The verse before us is a remarkable example of the manner of scripture which men are apt to mistake. Terah, it is written, lived seventy years, and begot Abram, Nahor, and Haran. So it was said, Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth. The father's age was stated before naming any that were begotten. In neither case also was the elder named first but last, as the examination of other scriptures proves beyond just doubt. The first place in both cases was given to mark the special and spiritual honor God put on each respectively. We have already spoken of the relative seniority of Noah's sons. Here it remains to determine from scriptural facts that of Terah's family.
Now we are told in ver. 32 that Terah lived two hundred and five years. As the birth of his eldest occurred when he was seventy, it could not have been Abram; for he was but seventy five years of age as we are told in Gen. 12:44So Abram departed, as the Lord had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. (Genesis 12:4), when he left Charan, after Terah's death. He was not begotten therefore till sixty years after the firstborn. It would seem from the history that Haran was the eldest son, born when his father was seventy. Thereby we can understand how Nahor married Haran's daughter Milcah, his niece, and (if the Jewish tradition were reliable that Iscah and Sarah are the same) Abram did also. We also apprehend more clearly how the granddaughter of Nahor became the wife of Isaac, Abraham's son. Nor is it hard to explain why Sarah should be spoken of as his sister, seeing that Lot is spoken of as his brother, though strictly his brother's son.
Nevertheless I cannot but believe that the words of Abram to Abimelech (Gen. 20:1212And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife. (Genesis 20:12)) point more naturally to Terah as Sarah's father by a second and later wife, as she was ten years younger than her husband. Scripture does not hide the facts which were at issue with the law given at a later day; but it is easy to see that the Jews might endeavor to soften or get rid of what was discreditable by a so called tradition, and might seek to confirm their wish by any phrase of scripture which could lend it color.
Abram then, though the youngest son, took precedence in God's mind and word through the grace that was shown him. “The last was made first": a principle applied frequently in Scripture, and in the N. T. even more distinctly than in the Old, though there we see it every now and then from the earliest book to the latest. Nor need any wonder that Abram should be thus honored. We have seen ample grounds for it already, and may observe more. In him God began a new headship, not like fallen Adam of mankind universally as they are, but of the faithful. He is the one of whom it is written that “he believed God, and it was counted to him for righteousness” (Gen. 15). It is not insinuated that Abel, Enoch, Noah, or others did not believe God before; but in him the privilege of faith was first publicly established, being brought out in a striking manner, as exercised on a definite promise.
Abram had already been called out into separation by the appearing of the God of glory to him in Ur of the Chaldees; and it was to a very thorough separation from country and kindred and father's house. These associations might be and were the providential arrangements subsisting still, as the general rule for all mankind since the confusion of tongues, families, countries, and nations; yet Jehovah called Abram to come out of them all. And more was added, not only in Gen. 15 but in Gen. 17, which gave him, to say this only, a unique place, as the starting-point of that line of promise and testimony, which the apostle compares to the olive tree in Rom. 11, reasoning on it at great length not in this Epistle only but in that to the churches of Galatia. For it came to light first in his seed after the flesh, who, accepting law as their tenure, and consequently their own righteousness, lost everything in the face of the patient and persevering dealings of Jehovah and all possible healing measures till there was no remedy. Even the advent of the Messiah served but to aggravate and seal their ruin on the ground of their responsibility; for they utterly rejected Him, as they do still, till in the latter day they repent and say, Blessed He that cometh in the name of Jehovah. Self will be renounced and judged; divine mercy in Messiah, all their confidence, rest, and boast. Meanwhile during the gap made by their rejection there is secondly not only the remnant according to the election of grace, but the call of Gentiles who believe and (being Christ's) become the seed of Abraham and heirs according to promise. He who was raised up to bring out that which rises far above all such hopes, the mystery concerning Christ and concerning the church, the apostle of the Gentiles, is also the most careful to clear the promise assured to all the seed, not only to that which is of the law, but also to that which is of the faith of Abraham who is father of us all.
Who can be surprised then that God's word should place Terah's youngest son before his older brothers? The reader is left to search out the facts there revealed for his soul's profit, where those we find honored, who honor God, their haste confounded who doubt, and their faith confirmed who believe. How many and great are the errors of such as try to persuade themselves and others, that the Bible is to be treated like any other book! How could this if it be, as it claims to be, the word of God?