Previous posts in this series can be found here, here, here, and here.

God calls Abram in Genesis 12 and inaugurates a new era in history. Much ink has been spilled on this particular topic, but permit me to add my own small take: the call of Abram isn't something to be read in isolation from the previous 11 chapters, but rather as a continuation of them. In other words, God's call of Abram is a creational act, through and through - or, more specifically, perhaps we should call it an act of re-creation, a glimmer of the new amid the old.

What is really happening in the call of Abram is nothing less than God's reinstitution of his creation project that has become derailed. This is important, because what we need to recognize here is that God isn't about scrapping the mess and starting over. The creation project has become deeply and foundationally broken, but God remains committed to it, determined to see it to his desired end. And he intends to do this, not by starting a new thing as over against the old, but rather by bringing the new right smack-dab in the middle of the old, so that in the end the old will be subsumed in the new. Some time later, one of Abram's descendants will describe this sort of activity in terms of yeast and mustard seeds - but we're not there yet. In fact, this is a puzzling bit of news, as Abram is an old man without children.

The themes of creation are rich in the Abram narrative, if we know how to look for them. Perhaps the most significant is the theme of giving fullness to that which is empty - God fills the void of creation in Genesis 1, and God fills a similar void in Abram and Sarai's life by providing a child. This leads to a twofold promise in relation to the land - Abram's descendants will rule it and fill it, a microcosm of the vocational call of the image of God granted to the man and woman in Genesis 1. New creation begins here, with the institution of the people of Israel and the assignment of a vocation to them. We significantly misstate the point of Genesis 1-11 when we read it to discover how God went about the task of creation. This has little to do with creation in a general sense. Genesis 1-11 is included in our text specifically to tell us who the people of God are and what their task is to be. Genesis 1 is about Abram more than it is about Adam.

And yet, we are left with Adam's legacy - remember the statement in Genesis 5? Adam had a son in his image. Abram is as much a child of Adam as he is a child of God - the fundamental flaw that has endangered the creation project to this point in the narrative has yet to be resolved. The rest of the Old Testament is about the conflict between these two realities, image and curse - and at the end of the narrative, we find that Abram's descendants are cast from the land in an event that is strangely reminiscent of another exiling, long before, in a garden somewhere in the same neighborhood.