Genesis 12:1Meaning & Commentary from the Church Fathers

Notice how from the very beginning, the righteous are taught to value the invisible over the visible, and to prefer what is yet to come over what is immediately at hand. This was no trivial request; Abram was commanded to leave the place of his long residence, his entire family, and to venture into an undisclosed land. God did not specify the destination, but sought to test the patriarch's devotion through the uncertainty of His command: “Go to the land that I will show you.” Consider, dear ones, the remarkable spirit that was needed to obey such a directive, unclouded by earthly desires or habits. Even now, amidst the spread of righteous faith, many cling fervently to their routines, preferring to endure all hardships rather than leave the familiar, not only among ordinary people but also among those who have retired from the hustle of life to embrace a monastic existence. It would have been completely understandable for this noble man to feel weighed down by such a demand and to hesitate in acting upon it. “Leave your family and father’s household, and travel to the land I will show you.” Who would not feel bewildered by such directives? The uncertainty of the destination served as a test of the righteous man’s heart. Had an ordinary individual received such a command, they might have protested, questioning why they were instructed to leave their homeland and family without knowing where they were to go, wondering how they could trust that this new land would be better than what they were leaving behind. Yet the righteous man exhibited no such doubt; recognizing the significance of the command, he embraced the unknown over his present reality.

Additionally, had he not possessed a noble spirit and wisdom, there was another significant barrier he might have faced—the death of his father. Many individuals, burdened by grief, choose to remain close to the places tied to their loved ones' memories. It would have been only natural for this noble man, demonstrating his deep love for God, to reflect on how his father had forsaken his homeland and customs for his sake, even to the extent of dying in foreign terrain. Yet in his devotion to God, he felt no obligation to remain at his father’s grave but instead embraced the call to depart, even leaving behind the maternal connections and tomb of his father. Nothing dissuaded his unwavering resolve; love for God rendered every challenge manageable. Indeed, he might have been inclined to consider human factors: At his age, approaching the end of his years, where would he go? Alone, without kin at his side, how could he venture forth to an unknown land, possibly dying during the journey? Who would care for him in his old age, a wandering stranger? Would his wife need to plead with neighbors for sympathy, hoping they would assist in burying him at the end of his travels? Would it not be wiser to spend his final days in familiar surroundings rather than face the mockery of a restless existence? But the righteous man dismissed such thoughts, hastening to answer God’s call. Some might argue that the promises of God spurred him to action: “Go to the land I will show you, and I will make you into a great nation and bless you.” However, these very promises, had he lacked deep faith, could have caused him to hesitate further, questioning why he was being sent to a foreign land and why God chose not to bless him in his father’s home. What assurance was there that he would reach his destination amidst the perils of travel? Rather than entertain such doubts, he chose to act as a devoted servant, moved solely by the obedience to the divine command, firmly believing that God's promises were never empty.

"Go from your country, your relatives, and your father's house to the land that I will show you." He believed immediately, and although God did not give him the land itself at that moment, He preserved it for his descendants.

This divine reality is boundless in depth, inspiring theologians to grasp its essence to the best of human ability. For our benefit, it is equally profound in breadth, reflecting His most exquisite Providence that encompasses all creation, particularly in His marvelous, incomprehensible preparation for us.

Through contemplation, the believer partakes in the path that fosters a practical reverence for the Lord, solidifying their love and devotion to God. In summary, the one who triumphs over the flesh, emotions, and the material world—thus freeing the mind from the tangible—approaches God through thoughtful, conscious love. This individual embodies the new Abraham, who, through shared grace, radiates the same virtues and wisdom as the patriarch.

These three renunciations were commanded by the Lord to Abraham when He instructed him, ‘Go from your land, from your kindred, and from your father's house’ (Gen. 12:1). The initial command, ‘from thy land,’ pertains to the relinquishment of earthly riches and possessions. The second command, ‘from thy kindred,’ signifies a departure from past lifestyles and vices that we have inherited since birth. Lastly, the instruction ‘from thy father's house’ refers to the need to forget all worldly memories and visible realities.

In relation to the two fathers—one to be left behind and the other to be embraced—David expresses this divine message, ‘Hear, daughter, and look, and incline thine ear, and forget thy people, and thy father's house’ (Ps. 44:11). The one proclaiming, ‘Hear, daughter,’ undoubtedly represents the father, while the one whose household and people are to be forgotten is acknowledged as the father of his daughter.

All of this is realized when we, having died with Christ to the elements of this world, no longer ‘look’ as the apostle states, ‘not at the visible, but at the invisible; for the visible is temporary, but the invisible is eternal’ (2 Cor. 4:18). By withdrawing our hearts from transient, visible concerns, we fix our eyes and minds on the eternal realities where we truly reside. While remaining in the flesh, we stand in the Lord, embodying the apostle's declaration that ‘But our abode is in heaven’ (Phlp. 3:20).

This transformation, dear brethren, is experienced through the sacrament of baptism. Our earthly existence corresponds to our physical body; we depart from our worldly ways when we forsake our sinful habits to follow Christ. Does it not seem evident to you that one who abandons their earthly ties—essentially, their old self—transforms from the proud to the humble, from the wrathful to the gentle, from the impure to the chaste, from greed to generosity, from envy to kindness, and from cruelty to meekness? Indeed, brethren, blessed is he who undergoes such a transformation for the love of the Lord, thus departing from his earthly existence. Even in casual conversation, when a wicked person suddenly begins to act righteously, we are likely to remark that he has exceeded his former self. It is certainly fair to declare that he has transcended his past if he renounces his vices and embraces virtue. The Lord commands, “Go out of your land.” Before baptism, our earthly nature represented a land of mortality, but following baptism, it becomes a land of life. As the Psalmist expresses, “But I believe that I shall see the goodness of the Lord in the land of the living” (Psalm 26:13). Through baptism, we are transformed into a land of life instead of a land of death, a realm of virtues rather than vices, unless we choose to revert to our former sinful ways after having been baptized. The Lord continues, “And go into the land which I shall show thee.” Indeed, we will joyfully enter the promised land that the Lord reveals to us once we have, with His assistance, expelled our sins and vices from our lives, that is, from our bodies.

The Lord further instructs us to leave “thy kindred.” Here, kinship symbolizes the vices and sins that, while partially inherent, are also nurtured by our wrongful actions as we grow. Consequently, we depart from this kinship by the grace of baptism, which frees us from all sins and vices. Yet this liberation holds true only if we continue to strive, with God's help, to forsake vice and embrace virtue. Should we, once freed from evil through baptism, become negligent and complacent, I fear we may fulfill the warning expressed in the Gospel: “When the unclean spirit comes out of a man, he goes about in waterless places, seeking rest, and finds none; then he says, ‘I will return to my house, from which I came out. And when he comes, he finds it unoccupied, swept and cleaned; then he goes and takes with him seven other spirits, more wicked than himself, and when he comes in, they dwell there; and the last is worse for that man than the first” (Matthew 12:43-45). Therefore, let us willingly leave behind our kinship, representing our sins and vices, ensuring that we never wish to return to them, akin to a dog returning to its vomit (Proverbs 26:11).

Finally, the Lord says, “Go out of thy father's house.” Beloved brethren, we must interpret this spiritually. Prior to receiving the grace of Christ, our true father was the devil, and concerning this, the Lord states in the Gospel when addressing the Jews: “Your father is the devil; and you want to fulfill the lusts of your father” (John 8:44). He designates him as the father of mankind not because they were born from him, but due to their imitation of his wickedness. In fact, they were not born from him, but chose to emulate him. The Psalmist echoes this in God’s address to the Church: “Hear, daughter, and see, and incline thine ear, and forget thy people and thy father's house” (Psalm 44:11).

Although the land of Canaan is referenced previously in connection to Abram (Genesis 11:31), this understanding belongs to the narrator; Abram did not know the endpoint until he arrived there (Genesis 12:7). Therefore, the essence of God's command was for Abram to leave behind what was known, familiar, cherished, and comfortable, in pursuit of the distant and uncertain, which was under God's authority. As noted by the Apostle, it must be concluded that Abram, in faith, responded to the call to venture toward the future inheritance, departing without knowledge of his destination (Hebrews 11:8). In the face of such a profound test of faith, the Patriarch found reassurance in the promise given to him.

In pondering the sanctity of Abraham, which radiates through every aspect of his existence, can we not, alongside the Apostle, appreciate the depth of the Christian spirit present in Abraham long before Christ’s advent, and recognize the levels of Gospel perfection embodied in his life prior to the announcement of the Gospel? It is proper for the Saints to admire this act of faith by Abraham, who, at God's command, relinquished all that humans hold dear—his homeland, cherished companions, and comforts of home—to venture into an unfamiliar land, even without clarity on where God was leading him. Any doubts rooted in human frailty were overshadowed by the resolve of this remarkable character, whose devotion persistently attracted renewed blessings from the Holy Spirit. While he could not entirely escape the ties that bind humanity to this earthly existence, he received enough divine strength to endure temptation and quell the misgivings of a rebellious nature, allowing God’s grace to prevail. What value do worldly possessions hold for someone whose thoughts are anchored in eternity and whose heart belongs solely to God? From the outset, God treated Abraham as an exemplar, setting a standard for those He calls to sanctity. His command to leave his kin and homeland to follow Him (Matthew 19:29) mirrors Jesus Christ’s words to those aspiring to spiritual completeness. Since all good gifts, both spiritual and material, originate from God, our response ought to be one of total love and loyalty, willingly sacrificing everything for Him and choosing Him over life’s greatest joys—this represents the highest fulfillment of our obligations to the Lord. God does not specify the land to which Abraham must journey, merely promising to reveal it; yet, Abraham does not wrestle with this ambiguity, as his faith is uncomplicated and free from doubt. Thus, when you hear God's call to forsake the world and all that you cherish within it, respond with the same obedience as Abraham, and earnestly pray for the Lord to unveil the sacred refuge He has prepared for you, which shall serve as your promised land.

The intention behind this statement is not to advocate hatred towards family members; rather, any barriers to righteousness that may emerge from familial relationships should be rejected for the sake of virtue—a sentiment echoed by the disciples when they declared, "Behold, we have left all things and followed Thee” (Matt. 10:28). This same instruction is given to the patriarch, who receives God's promise to reveal a land for him to inhabit, to establish a great nation from his lineage, to bless him, to elevate his name, and to bestow blessings upon those who bless him, while those who curse him will face a curse.

11) detail Terah's migration from Ur to Harran, a city situated south of Ur, later notorious for Crassus' defeat by the Parthians. It is recorded that Terah brought along Abram, his wife Sarai, and Lot on the journey to Canaan, but he settled in Harran instead. The reason for this change in plans remains unspecified by historians. However, Stephen, the first martyr, clarifies in his address to the Jews that it was God's directive to Abram that prompted him to abandon his homeland for a promised land (Acts 7:2-4).

Abram certainly conveyed God’s command to his father, who, not wanting to lag behind, accompanied him. Yet once they arrived in Harran, Terah hesitated to proceed, and Abram perhaps chose to stay with him out of filial duty until his father's death. After Terah passed, the Lord reiterated His command to Abram to journey to a land that would be shown to him. This instruction is articulated in the same terms as those given to Abram in Ur of the Chaldees, hence many interpreters view both commands as one event. Nevertheless, Stephen distinctly separates these commands; the initial one was given “before Abram's migration to Harran” (Acts 7:2), while the latter was given “from Harran... after the death of his father, God moved him into this land” (Acts 7:4). The Lord's command entailed significant sacrifice for Abram, as he needed to sever ties not just with his fellow countrymen in Harran but also with his kin, leaving the home he shared with his father.

Who then were these relatives? They were those who would not accompany him to a new land, such as his brother Nahor and his family, who also made the journey from Ur to Harran but chose to settle there instead (Gen. 24:10; Gen. 27:43). The rationale behind the Lord’s command for Abram to leave his newfound homeland, acquaintances, and family mirrors what he required in Ur of the Chaldees. God had chosen Abram to be the father of those who would genuinely believe in Him and appointed him as the ancestor of a tribe that would preserve true reverence for God until the arrival of Christ, the Savior of all. For this mission, Abram needed to be raised away from an environment steeped in paganism and idolatry, notably the worship of celestial bodies.

Paganism affected even Terah's family, as noted in Joshua's assertion that the forefathers of the Hebrews, including Terah, worshiped other deities while in Mesopotamia (Num. 24:2). Terah’s choice to follow Abram from Ur may indicate he had renounced the worship of other gods or was torn between pagan beliefs and true faith. Conversely, idolatry remained prevalent in Nahor's family; this is illustrated by Rachel, Nahor’s great-granddaughter, who stole her father Laban's idol when leaving for Canaan with Jacob (Gen. 31:19). It remains unclear whether Abram was influenced by the pagan culture during his time there, as Scripture does not provide insight on that matter. There is an Islamic tradition suggesting that Abram struggled internally but ultimately triumphed through his sound judgment, as stated in the Qur'an: “When night overshadowed Abram, he saw a star and said, ‘Behold my Lord.’ But when it set, he declared he did not favor transient lights…” Ultimately, it was crucial to guide him away from this dangerous influence and prepare him for his significant calling.

Abram and his relatives were particularly vulnerable due to their familial ties. Therefore, in alignment with Christ’s teaching that true disciples must forsake their closest relationships to remain loyal to His doctrine, Abram too had to part from not only his homeland but also from close kin for the sake of safeguarding his faith against the insidious encroachments of superstition and wickedness. Though Abram would face heathenism among the Canaanites, being distanced from them would provide a buffer against their idolatry compared to the familial bonds in Harran. The heavy cost of leaving Harran was vital for Abram’s faith preservation and served to fortify his obedience to God’s will. In summoning Abram from Harran, the Lord intentionally did not disclose the destination, saying, “Go into the land which I will show thee.” This required immense self-denial and commitment to God’s direction. Nevertheless, by not naming the land, God surely guided Abram toward his ultimate destination, ensuring he arrived at the land designated for him.