help. As Isaiah said: “Woe to those who go down to Egypt for help, and rely on horses, who trust in chariots because they are many, and in horsemen because they are very strong. But who do not look to the Holy One of Israel, nor seek the Lord” (Isaiah 31:1). As much as the Scripture magnificently portrayed Abram, as he was departing in obedience to the divine call, leaning in faith upon God’s promise, it, likewise, revealed his painfully human weakness, as he leaned on Egypt for help. And when, in apprehension of what was known about the Egyptians of carnal lusts, he feared and thus asked his wife to pretend that she was his sister, “that it may be well with me for your sake, and I may live because of you” (Gen. 12:13). When the Holy Bible talked about the famine, it said: “There was a famine in the land” (Gen. 12:10), and did not say: “the famine was severe upon Abram,” as it did say of the famine, that later befell the Egyptians, because the famine was severe upon them (Gen. 47:20). What was said of the famine in the days of Abram was also said of that in the days of his grandson Jacob: “The famine was severe in the land” (Gen. 43:10). The believers could be surrounded with famines, yet they only touch the land, namely the flesh; while they would break non-believers, upon whom “the famine would be severe” (Gen. 47:10). And as Origen said: [The famine was not severe upon Abram nor upon Jacob and his sons, but was severe upon “the land.” In the days of Isaac, it was also said: “There was a famine in the land, besides the first famine that was in the days of Abraham” (Gen. 26:1). Yet that famine was not capable of overcoming Isaac, to whom God said: “Do not go down to Egypt; dwell in the land of which I shall tell you; sojourn in this land, and I will be with you” (Gen. 26:2-3). In my opinion, that remark corresponds with the saying of David: “I have been young, and now am old; yet I have not seen the righteous forsaken, nor his descendants begging bread” (Psalm 37:25). And also with Solomon’s saying: “The Lord will not allow the righteous soul to famish” (Proverbs 10:3). All these texts proclaim that the earth may suffer famine, and likewise those who “set their minds on earthly things” (Philippians 3:19). But those who have the bread with which “they do the will of the heavenly Father” (Matthew 7:21); and those whose souls rejoice by “the bread that comes down from heaven” (John 6:51), would never suffer from famine1.] So, You should never be afraid of famine, that affects the land and the earthly; while those who are attached to the Lord, and who receive His Holy Body as spiritual food, would never famish; as they eat from the tree of life (Revelation 2:7), and drink from the true vine (John 15:1), “new in the Father’s kingdom” (Matthew 26:29). So let us cease to be land; then we would never suffer famine; and let us enjoy the heavenly life, to have eternal fulfillment. 5- SARAI AND PHARAOH Abram did wrong by going down to Egypt without referring to God or waiting for His proclamations; and that fault led to successive ones. Its natural consequence 1 In Gen. hom 16:3. 15 was a temporary deprivation of his wife, having been taken over by Pharaoh. The strange thing is, while Abram was unable to proclaim that Sarai was his wife, it was proclaimed by God to Pharaoh to give her back to him unharmed, together with gifts and dignity. Amazingly, God does not deal with man according to his weaknesses; If God allowed Pharaoh to touch Abram’s wife, the latter would have suffered a guilty conscience for the rest of his life, whatever were the blessings and gifts he would have had. That is why God kept her safe from Pharaoh’s hands, besides all the riches and dignity that Abram got. So let us say with the Psalmist: “He has not dealt with us according to our sins; nor punished us according to our iniquities. For as heavens are high above the earth, so great is His mercy toward those who fear Him” (Psalm 103:10-11). Abram had been one of those who feared and loved God; that is why he enjoyed the mercies, high above the earth. And in him, was realized the saying: “Do not touch My anointed ones; and do My prophets no harm” (Psalm 105:15). And as St. Augustine1 says, Abram was anticipating God’s work with him, and got what he anticipated. 1 City of God 16:19.
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