Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/186

 very first the germ of universalism. Abram was called, that through him all the families of the earth might be blessed (Gen 12:1-3). Hence the new form which the divine guidance of the human race assumed in the call of Abram was connected with the general development of the world, - in the one hand, by the fact that Abram belonged to the family of Shem, which Jehovah had blessed, and on the other, by his not being called alone, but as a married man with his wife. But whilst, regarded in this light, the continuity of the divine revelation was guaranteed, as well as the plan of human development established in the creation itself, the call of Abram introduced so far the commencement of a new period, that to carry out the designs of God their very foundations required to be renewed. Although, for example, the knowledge and worship of the true God had been preserved in the families of Shem in a purer form than among the remaining descendants of Noah, even in the house of Terah and worship of God was corrupted by idolatry (Jos 24:2-3); and although Abram was to become the father of the nation which God was about to form, yet his wife was barren, and therefore, in the way of nature, a new family could not be expected to spring from him. As a perfectly new beginning, therefore, the patriarchal history assumed the form of a family history, in which the grace of God prepared the ground for the coming Israel. For the nation was to grow out of the family, and in the lives of the patriarchs its character was to be determined and its development foreshadowed. The early history consists of three stages, which are indicated by the three patriarchs, peculiarly so called, Abraham, Isaac, and Jacob; and in the sons of Jacob the unity of the chosen family was expanded into the twelve immediate fathers of the nation. In the triple number of the patriarchs, the divine election of the nation on the one hand, and the entire formation of the character and guidance of the life of Israel on the other, were to attain to their fullest typical manifestation. These two were the pivots, upon which all the divine revelations made to the patriarchs, and all the guidance they received, were made to turn. The revelations consisted almost exclusively of promises; and so far as these promises were fulfilled in the lives of the patriarchs, the fulfilments themselves were predictions and