Genesis 11:31Meaning & Commentary from the Church Fathers

Much like pirates who, seeing a ship laden with precious cargo, employ every cunning strategy to seize it, the devil, realizing that a soul accumulates spiritual riches and fervent zeal, is filled with anguish. The adversary schemes relentlessly, devising countless strategies to ensnare us, expose our vulnerabilities, and deplete our spiritual treasures.

Thus, we must remain vigilant. As our spiritual wealth increases, so too must we fortify our defenses against the devil’s attempts to infiltrate us. We should strive to live in a manner that draws God’s favor, rising above the fiery darts of the enemy. This wicked being employs a variety of deceptions; when he cannot lure us into overt sin, he resorts to seduction. If he notices our carelessness, he places obstacles before us. If it becomes challenging to undermine our salvation through obvious transgressions, he often entices us to succumb to hubris regarding our virtues, which can ultimately diminish the value of our good deeds.

What do I mean by this? It needs to be articulated more clearly so that we may recognize his schemes and steer clear of their harm. When the adversary realizes that it is difficult to lead us into blatant sin—because we, for instance, turn away from lust, choose purity, detest greed, shun injustice, reject indulgence, and commit ourselves to prayer and acts of charity—he devises yet another tactic aimed at rendering all of our virtues ineffective. To those who have painstakingly overcome his misleading traps, he incites thoughts of self-importance and the pursuit of human accolades, stripping them of genuine glory. Truly, those who engage in spiritual practices while seeking recognition from others forfeit the true commendation that comes from the Lord. Having received admiration from people, they lose the heavenly accolades promised by God, preferring fleeting praise from fellow mortals over eternal acclaim from our Creator.

Christ Himself instructed us on how to approach prayer, fasting, and almsgiving: “When you fast, anoint your head and wash your face, that you may not appear to be fasting before men, but before your Father who is in secret; and your Father who sees in secret will reward you openly” (Matthew 6:17-18). Furthermore, He cautioned, “When you do alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be honored by men. Truly I tell you, they have their reward already” (Matthew 6:2). Take heed of how one who seeks recognition in this life is deprived of accolades in the next. In contrast, those who strive to embody virtue solely for the sake of pleasing God shall surely receive their rewards from Him on that momentous day. “Thy Father,” it is stated, “who sees in secret, will reward thee openly.” Therefore, do not despair if you find no earthly commendation for your virtuous acts; instead, take solace in the vast generosity of the Lord, who will one day glorify you and bestow blessings upon you before all humanity, from Adam until the end of time. What justification can those offer who, despite their efforts toward virtue, deprive themselves of celestial glory in exchange for trivial, transient admiration from fellow mortals?

Consequently, let us be vigilant. If we are granted the opportunity to engage in any spiritual practice, let us strive to conceal it within the depths of our souls. This way, we may earn the commendation of the watchful eye of God, avoiding becoming unworthy of His glory due to the fleeting praise of others. Pursuing accolades from men or nurturing high opinions of our own virtues can be just as detrimental to our salvation. Therefore, it is imperative to remain alert, consistently turning to the guidance of sacred Scripture to prevent ourselves from falling prey to these harmful passions, such as servitude to self-interest and pride. One may perform countless good deeds, yet if they harbor arrogance, they become the most wretched among men. We see this truth exemplified by the Pharisee, who, in his self-righteousness, fell lower than even the publican; having broadcast his virtues, he ultimately exposed himself to loss, experiencing a strange and tragic downfall: having reached the docks, he sank his own ship. Indeed, to pray with improper intent is akin to being shipwrecked right at the shore.

This is why Christ instructed His disciples: “When you have done all that you were instructed, say, ‘We are unworthy servants’” (Luke 17:10), to shield them from this destructive passion. Do you see, beloved, how one who pursues human glory and performs good deeds solely for it gains no profit? Likewise, the one who completes virtuous acts but dreams of accolades forfeits everything, ending up with nothing. Let us, I urge you, steer clear of these harmful passions and keep our gaze fixed upon that unceasing Eye. We should not seek recognition from men; rather, let us find satisfaction in being praised by the Lord. “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not from men but from God” (Romans 2:28-29). The more we excel in virtue, the more we should strive to cultivate humility and modesty. Even if we ascend the heights of virtue, through honest consideration of our deeds alongside God’s graciousness, it becomes evident that our good works are minuscule in comparison to what God has graciously provided us.

This realization is the essence of the humility and modesty for which the saints were exalted. To reinforce this point, listen to the Apostle, who, despite having accomplished admirable deeds and received divine testimony—“for he is a chosen vessel” (Acts 9:15)—remembers his transgressions. Despite being assured of forgiveness, he continually reflects on his past, proclaiming, “I am the least of the Apostles, and am not worthy to be called an Apostle” (1 Corinthians 15:9). He emphasizes this humility by recalling, “because I persecuted the church of God.” What is this, Paul? The Lord, in His mercy, has forgiven your sins, yet you still dwell on them? He responds, “I know that by the grace of God I am what I am” (1 Corinthians 15:10). Despite my sinful past, His boundless goodness and mercy have granted me forgiveness. Do you see a soul that is humble and ceaselessly recollecting sins committed before baptism? Let us follow this example and remember daily our shortcomings after baptism; we should keep them ever at the forefront of our minds to maintain our humility.

And why do I speak of Paul, such a revered figure? Consider how even the righteous from the Old Testament were glorified for this same trait of humility, recognizing their shortcomings after achieving numerous accomplishments. Hear how the patriarch, following his encounter with God and the promises bestowed upon him, humbles himself, saying, “I am but dust and ashes” (Genesis 18:27). In mentioning the patriarch, I invite you to reflect upon today’s reading, which reveals the remarkable virtue of this righteous man. “And Terah took Abram his son, and Lot the son of Haran his grandson, and Sarai his daughter-in-law, the wife of Abram his son, and they went out together from Ur of the Chaldees to go into the land of Canaan; but when they reached Harran, they stayed there. And the days of Terah's life in the land of Harran were two hundred and five years, and Terah died in Harran” (Genesis 11:31-32).

Let us carefully consider these words to grasp the significance of what is expressed. Initially, there is a point of confusion in this account. The blessed prophet Moses notes that Terah “took Abram his son,” yet the blessed Stephen, in his address to the Jews, states that “The God of glory appeared to our father Abraham in Mesopotamia before he dwelt in Harran, and then, after the death of his father, he brought him to this land” (Acts 7:2, 4). Is there a contradiction in the Scripture? Not at all; rather, it draws attention to the profound goodness of a God-fearing son, Abraham, who, receiving the command from God, was moved to leave Mesopotamia. His father, Terah, despite his unbelief, chose to accompany his son out of love, arriving in Harran, where he lived until he passed away.

And he arose and went into Mesopotamia, to the city of Nahor" (Gen. 24:10). This, along with other evidence from sacred history, indicates that Nahor, Abram’s brother, left the Chaldean land and settled in Mesopotamia, where Abraham resided with his father. The absence of Nahor’s mention during Terah's departure from the Chaldean territory, especially when the Scripture names Abram, Sarah, and Lot as part of the entourage, raises questions. One possible explanation for his omission could be that Nahor strayed from the faithfulness of his father and brother, perhaps succumbing to the superstitions of the Chaldeans. It’s conceivable that he later repented or faced persecution, which led him to leave that place.

When Abraham reached adulthood, his father arranged a marriage for him with a beautiful woman of his kin. Her name was Sarah, later changed by God to Sarah, in recognition of her faith and virtues discovered through her husband. The holy Apostle Paul commends her faith (Hebrews 11:11), while St. Peter holds her up as a model for wives due to her pure, gentle, and submissive nature towards her husband (1 Pet. 3:6). This righteous couple, Abraham and Sarah, united in body and spirit, were akin to thorns among thorns, sparks amidst ashes, and gold within dirt. Despite the idolatrous nations living lives devoid of reverence, engaging in unspeakable sins and wickedness, they alone recognized the true God and served Him earnestly, striving to please Him through their righteous deeds. They exalted and proclaimed His holy name to those they encountered, guiding others in the knowledge of God.

For this reason, God guided them through various lands—from Chaldea to Harran, from Harran to Canaan, then into Egypt, and back to Canaan—so that His divine name would reverberate among the unfaithful Gentiles and His majesty revealed. Thus, during those times, Abraham and Sarah were chosen instruments of God, bearing witness to His name before both Gentiles and kings. Their exemplary lives serve as a foundation of faith, a reflection of righteousness, and a guideline for godly living. This is why the Lord, through the prophecy of Isaiah, admonishes the wayward Jewish people towards repentance and righteousness by presenting them as an example: “Look unto Abraham your father, and unto Sarah that bare you” (Isaiah 51:2). The Lord essentially urges, emulate the faith and life of Abraham and Sarah.

Scholars of the Scriptures and certain historians interpret Abraham as the youngest among Terah's sons, despite his mention at the forefront of the biblical account. They posit that Arran was the firstborn by one wife, followed by Nahor, and then Abraham from another wife, considering Sarah to be Arran's daughter. Arran had three children: Lot, and two daughters named Melchah and Eschah. The Sacred Scripture states about Arran: “This is the father of Melchah and the father of Eschah” (Genesis 11:29). Some interpreters identify Eschah with Sarah, named so by Abraham. Melchah was wed to Nahor, and Eschah to Abraham, both being brothers of Arran.

Let us understand why Abraham renamed his wife Eschah to Sarah. Acknowledging her husband as lord, as the Apostle Peter notes (1 Pet. 3:6), she honored him, and in return, Abraham called her mistress. Hence, he named her Sarah, meaning “mistress” in Hebrew. If Abraham had wed Eschah, his brother Arran’s daughter, and later referred to her as Sarah, it confirms that he was indeed younger than Arran; Abraham was only ten years older than Sarah, as evidenced in Genesis 17, where Abraham questions God, “Shall a son be born unto him that is a hundred years old? And shall Sarah, that is ninety years old, bear?” (Genesis 17:17). Were Abraham older than his brothers, he would need to be much more than ten years older than Sarah.

It raises the question of how a younger brother could take precedence in marriage and leadership over an elder sibling, especially when natural laws typically prevent younger siblings from marrying before their elders. Arran had a daughter, Sarah, of marriageable age when Abraham married her, indicating that Arran was indeed older, followed by Nahor, and then Abraham as the youngest. However, Moses prioritizes Abraham's name in his account of Terah's sons because he desired to spotlight Abraham’s faith and godly conduct, recognizing him as the lineage from which the Messiah promised by God would arise. Thus, we should seek favor not in the age of one's years, but in the righteous lives of those who have found favor with God.

George Kedrin recounts the origins of Abraham's faith. By the age of twenty-four, he recognized the one true God residing in the heavens, who governs all creation, and began to worship Him. He discerned the Creator through His visible creation, for his father taught him to observe the celestial movements and understand nature, encompassing Chaldean wisdom. Despite their intellect, his forebears, Farrah, Nahor, and Seruch, failed to acknowledge the God who created all, instead serving crafted idols. Blessed Abraham, even in his youth, sought understanding of the origins of all things, pondering who established, sustains, and governs the universe. One night, gazing at the starry heavens, divine insight was bestowed upon him. According to Kedrin, an angel served as his teacher, befitting a disciple of such stature!

While learning of the one true God's wisdom and faith, Abraham attempted to guide his father and brothers toward the same truth but faced failure. None mirrored his faith except for his beloved wife Sarah, who shared in his devotion, and they prayed earnestly to the true God together. At sixty, realizing his inability to convert his family from idolatry, Abraham felt a fervor for God arise within him. Under cover of night, he set the idol temple ablaze. Alarmed, his brothers rushed to rescue the idols, but Arran, more devoted than the rest, entered the burning temple and succumbed to the flames. It is said that Arran was the first to die before his parents, breaking the precedent that a son would not die before his father.

The narrative in the great Moscow Sobornik recounts how the Chaldeans grew furious with Abraham for destroying their idols, casting him into the fire. Yet, miraculously, he emerged unscathed, preserved by God’s power. Witnessing this miraculous event, Farrah realized the true God, rejected idols, and began serving the one true God alongside Abraham. Subsequently, God revealed Himself to Abraham, instructing him to depart from Haran. As Stephen the martyr recounted, “The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Harran, and said unto him, Depart from thy country, and from thy kin, and from thy father’s house, and go into the land which I shall show thee” (Acts. 7:2-3).

Upon receiving God’s command, Abraham encouraged his father Farrah to leave the idolatrous city, as they faced much hostility from its citizens for their pious worship. Thus, Farrah departed from Ur of Chaldea with Abraham, Lot – the son of Harran, and Sarah, his daughter-in-law, intending to reach Canaan (Nahor remained in Chaldea among the idolaters). When they arrived in Harran, Farrah took residence there. The Ammonite governor Ahior communicated to the Assyrian commander: “These men are descendants of the Chaldeans, who once lived in Mesopotamia; they forsook their fathers' gods residing in Chaldea to dwell solely in Canaan, as God commanded” (Judith 5:6-9).

Though Farrah did not complete the journey to Canaan and chose to settle in Harran due to his old age and weariness, he lived to the age of two hundred and five before he passed away. Nahor returned to Harran as his father neared death, and together with Abraham, laid Farrah to rest. Following this, Nahor chose to dwell in Harran with his family, yet neither he nor his tribe renounced idolatry, as evidenced later through his grandson Laban’s actions.

The reasons for stopping there are not elaborated upon by Moses and could stem from either Pharrah’s illness or the need to manage the estate disrupted by the journey (Gen. 12:5).

The narrative of the Patriarchs, beginning with Terah, highlights their calling by God amid a diverse world. This migration served a significant moral purpose, safeguarding the chosen lineage from the erroneous beliefs and superstitions prevalent at the time. Close relationships with other nations could have led to spiritual disintegration. The house of Terah was on the brink of spiritual ruin when God extended grace and salvation to Abram (Hab. 24:2). The Apostle Paul provides a deeper perspective on this journey, depicting it as a faithful walking in anticipation of a city with solid foundations, whose architect is God, as they sought their heavenly homeland (Hebrews 11:8-16). Thus, the outward experiences of the Patriarchs symbolize an inward spiritual odyssey.

In His mediatorial role between God and humanity, Jesus Christ is the way, the truth, and the life (John 14:6). During the time of the Patriarchs and throughout the Old Testament, He was perceived as one of many paths leading to divine truth, conveyed through promises, transformations, and purifications. In the New Testament, He is primarily revealed as the universal truth for all nations and eras, illuminating those enshrouded in the darkness of idolatry. Upon His second and ultimate return, He will be exalted as the singular and eternal life, triumphing over death itself. The later phases of His ministry are inherent to the earlier ones, akin to blossoms and fruit arising from the seed or new planting. If the nature of this new planting foreshadows future blooms, it is fitting that earlier times in the Church foreshadow its renewal and splendor.

As each individual who turns to God forms a unique reflection of His Church, it is not inconsistent to see the visible Church as a manifestation of the inner journey towards unity with God. Thus, we can envision Abram as embodying a spirit of faith, guided by the divine, leading humanity forward.