The Three Humanities™ – Book 4, Chapter 2: The Call of Abram

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2.0 Introduction
After Babel, the nations are scattered and spiritually divided. Idolatry spreads everywhere. The corrupted seed of humanity grows fast. Yet Yahuah does not abandon the world. Instead, He calls one man out of this chaos. Abram is not chosen because he is pure — he is from a land full of idols (Ur of the Chaldees). But Yahuah speaks: “Go from your country… to the land that I will show you. I will make of you a great nation… and in you all families of the earth shall be blessed.” — Genesis 12:1–3. Yahuah did not choose Abram because he came from a righteous, holy, or spiritually pure environment. Instead, He chose Abram despite the fact that he was born and raised in the most idolatrous and spiritually corrupted region of his time: Ur of the Chaldees.

2.1 Why This Is Important – Ur of the Chaldees Was the Global Center of Idolatry
Historically and biblicically, Ur was the heart of Mesopotamian religion, full of temples, ziggurats, and idols, controlled by priesthoods of moon-worship (Sin/Nanna), and home to astrology, divination, and sorcery. Yahusha explicitly says Abram’s ancestors were idol worshipers: “Your fathers… Terach, the father of Abraham… served other gods.” — Yahusha 24:2. That means Abram’s own family was involved in idolatry. So Yahuah did not choose Abram because he came from a holy lineage or spiritual purity.

2.2 Abram Is Chosen BY GRACE, Not by Purity
This is the key message of the Plan of Salvation: Yahuah chooses broken people to begin restoration. Adam fell — yet Yahuah clothed him. Humanity corrupted itself — yet Yahuah saved Noach. Nations fell into idolatry — yet Yahuah called Abram. This pattern reveals that redemption does not begin with perfect men — it begins with Yahuah’s mercy.

2.3 Abram Becomes Pure AFTER Yahuah Calls Him
Abram’s purity is not the cause of his calling — it is the result of it. Yahuah tells him: “Get out of your country, and from your kindred, and from your father’s house…” — Genesis 12:1. He must leave idolatry, culture, his family’s gods, and the Chaldean corrupted environment. Only after leaving Ur does Abram begin to walk in righteousness.

2.4 Why This Matters
Humanity destroys the plan — Yahuah redeems the plan. The Third Humanity is a mixture. Corruption spreads globally. Nations fall into idolatry after Babel. So what does Yahuah do? He picks a man from the middle of corruption — not someone pure, but someone willing. Abram becomes the beginning of the covenant, the nation of Yasharal, the separation of the holy seed, and the lineage of Mashiyach. This is the foundational promise of the Third Group of Humanity: Yahuah will redeem all nations — but He will do it through one chosen lineage. Abram becomes the man through whom Yahuah will re-establish His Name on earth, re-establish covenant, and eventually bring forth the Redeemer.

2.5 Lot Was Not the Heir — The Promise Requires a Miracle
At first, it appears Lot may be Abram’s heir. Lot travels with him, learns from him, and is his closest male relative. But Lot’s choices, his contamination by Sodom, and the later sins of his daughters close the door on his lineage. This creates tension in the story: Abram has no son, Sarah is barren, Lot is disqualified, and the promise seems endangered. But this tension prepares the way for the greatest revelation: the promised seed will not come through human ability, but through divine intervention.

2.6 Sarah, Hagar, Yishmâêl — Human Attempts to “Fix” Yahuah’s Plan – The Impatience of Sarah
As years pass, Sarah becomes desperate. She cannot conceive. She is aging. The promise looks impossible. So she does what we always do: she tries to help Yahuah. “Go in to my servant; perhaps I will obtain children through her.” — Genesis 16:2. Hagar bears Yishmâêl. This child is not the chosen seed, but Yahuah does not despise him.

2.7 Yahuah Rescues Our Mistakes
Yahuah tells Abraham: “Sarah your wife shall bear you a son… My covenant I will establish with Yitschâq.” — Genesis 17:19. But Yahuah shows mercy: “As for Yishmâêl… I have blessed him… and I will make him a great nation.” — Genesis 17:20. Here is the key pattern: we create complications; Yahuah creates solutions. We produce Yishmâêl by impatience; Yahuah still blesses the child — but keeps the covenant in Yitschâq. He does not abandon what comes from our mistakes, but He does not allow our mistakes to replace His plan.

2.8 Yitschâq — The Miracle Child Who Confirms the Covenant
When Sarah is impossibly old, Yahuah visits and says: “Is anything too hard for Yahuah?” — Genesis 18:14. Sarah laughs. But Yitschâq is born — the miracle child, the child of laughter. This birth establishes that the covenant is supernatural, that redemption is by divine power, and that the chosen seed is the work of Yahuah alone.

2.9 Mastema’s Challenge — The Binding of Yitschâq
According to the Book of Jubilees (17–18), it is Mastema who challenges Yahuah, demanding permission to test Abraham. Yahuah allows the test, not to destroy Abraham, but to prove him. “Take your son, your only son Yitschâq, whom you love…” — Genesis 22:2. Abraham obeys with perfect faith. At the last moment, Yahuah provides a ram. This moment is a humiliation for Mastema, a confirmation of Abraham’s faith, a prophetic shadow of Yahusha the Lamb, and the sealing of the covenant. “In your seed all the nations shall be blessed.” — Genesis 22:18. Salvation is now anchored in the line of Abraham → Yitschâq → Yaăqôb.

2.10 Two Seeds Growing Side by Side
Throughout history, two seeds grow simultaneously: the corrupted seed — the spiritual influence of the Watchers, nations under rebellious gods, sexual immorality, violence, idolatry, the Moabites, Ammonites, Canaanites, and many more; and the covenant seed — Abraham, the friend of Yahuah, Yitschâq, the child of promise, Yaăqôb, who will become Yasharal, a small, fragile, but divinely protected family. Humanly, the corrupted seed seems stronger. It grows faster. It builds empires. It multiplies rapidly. It dominates the world. The covenant seed is slow, small, often endangered, always attacked. But Yahuah doesn’t need majority. He needs a faithful remnant.

2.11 From Babel to Abraham, the Pattern of Redemption Is Revealed
Throughout this entire period, we see the same truth repeated: humanity creates chaos; Yahuah creates covenant. We push the world toward destruction; Yahuah pulls the world back toward redemption. We break the plan; Yahuah rebuilds the plan. We delay the promise; Yahuah fulfills the promise anyway. In Babel, we unite to rebel; Yahuah scatters to save. In Sodom, we fill the cities with corruption; Yahuah rescues a remnant by remembering Abraham. With Hagar and Sarah, we create confusion; Yahuah blesses Yishmâêl but preserves the covenant. With Yitschâq, we face the impossible; Yahuah turns the impossible into His signature miracle. With Mastema, we are accused; Yahuah uses the accusation to reveal Abraham’s faith. The Third Group of Humanity is the battleground between corruption and holiness, but also the stage on which the beauty of Yahuah’s redemptive plan shines brightest.