Abraham’s original name, Abram, meant “exalted father” or “my father is exalted.” God promised Abram that he would be the father of a great nation that would bless all peoples (Gen 12:1-3). This passage is a prologue to the set of passages that together form the Abrahamic Covenant (See 15:1-21). In 17:5 God changes Abram’s name to Abraham, which means “father of a multitude.” God’s promises are highlighted here, that from a man with no heir, He would from Abraham’s own loins be the progenitor of a great multitude of people devoted to God. God’s covenant with Abraham was sealed by circumcision, and eventually Isaac, a son of promise (Gal 4:28) was given to the one who ever after was to be known as “the father of all them that believe” (Rom 4:11).
Biography
| Hershel Wayne House
The man Abram appears suddenly on the scene in the book of Genesis. He was born in the area around the modern Persian Gulf at Ur of the Chaldeans. According to Genesis 11:26, 27, his father was Terah (Gen 11:26, 27), and married the daughter of his father by someone other than his own mother (Gen 11:29). After being visited by the true God, who called him to leave his home in Ur and go to a place that God would lead him (Gen 12:1-3; Josh 24:3; Neh 9:7; Isa 51:2; Acts 7:2, 3), he left his home in Ur, along with his father Terah, his wife, and other relatives, and moved to Haran (Gen 31; Neh 9:7; Acts 7:4). After residing in Haran for a period of time, Abram then moved to Canaan (Gen 12:4-6; Acts 7:4).
When Abram was initially called by God, God told him that the land to which he was being led would be given land from the river Euphrates, which includes the land Canaan (Gen 21:1, 7; 15:7-21; Ezek 33:24). Upon coming to Canaan, Abram moved to Bethel (house of God) (Gen 12:8), near the location of Ai, conquered later by Joshua. Between these cities, Abram and Lot looked toward the city of Sodom and the cities of the plain.
Due to a famine in Canaan, Abram went to Egypt, where he revealed some weakness in his character. First, God had given Abram a promise of the land from which he left to go to Egypt, but he failed to trust in God's care for him and his family. Second, upon arriving in Egypt he identified Sarai as his sister, rather than his wife, which in one way was accurate since she was the daughter of Terah, the father of Abram, but his subterfuge caused a serious problem, in that Abram's wife was apparently attractive so he was taken into the home of the Pharaoh, who provided much wealth to Abram (Gen 12:10-20; 26:1).
Despite all of this, Abraham was chosen by God to be the father of many nations (Gen 12:3). We discover in Genesis 15 that the covenant he made with Abraham was unilateral and unconditional. His success would be based on the work of God.
Short Outline of Abraham's Life
Biblical verses that deal with Abraham, the Father of Nations
We first encounter Abraham (father of many nations) as Abram (great father) in Genesis 11:26-31. He was the son of Terah, brother of Nahor and Haran, and uncle of Lot. Abram's brother Haran died while Abram was still in Ur of the Chaldees (Gen 11:28), where he also married Sarai, his half-sister. We discover toward the end of Genesis 11 that his father Terah left Ur, and went to the land of Canaan, via a city named Haran, where Terah died.
The story of Abraham becomes important in chapter 12, in which we are introduced to important biblical characters, locations, and events that set the stage for the remainder of the Bible. Yahweh came to Abram and commanded him to go to a land that He would show him. In this passage, Yahweh sets forth a unilateral and unconditional covenant, in which He promised to make from him a great nation, make his name great, and through him bless all of the families of the earth.1
"Abraham (Abram) was first of the patriarchs, father of Isaac and Ishmael, grandfather of Jacob and the traditional ancestor of the Jewish people. Abraham (originally Abram, which means "exalted father") came from Ur in Mesopotamia. His father, Terah, took him (with his wife, Sarah, and his nephew, Lot) to Haran. God called Abraham to leave this new home and to find another home elsewhere in Canaan. After a brief stay in Egypt, Abraham settled near Hebron where he became involved in a local political quarrel when Lot was taken prisoner by an alliance of four eastern chieftains. Abraham launched a successful attack against this confederacy and on his victorious return encountered the mysterious Melchizedek, king of Salem, to whom he gave a tenth of all the spoil he had taken in the battle.
For many years of their marriage, he and Sarah were childless, but God assured Abraham that he would eventually become the father of a great nation. Sarah disbelieved and persuaded Abraham to beget a child by her maid, Hagar, who bore him his first son, Ishmael. When Abraham was ninety-nine years old, God appeared to him, and instituted with him a covenant of circumcision, giving him the new name of Abraham (meaning "father of a multitude") and told him that a son, to be named Isaac was shortly to be born to Sarah. When the boy was in his childhood, God ordered Abraham to take him up to a mountain in the land of Moriah and offer him up as a sacrificial victim. Abraham prepared to do so, but was prevented at the last moment from carrying out the sacrifice, and told that he would be blessed for his faithfulness in being ready to offer up his son.
When Sarah died Abraham bought the plot of ground (the field of Ephron in Machpelah) that became the burial place for many generations of his descendants. He subsequently made arrangements for the marriage of Isaac, and took another wife, Keturah, who bore him Zimran, Medan, Midian, Ishbak and Shuah. At the age of one hundred and seventy five, Abraham died and was buried in Machpelah.
The principal narrative of the part of Genesis dealing with Abraham's history is interrupted in various places by other stories involving the patriarch. These include the parallel stories of his sojourns in Egypt and in Gerar. On both occasions Abraham lied about his relations with Sarah, jeopardising the fulfilment of God's promise (as both Pharaoh and Abimelech intended to take Sarah for themselves), while protecting himself. Both times God intervened to save him from the consequences of his deception. In another story we read of Abraham's intercession on behalf of the cities of Sodom and Gomorrah, which were destroyed for their wickedness."2
See Genesis 12:1 for an explanation of God's covenant with Abraham. ↩︎
1Therefore leaving the teaching of the first principles of Christ, let’s press on to perfection—not laying again a foundation of repentance from dead works, of faith toward God, 2of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 3This will we do, if God permits. 4For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 5and tasted the good word of God and the powers of the age to come, 6and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 7For the land which has drunk the rain that comes often on it and produces a crop suitable for them for whose sake it is also tilled, receives blessing from God; 8but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.
9But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 10For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 11We desire that each one of you may show the same diligence to the fullness of hope even to the end, 12that you won’t be sluggish, but imitators of those who through faith and perseverance inherited the promises.
13For when God made a promise to Abraham, since he could swear by no one greater, he swore by himself, 14saying, “Surely blessing I will bless you, and multiplying I will multiply you.” 15Thus, having patiently endured, he obtained the promise. 16For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. 17In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath, 18that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. 19This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil, 20where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.