The Church Fathers on this verse

Genesis 12:6Meaning & Commentary from the Church Fathers

Abram passed through the country unto the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land.

Douay-Rheims

וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהֽ͏ַכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ׃

Hebrew (Masoretic text)

The Church Fathers on this verse

5 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

They are said to have arrived in the land of Canaan, where "Abraham passed through this land unto the place of Shechem, unto the oak of Moreh." The Scripture reveals the specific area in Canaan where the righteous one now resides. It further notes that "in this land then dwelt the Canaanites," a statement made by the blessed Moses not without intent, urging us to understand the wisdom of the patriarch's spirit. The fact that these lands were still in the hands of the Canaanites meant that he lived much like a wanderer, akin to a destitute outsider, possibly without a proper home.

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Despite these circumstances, he did not voice complaints or question, "Why must I, who once lived in honor in Harran, now exist as a nomad seeking meager shelter, never able to obtain even that, forced to dwell in tents and face numerous hardships?" He might have pondered, "Is this what it means when it is said, 'Go, and I will make of you a great nation'? What kind of beginning is this?" However, the righteous man refrained from such doubts. Instead, with complete faith in God's promises, he stood firm in spirit, soon receiving divine comfort.

For brevity's sake, let us pause here and encourage you to emulate the heart of this righteous man. It is indeed remarkable that the patriarch, called from his homeland to a distant land, displayed such obedience that neither his age, nor the various challenges of his time, hindered him from following God’s call. He broke free from all constraints and, like a spirited youth, left with his wife, nephew, and servants to carry out God's command. In contrast, we who are called from the earth to the heavens often fail to exhibit the same fervor for obedience. Instead, we offer trivial justifications, remaining unmoved by the magnitude of God's promises or by the worthlessness of material things. We tend to be so inattentive that we choose the temporary over the eternal, preferring earth over heaven, and we elevate the fleeting above the everlasting.

Consider how long we will continue to pursue wealth. What kind of mindset leads us to be consumed by such an insatiable desire, much like drunkenness where the more one drinks, the thirstier they become? Those who are gripped by a strong urge for money find no relief; rather, the more they acquire, the intense their longing grows. History shows us the fate of those who preceded us, who, despite possessing vast riches, departed this world stripped of everything, held accountable for their actions. The wealth amassed by wrongdoers may be divided amongst many, but the guilt they carry is theirs alone, leading to anguish without solace.

Why then do we neglect our salvation, treating our souls as if they belong to someone else? Do you not hear Christ state, "What ransom shall a man give for his soul"? Furthermore, He asks, "What good is it to a man if he gains the whole world, but harms his own soul?" (Matthew 16:26). What could possibly compare to the value of your soul? Present the vastness of the entire universe, and yet nothing holds that kind of worth. Indeed, what benefit is it, as Christ said, to acquire "the whole world" while jeopardizing one’s soul, which is closest to us? We neglect this precious soul, which deserves our utmost care, allowing it to suffer daily from greed, unrepentance, wrath, and various disturbances, often ignoring its cries until it’s too late. Who will ultimately grant us forgiveness or rescue us from the approaching judgment?

Therefore, while we still have the opportunity, let us cleanse its impurities through generous almsgiving and extinguish the fires of our sins. Scripture proclaims, "water quenches the flame of fire, and almsgiving cleanses sins" (Sir. 3:30). Truly, there is no means more effective to save us from the flames of Gehenna than through acts of mercy. If we give according to the command, not for show, but out of love for God, we can both cleanse our sinfulness and partake in God’s kindness through the grace of His only begotten Son, with whom to the Father, and the Holy Spirit, be glory, power, and honor, now and forever, and unto ages of ages. Amen.

Ambrose of Milan

4th centuryChurch Father

In Genesis 12:6, which translates to “shoulder” or “neck,” we find a suggestion of the fulfillment of a divinely appointed mission. As Scripture reveals, "He bowed his shoulder to labor" (Gen. 49:15), illustrating the metaphor that the righteous Abraham demonstrated his fidelity not only through hard work but also through the results of his efforts, thus achieving triumph. The Lord manifested His presence to Abraham, declaring, "To thy seed will I give this land" (Gen. 12:7). Notice how, through this promise that He repeated often, God sustains and guides Abraham, who, aware of this divine care, entrusts everything to God without seeking personal gain. Consequently, he erected an altar to the Lord, who had appeared to him, and then he journeyed to the mountain east of Bethel (Gen.

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12:7-8), eager to witness the rising of the Sun of Righteousness. Abraham did not pitch his tent in the lowlands but rather on the mountain, for God is known as the God of the heights, not of the valleys. He invoked the name of the Lord (Gen. 12:8). At the location of Bethel, meaning "house of God," an altar stands, and where the altar exists, there is the act of calling upon God. Abraham's extensive journey was not made without purpose; he was filled with hope for divine assistance.

Dimitri of Rostov

17th centuryChurch Father

Abraham entered the territory of Canaan with his entire household and belongings, bringing with him Lot, his nephew, who was the son of Haran, along with all his possessions. As he journeyed through the land inhabited by the Canaanites, a lineage of Ham descended from his son Canaan—after whom the region was named—Abraham traversed the area. This land had previously belonged to Arphaxad, the son of Shem, one of Abraham's ancient ancestors. However, the Canaanites, much like their forebears Canaan and Ham, disregarded the covenant established by the righteous Noah, showing discontent with the territories designated by him in Africa.

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They aggressively encroached upon the eastern regions of Asia, which were the inheritance of Shem and Arphaxad, ultimately displacing Arphaxad’s descendants and taking residence there. While Abraham was exploring this land, the Lord appeared to him, declaring, 'To your seed I will give this land' (Genesis 12:7). Following this divine encounter, Abraham constructed an altar to the Lord God at that location and offered sacrifices in gratitude.

Philaret of Moscow (Drosdow)

19th centuryChurch Father

To the site of Shechem, which later became known as the city of Shechem, likely named after Shechem, the son of Hamor (Genesis 33:18, 19). It was near the oak of Moreh, a location thought to be the same where Jacob later buried the idols (Genesis 35:4). At that time, the land was inhabited by the Canaanites (Gen. 10:18, 19). This mention of the Canaanites might appear unusual or misplaced. Some suggest that the phrase “In this land then dwelt the Canaanites” was added to the text of Moses at a later date after the Israelites drove out the Canaanites. Others believe these words are indeed from Moses and reflect the straightforward and abundant nature of ancient narratives, which is evident throughout the Scriptures (Deut. 11:30, Josh. 21:2).

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There are also interpretations indicating that the Canaanites mentioned here were not the collective descendants of Canaan, but rather a specific tribe (Gen. 13:7, Gen. 15:21, Ex. 3:8, 17, Ex. 33:2, etc.), with Moses having particular reasons for acknowledging their presence. Furthermore, Moses may have aimed to highlight where they settled in Abram’s time, as by Moses’ era, they had moved away from Shechem to areas near the sea and the Jordan River (Num. 13:30). Some understand Moses' words to imply that Abram did not enter the promised land as a peaceful and welcoming place, but rather encountered it already dominated by a formidable people, both in strength and moral failings. This interpretation aligns with the overarching theme of the Mosaic narrative concerning Abram, which emphasizes his steadfast faith and obedience to God.

Vissarion (Nechaev)

19th centuryCommentator

As Abram entered the territory of Canaan from the northern region, he journeyed further until he arrived at Shechem, which became the site of the city known as Shechem, situated between Mount Gerizim and Mount Ebal in the heart of the land. The reference to "the tall oak" likely indicates a solitary tree that provided shade for travelers. It is possible that sacrifices were offered in its protective shadow. The statement that "the Canaanites then dwelt in that land" emphasizes the significant faith required of Abram when confronting the reality that a territory inhabited by powerful and numerous nations would be promised to the descendants of a man who had neither children nor any expectation of having them due to a wife who was unable to bear (Gen. 11:30).

Cross references

Passages read together with this verse.