We have inspired warrant for the fact that God appeared unto Abraham "when he was

in Mesopotamia" and "before he dwelt in Charran" and the call of the Lord was specific:

Haran, although some 600 miles away from Ur, was nevertheless situated in the

same country and on the wrong side of the Euphrates. The 600 miles that separated the

two cities did not alter the fact that both Ur and Haran were dedicated to the same

Babylonian moon-god. Terah had made a great move, but had not made any radical

change. Paul as good as told the Galatians that to turn from Christ to weak and beggarly

elements after having been redeemed from worshipping idols, was in spirit, much like

returning to their early idolatry. The flesh can take part in campaigns, and go to great

lengths of self denial and discomfort in the form of religion, only to exchange an Ur for

an Haran and miss the great reality.

Gesenius says that the name Terah is from a Chaldee root meaning `to delay'. It will

be seen how aptly this name fits his typical character. "Who did hinder you?" said Paul

to the Galatians (5: 7), and the answer "Religion after the flesh" is but the name Terah

expanded in the light of the Gospel revelation. Terah's action symbolizes the first of a

series of hindrances that postponed the `possessing' of this "possession", and is a lesson

for us all. While Stephen declared that the call came to Abraham before he dwelt in

Haran, Gen. 11: says that it was Terah who responded. When one senses the authority of

the parent in O.T. times this apparent contradiction is seen at its true value. Terah is a

picture of religious flesh. It makes an attempt to follow the Divine call, but it breaks

down in essentials.

God called Abraham to leave his country and his kindred, but Terah includes both

himself and Lot. Terah started out with the intention of going to the land of Canaan, but

he never crossed the river Euphrates. Even though he trekked 600 miles, and had left

Ur of the Chaldees behind, he had merely exchanged one pagan city for another.

Abraham's inheritance was on the other side of the river. He becomes "Abraham the

Hebrew" (Gen. 14: 13) because he `crossed over' (Hebrew abar as in Gen. 32: 10;

Josh. 1: 2).

Here is the first typical action that indicates one of the reasons why many fail to

`possess' their "possessions".

Terah, in spite of all his response and removal, never left the land of Mesopotamia, he

merely changed one form of paganism for another. Religion is no friend to faith. It is the

great hinderer. The second lesson that Gen. 11: teaches is that Abraham's inheritance

was entered only after his father died, even as his true heir was given to him after he was

`as good as dead'.  God's promised inheritance looks to resurrection for its full

realization, and in prospect can only be enjoyed on resurrection ground.