A Journey Through The Old Testament - Elmer Towns

in the land, God added an eighth promise, to give the land to Abram’s descendants. Because of
God’s promise to Abraham, it is called “The Promised Land.”
Many commentators point to this call of Abram and his subsequent obedience as the
beginning of a new era in God’s dealings with man. Some speak of it as the beginning of the
dispensation of promise, others the beginning of God’s dealing with individuals and groups on
the basis of grace. In one sense that marked the beginning of the nation Israel, though that nation
would more properly trace their “birth” to the Exodus from Egypt under Moses. The
numerological significance of these promises has not been overlooked by many writers. Seven is
the number of perfection or completion whereas, God added an eighth promise, eight being the
number of the Holy Spirit, and the number of new beginnings.
One of the new principles relating to God’s dealing with man introduced in this promise
is the idea of God treating mankind on the basis of how they treat Abram. Applied to his descendants
today, the promise insures those who bless Israel will be blessed of God, whereas those
who curse Israel will be cursed of God. It is interesting to note that the plural verbs are used
when God speaks of blessing (them) but singular verbs are used when God speaks of cursing
(him). It is as though the promises were given in anticipation there would be many to bless and
few to curse. Further, two different verbs are here translated “curse. “ The first is a form of kalal
meaning “to treat lightly, view as insignificant, or despise.” It denotes “the blasphemous cursing
on the part of man.” The second is a form of ‘arar and identifies “the judicial cursing on the part
of God.”
The seventh of these promises is also uniquely expressed in the Hebrew language. The
expression translated “of the earth” is the Hebrew word ha’adamah meaning “of the ground.”
This is also the term used by God to identify the ground which he cursed because of Adam’s sin
(Gen. 3:17). Further, many linguists have noted the relationship between the name Adam which
is also used throughout the Old Testament as a generic designation of the human race, and the
Hebrew word for ground ‘adamah. In this blessing of Abram, God intends to reunite all the
families of the cursed earth and overcome the effects of the curse on the human race. This is
further emphasized by the verb tense and grammatical construction which might better be
translated, “and by you all the families of the earth will bless themselves.” This aspect of the
promise focuses not on the descendants of Abram but rather on the Descendant of Abram “who
is Christ” (Gal. 3:16). All the nations of the earth bless themselves when they accept Abram’s
Seed as Messiah.
In response to this renewed call of God, Abram left Haran and began a spiritual
pilgrimage that would last 100 years. The fact that Abram was 75 years old when he began to
live by faith has over the years been an encouragement to older Christians that one is never too
old to begin following God. Abram’s faith was expressed in his obedience to God. The influence
of his faith is evidenced even as he began to live by faith in that Lot also determined to go with
him. Some commentators believe Abram and Sarai may have adopted Lot as their own son when
his father Haran died. If Haran had been the firstborn son of Terah, it may be that Lot was
actually folder than Abram. Some Jewish interpreters sought to identify Abram’s wife Sarai with
Iscah, the daughter of Haran. Old testament theologian, H. G. A. Ewald suggests Iscah was really
the wife of Lot, but neither view has any biblical support.
Abram and his company “departed to go to the land of Canaan. So they came to the land
of Canaan” (Gen. 12:5). In traveling from Haran to Shechem, their 430-mile journey would have
taken them through the city of Damascus. French archeologist Andre Parrot suggests the trip
through Damascus may have been when Abram secured one of his principal servants Eliezer of