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Reasons for God's Favor Toward Abraham in Genesis

God's favor toward Abraham, which led to the establishment of a covenant and the promise of numerous blessings, is presented in Genesis as stemming from a combination of divine election and Abraham's responsive obedience and righteousness. The narrative highlights God's sovereign choice alongside Abraham's character and actions as reasons for this unique relationship.

One primary reason for God's favor is divine election, where God initiates the relationship with Abraham. The Lord "had said unto Abram" to leave his country, indicating a prior divine call that set the stage for the covenant [12]. This election is understood as God's good pleasure, choosing individuals and nations for special privileges, as seen with Abraham, Jacob, and the Hebrew nation [6]. The conversion of Abraham is considered a remarkable event in biblical history, suggesting a divine intervention that brought him to the knowledge and worship of the true God [12].

Beyond this initial call, Abraham's obedience is repeatedly emphasized as a key factor in God's continued favor and the fulfillment of the covenant promises. Genesis 26:5 explicitly states, "because Abraham obeyed my voice, and kept my requirements, my commandments, my statutes, and my laws" [2]. This verse, spoken to Isaac, links the blessings bestowed upon Abraham's descendants directly to Abraham's faithfulness. This obedience was not merely passive acceptance but active adherence to God's directives.

Abraham's righteousness and integrity are also highlighted. God states, "For I know him, that he will command his children, and his household after him; to serve and worship the Lord" [8]. This "knowing" is not just intellectual awareness but a special knowledge accompanied by love and affection, indicating God's intimate relationship with Abraham [8]. God recognized Abraham's commitment to ensuring that his household would follow divine commands, which was a significant aspect of his character [8].

Specific instances of Abraham's righteous conduct are noted by commentators. Matthew Henry suggests that God's gracious visit and covenant with Abram in Genesis 15 occurred "after that famous act of generous charity which Abram had done, in rescuing his friends and neighbours out of distress" [7]. This act of selflessness, performed without seeking reward, is seen as preceding God's special favor [7]. While not a direct cause in a meritorious sense, it illustrates the kind of character God favored.

Abraham's faith is another crucial element. When God promised Abraham a son despite his old age, Abraham believed the Lord, and "he counted it to him for righteousness" (Genesis 15:6) [9]. This act of faith, trusting in God's seemingly impossible promise, was foundational to his relationship with God. Even when Abraham expressed some wonder or doubt, as when he laughed at the idea of having a child at his age, this was not considered contrary to faith but rather an obstacle that faith surmounted, distinguishing it from Sarah's laughter, which was met with reprimand [10].

The covenant itself, renewed multiple times, underscores God's commitment to Abraham. In Genesis 17, God appears to Abraham when he is ninety-nine years old, announcing His name as God Almighty and commanding Abraham to "walk perfectly before him" [13, 14]. This appearance renews the covenant, changes Abram's name to Abraham, and institutes circumcision as a sign of the covenant [13]. The privileges of the covenant, including becoming the father of many nations and inheriting the land, are enumerated, with the condition of obedience for Abraham and his posterity [13].

Josephus, in Antiquities of the Jews, describes Abraham's character as one of virtue and zeal in the worship of God. one tradition notes Abraham's great love for Isaac, his "only begotten" son, and Isaac's own virtuous conduct and adherence to duty, which further endeared him to his parents [4]. This portrayal suggests a family committed to piety, reflecting Abraham's influence. Josephus also contrasts Abraham's righteousness with the impiety of the Sodomites, who were overthrown due to their pride, injustice, and impious behavior towards God and strangers [5]. This contrast implicitly highlights Abraham's moral standing in God's eyes.

The promise of blessing through Abraham extends to "all the nations of the earth" (Genesis 18:18) [1]. This universal scope of blessing is a direct consequence of God's favor toward Abraham and his descendants. The blessing of Abraham is explicitly invoked for future generations, as seen when Isaac blesses Jacob, wishing him "the blessing of Abraham, to you, and to your seed with you, that you may inherit the land where you travel, which God gave to Abraham" (Genesis 28:4) [3]. This demonstrates that God's favor was not merely for Abraham personally but for the lineage chosen through him.

Rabbinic tradition also interprets God's instructions to Abraham to "walk through the land, its length and its breadth; for I will give it to you" (Genesis 13:17) as an act of love. Rabbi Elazar suggests this was so Abraham could acquire the land, while other Rabbis hold that it was to make it easier for his descendants to conquer the land, demonstrating God's love and care for Abraham and his future generations [11]. This perspective further emphasizes the divine initiative and affection underlying God's relationship with Abraham.

Sources

  1. Genesis “since Abraham has surely become a great and mighty nation, and all the nations of the earth will be blessed in him? -- Genesis 18:18”
  2. Genesis “because Abraham obeyed my voice, and kept my requirements, my commandments, my statutes, and my laws.” -- Genesis 26:5”
  3. Genesis “and give you the blessing of Abraham, to you, and to your seed with you, that you may inherit the land where you travel, which God gave to Abraham.” -- Genesis 28:4”
  4. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 13, section 1: . Concerning Isaac The Legitimate Son Of Abraham. 1. Now Abraham greatly loved Isaac, as being his only begotten 27 and given to him at the borders of old age, by the favor of God. The child also endeared himself to his parents still more, by the exercise of every virtue, and adhering to his duty to his parents, and being zealous in the worship of God. Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the”
  5. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 1: . How God Overthrew The Nation Of The Sodomites, Out Of His Wrath Against Them For Their Sins. 1. About this time the Sodomites grew proud, on account of their riches and great wealth; they became unjust towards men, and impious towards God, insomuch that they did not call to mind the advantages they received from him: they hated strangers, and abused themselves with Sodomitical practices. God was therefore much displeased at them, and determined to punish them for their pride, and to overthrow their city, and to lay waste their”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
  7. Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 15:1: Observe here, I. The time when God made this treaty with Abram: After these things. 1. After that famous act of generous charity which Abram had done, in rescuing his friends and neighbours out of distress, and that, not for price nor reward. After this, God made him this gracious visit. Note, Those that show favour to men shall find favour with God. 2. After that victory which he had obtained over four kings. Lest Abram should be too much elevated and pleased with that, God comes to him, to tell him he had better things in store for him. Note, A believing conver”
  8. Genesis (Baptist/Reformed) “John Gill on Genesis 18:19: For I know him,.... Not only by his omniscience, but with a special knowledge, such as is accompanied with peculiar love and affection; and so Jarchi says, it is expressive of love. God loved Abraham, he was a peculiar favourite of his, and therefore he would reveal his secrets to him, see Amo 3:2; and he knew not only who he was, but what he was, a holy good man, made so by his own grace, and what he would do by the assistance of that grace, and particularly what follows: that he will command his children, and his household after him; to serve and worship the Lor”
  9. Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 15 (introduction): In this chapter we have a solemn treaty between God and Abram concerning a covenant that was to be established between them. In the former chapter we had Abram in the field with Kings; here we find him in the mount with God; and, though there he looked great, yet, methinks, here he looks much greater: that honour have the great men of the world, but "this honour have all the saints." The covenant to be settled between God and Abram was a covenant of promises; accordingly, here is, I. A general assurance of God's kindness and good-will to Abram (Gen 1”
  10. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 21.23: between carnal reason and faith; for although Abraham, reverently prostrating himself before God, submits his own mind to the divine word, he is still disturbed by the novelty of the affair. I answer, that this admiration, which did not obstruct the course of God’s power, was not contrary to faith; nay, the strength of faith shone the more brightly, in having surmounted an obstacle so arduous. And therefore he is not reprehended for laughing, as Sarah is in the next chapter Genesis 18:1 18. And Abraham said unto God Abraham does ”
  11. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bava Batra 100a.7: Rabbi Elazar said: What is the reasoning of Rabbi Eliezer? As it is written that after God promised Abraham Eretz Yisrael, He instructed him: “Arise, walk through the land, its length and its breadth; for I will give it to you” (Genesis 13:17), in order that Abraham should thereby acquire the land. And the Rabbis, how do they interpret this verse? They hold that there, in Genesis, it was due to God’s love of Abraham that he said to him to do this, in order that it would be easy for his descendants to conquer the land. His walking was to demonstrate the div”
  12. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 12 (introduction): CALL TO ABRAM. (Gen. 12:1-20) Now the Lord had said unto Abram--It pleased God, who has often been found of them who sought Him not, to reveal Himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the most remarkable in Bible history. Get thee out of thy country--His being brought to the knowledge and worship of the true God had probably been a considerable time before. This call included two promises: the first, showing the land of his future posterity; and the second, that in his posterity all the earth w”
  13. Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 17 (introduction): In the ninety-ninth year of Abram's life God again appears to him, announces his name as God Almighty, and commands him to walk perfectly before him, Gen 17:1; proposes to renew the covenant, Gen 17:2. Abram's prostration, Gen 17:3. The covenant specified, Gen 17:4. Abram's name changed to Abraham, and the reason given, Gen 17:5. The privileges of the covenant enumerated, Gen 17:6-8. The conditions of the covenant to be observed, not only by Abraham, but all his posterity, Gen 17:9. Circumcision appointed as a sign or token of the covenant, Gen 17:10, ”
  14. Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 17:1: Here is, I. The time when God made Abram this gracious visit: When he was ninety-nine years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God was only in the usual was of ordinances and providences. Note, There are some special comforts which are not the daily bread, no, not of the best saints, but they are favoured with them now and then. On this side heaven they have convenient food, but not a continual feast. 2. So long the promise of”
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