G
E N E S I S
CHAP. XIII.
In this chapter we have a further account
concerning Abram. I. In general, of his condition and behaviour in the land of
promise, which was now the land of his pilgrimage. 1. His removes, ver. 1, 3,
4, 18. 2. His riches, ver. 2. 3. His devotion, ver. 4, 18. II. A particular
account of a quarrel that happened between him and
Lot. 1. The
unhappy occasion of their strife ver. 5, 6. 2. The parties concerned in the
strife, with the aggravation of it, ver. 7. III. The making up of the quarrel,
by the prudence of Abram ver. 8, 9. IV. Lot's departure from Abram to the
plain of Sodom, ver. 10-13. V. God's appearance to Abram, to confirm the
promise of the
land
of Canaan
to him,
ver. 14, &c.
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Abram's
Removal to Canaan.
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B. C. 1918.
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1 And Abram went up out of
Egypt, he,
and his wife, and all that he had, and Lot with him, into the south.
2 And Abram was very rich in cattle, in silver, and in gold.
3 And he went on his journeys from the south even to Beth-el, unto the place
where his tent had been at the beginning, between Beth-el and Hai;
4 Unto the place of the altar, which he had made there at the first: and there
Abram called on the name of the LORD.
I. Here is
Abram's return out of
Egypt, v.
1. He came himself and brought all his with him back again to
Canaan. Note,
Though there may be occasion to go sometimes into places of temptation, yet we
must hasten out of them as soon as possible. See Ruth i. 6.
II. His wealth: He
was very rich, v. 2. He was very heavy, so the Hebrew word
signifies; for riches are a burden, and those that will be rich do
but load themselves with thick clay, Hab. ii. 6. There is a burden of
care in getting them, fear in keeping them, temptation in using them, guilt in
abusing them, sorrow in losing them, and a burden of account, at last, to be
given up concerning them. Great possessions do but make men heavy and
unwieldy. Abram was not only rich in faith and good works, and in the
promises, but he was rich in cattle, and in silver and gold. Note, 1.
God, in his providence, sometimes makes good men rich men, and teaches them
how to abound, as well as how to suffer want. 2. The riches of good men are
the fruits of God's blessing. God has said to Abram, I will bless thee;
and that blessing made him rich without sorrow, Prov. x. 22. 3. True piety
will very well consist with great prosperity. Though it is hard for a rich man
to get to heaven, yet it is not impossible, Mark x. 23, 24. Abram was very
rich and yet very religious. Nay, as piety is a friend to outward prosperity
(1 Tim. iv. 8), so outward prosperity, if well-managed, is an ornament to
piety, and furnishes an opportunity of doing so much the more good.
III. His removal
to Beth-el, v. 3, 4. Thither he went, not only because there he had
formerly had his tent, and he was willing to go among his old acquaintance,
but because there he had formerly had his altar: and, though the altar was
gone (probably he himself having taken it down, when he left the place, lest
it should be polluted by the idolatrous Canaanites), yet he came to the
place of the altar, either to revive the remembrance of the sweet
communion he had had with God in that place, or perhaps to pay the vows he had
there made to God when he undertook his journey into Egypt. Long afterwards
God sent Jacob to this same place on that errand (ch. xxxv. 1), Go
up to Beth-el, where thou vowedst the vow. We have need to be reminded,
and should take all occasions to remind ourselves, of our solemn vows; and
perhaps the place where they were made may help to bring them afresh to mind,
and it may therefore do us good to visit it.
IV. His devotion
there. His altar was gone, so that he could not offer sacrifice; but he
called on the name of the Lord, as he had done, ch. xii. 8. Note,
1. All God's people are praying people. You may as soon find a living man
without breath as a living Christian without prayer. 2. Those that would
approve themselves upright with their God must be constant and persevering in
the services of religion. Abram did not leave his religion behind him in
Egypt, as many do in their travels. 3. When we cannot do what we would
we must make conscience of doing what we can in the acts of devotion.
When we want an altar, let us not be wanting in prayer, but, wherever we are,
call on the name of the Lord.
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Lot's Separation from Abram.
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B. C. 1917.
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5 And Lot also, which went with Abram,
had flocks, and herds, and tents. 6 And the land was not able to
bear them, that they might dwell together: for their substance was great, so
that they could not dwell together. 7 And there was a strife
between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the
Canaanite and the Perizzite dwelled then in the land. 8 And Abram
said unto Lot, Let there be no strife, I pray thee, between me and thee, and
between my herdmen and thy herdmen; for we be brethren. 9 Is
not the whole land before thee? separate thyself, I pray thee, from me: if thou
wilt take the left hand, then I will go to the right; or if thou depart
to the right hand, then I will go to the left.
We have here an
unhappy falling out between Abram and Lot, who had hitherto been inseparable
companions (see v. 1, and ch. xii. 4), but now parted.
I. The occasion
of their quarrel was their riches. We read (v. 2) how rich Abram was;
now here we are told (v. 5) that Lot, who went with Abram, was
rich too; and therefore God blessed him with riches because he went with
Abram. Note, 1. It is good being in good company, and going with those with
whom God is, Zech. viii. 23. 2. Those that are partners with God's people in
their obedience and sufferings shall be sharers with them in their joys and
comforts, Isa. lxvi. 10. Now, they both being very rich, the land was not
able to bear them, that they might dwell comfortably and peaceably
together. So that their riches may be considered, (1.) As setting them at a
distance one from another. Because the place was too strait for them, and they
had not room for their stock, it was necessary they should live asunder. Note,
Every comfort in this world has its cross attending it. Business is a comfort;
but it has this inconvenience in it, that it allows us not the society of
those we love, so often, nor so long, as we could wish. (2.) As setting them
at variance one with another. Note, Riches are often an occasion of strife and
contention among relations and neighbours. This is one of those foolish and
hurtful lusts which those that will be rich fall into, 1 Tim. vi. 9.
Riches not only afford matter for contention, and are the things most commonly
striven about, but they also stir up a spirit of contention, by making people
proud and covetous. Meum and tuum--Mine and thine, are
the great make-bates of the world. Poverty and travail, wants and wanderings,
could not separate between Abram and Lot; but riches did. Friends are soon
lost; but God is a friend from whose love neither the
height of prosperity nor the depth of adversity shall separate us.
II. The immediate
instruments of the quarrel were their servants. The strife began between the
herdsmen of Abram's cattle and the herdsmen of Lot's cattle, v. 7.
They strove, it is probable, which should have the better pasture or the
better water; and both interested their masters in the quarrel. Note, Bad
servants often make a great deal of mischief in families, by the pride and
passion, their lying slandering, and tale-bearing. It is a very wicked thing
for servants to do ill offices between relations and neighbours, and to sow
discord; those that do so are the devil's agents and their masters' worst
enemies.
III. The
aggravation of the quarrel was that the Canaanite and the Perizzite dwelt
then in the land; this made the quarrel, 1. Very dangerous. If Abram and
Lot cannot agree to feed their flocks together, it is well if the common enemy
do not come upon them and plunder them both. Note, The division of families
and churches often proves the ruin of them. 2. Very scandalous. No doubt the
eyes of all the neighbours were upon them, especially because of the
singularity of their religion, and the extraordinary sanctity they professed;
and notice would soon be taken of this quarrel, and improvement made of it, to
their reproach, by the Canaanites and Perizzites. Note, The quarrels of
professors are the reproach of profession, and give occasion, as much as any
thing, to the enemies of the Lord to blaspheme.
IV. The making up
of this quarrel was very happy. It is best to preserve the peace, that it be
not broken; but the next best is, if differences do happen, with all speed to
accommodate them, and quench the fire that has broken out. The motion for
staying this strife was made by Abram, though he was the senior and superior
relation, v. 8.
1. His petition
for peace was very affectionate: Let there be not strife, I pray thee.
Abram here shows himself to be a man, (1.) Of a cool spirit, that had the
command of his passion, and knew how to turn away wrath with a soft answer.
Those that would keep the peace must never render railing for railing. (2.) Of
a condescending spirit; he was willing to beseech even his inferior to be at
peace, and made the first overture of reconciliation. Conquerors reckon it
their glory to give peace by power; and it is no less so to give peace by the
meekness of wisdom. Note, The people of God should always approve themselves a
peaceable people; whatever others are for, they must be for peace.
2. His plea for
peace was very cogent. (1.) "Let there be no strife between me and
thee. Let the Canaanites and Perizzites contend about trifles; but let not
thee and me fall out, who know better things, and look for a better
country." Note, Professors of religion should, of all others, be careful
to avoid contention. You shall not be so, Luke xxii. 26. We have no
such custom, 1 Cor. xi. 16. "Let there be no strife between me and
thee, who have lived together and loved one another so long." Note,
The remembrance of old friendships should quickly put an end to new quarrels
which at any time happen. (2.) Let it be remembered that we are brethren,
Heb. we are men brethren; a double argument. [1.] We are men; and, as
men, we are mortal creatures--we may die to-morrow, and are concerned to be
found in peace. We are rational creatures, and should be ruled by reason. We
are men, and not brutes, men, and not children; we are sociable creatures, let
us be so to the uttermost. [2.] We are brethren. Men of the same nature, of
the same kindred and family, of the same religion, companions in obedience,
companions in patience. Note, The consideration of our relation to each other,
as brethren, should always prevail to moderate our passions, and either to
prevent or put an end to our contentions. Brethren should love as brethren.
3. His proposal
for peace was very fair. Many who profess to be for peace yet will do nothing
towards it; but Abram hereby approved himself a real friend to peace that he
proposed an unexceptionable expedient for the preserving of it: Is not the
whole land before thee? v. 9. As if he had said, "Why should
we quarrel for room, while there is room enough for us both?" (1.) He
concludes that they must part, and is very desirous that they should part
friends: Separate thyself, I pray thee, from me. What could be
expressed more affectionately? He does not expel him, and force him away, but
advises that he should separate himself. Nor does he charge him to depart, but
humbly desires him to withdraw. Note, Those that have power to command, yet
sometimes, for love's sake, and peace' sake, should rather beseech as Paul
besought Philemon, v. 8, 9. When the great God condescends to beseech
us, we may well afford to beseech one another, to be reconciled, 2 Cor.
v. 20. (2.) He offers him a sufficient share of the land they were in. Though
God had promised Abram to give this land to his seed (ch. xii. 7), and
it does not appear that ever any such promise was made to Lot, which Abram
might have insisted on, to the total exclusion of Lot, yet he allows him to
come in partner with him, and tenders an equal share to one that had not an
equal right, and will not make God's promise to patronise his quarrel, nor,
under the protection of that, put any hardship on his kinsman. (3.) He gives
him his choice, and offers to take up with his leavings: If thou wilt take
the left hand, I will go to the right. There was all the reason in the
world that Abram should choose first; yet he recedes from his right. Note, It
is a noble conquest to be willing to yield for peace' sake; it is the conquest
of ourselves, and our own pride and passion, Matt. v. 39,
40. It is not only the punctilios of honour, but even interest itself, that in
many cases must be sacrificed to peace.
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Lot's
Removal to Sodom.
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B. C. 1917.
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10 And Lot lifted up his eyes, and
beheld all the plain of Jordan, that it was well watered every where,
before the LORD destroyed Sodom and Gomorrah, even as the garden of
the LORD, like the land of Egypt, as thou comest unto Zoar.
11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and
they separated themselves the one from the other. 12 Abram dwelled
in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched
his tent toward Sodom. 13 But the men of Sodom were
wicked and sinners before the LORD exceedingly.
We have here the
choice that Lot made when he parted from Abram. Upon this occasion, one would
have expected, 1. That he should have expressed an unwillingness to part from
Abram, and that, at least, he should have done it with reluctancy. 2. That he
should have been so civil as to have remitted the choice back again to Abram.
But we find not any instance of deference or respect to his uncle in the whole
management. Abram having offered him the choice, without compliment he
accepted it, and made his election. Passion and selfishness make men rude.
Now, in the choice which Lot made, we may observe,
I. How much he
had an eye to the goodness of the land. He beheld all the plain of Jordan,
the flat country in which Sodom stood, that it was admirably well watered
every where (and perhaps the strife had been about water, which made him
particularly fond of that convenience), and so Lot chose all that plain,
v. 10, 11. That valley, which was like the garden of Eden itself, now
yielded him a most pleasant prospect. It was, in his eye, beautiful for
situation, the joy of the whole earth; and therefore he doubted not but that
it would yield him a comfortable settlement, and that in such a fruitful soil
he should certainly thrive, and grow very rich: and this was all he looked at.
But what came of it? Why, the next news we hear of him is that he is in the
briars among them, he and his carried captive. While he lived among them, he
vexed his righteous soul with their conversation, and never had a good day
with them, till, at last, God fired the town over his head, and forced him to
the mountain for safety who chose the plain for wealth and pleasure. Note,
Sensual choices are sinful choices, and seldom speed well. Those who in
choosing relations, callings, dwellings, or settlements are guided and
governed by the lusts of the flesh, the lusts of the eye, or the pride of
life, and consult not the interests of their souls and their religion, cannot
expect God's presence with them, nor his blessing upon them, but are commonly
disappointed even in that which they principally aimed at, and miss of that
which they promised themselves satisfaction in. In all our choices this
principle should overrule us, That that is best for us which is best for our
souls.
II. How little he
considered the wickedness of the inhabitants: But the men of Sodom were
wicked, v. 13. Note, 1. Though all are sinners, yet some are
greater sinners than others. The men of Sodom were sinners of the first
magnitude, sinners before the Lord, that is, impudent daring sinners;
they were so to a proverb. Hence we read of those that declare their sin as
Sodom, they hide it not, Isa. iii. 9. 2. That some sinners are the worse
for living in a good land. So the Sodomites were: for this was the iniquity of
Sodom, pride, fulness of bread, and abundance of idleness; and all
these were supported by the great plenty their country afforded, Ezek. xvi.
49. Thus the prosperity of fools destroys them. 3. That God often gives
great plenty to great sinners. Filthy Sodomites dwell in a city, in a fruitful
plain, while faithful Abram and his pious family dwell in tents upon the
barren mountains. 4. When wickedness has come to the height, ruin is not far
off. Abounding sins are sure presages of approaching judgments. Now Lot's
coming to dwell among the Sodomites may be considered, (1.) As a great mercy
to them, and a likely means of bringing them to repentance; for now they had a
prophet among them and a preacher of righteousness, and, if they had hearkened
to him, they might have been reformed, and the ruin prevented. Note, God sends
preachers, before he sends destroyers; for he is not willing that any
should perish. (2.) As a great affliction to Lot, who was not only grieved
to see their wickedness (2 Pet. ii. 7, 8), but was molested and persecuted by
them, because he would not do as they did. Note, It has often been the
vexatious lot of good men to live among wicked neighbours, to sojourn in
Mesech (Ps. cxx. 5), and it cannot but be the more grievous, if, as Lot
here, they have brought it upon themselves by an unadvised choice.
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God Confirms His Promise to Abram.
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B. C. 1917.
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14 And the LORD
said unto Abram, after that Lot was separated from him, Lift up now thine
eyes, and look from the place where thou art northward, and southward, and
eastward, and westward: 15 For all the land which thou seest, to
thee will I give it, and to thy seed for ever. 16 And I will make
thy seed as the dust of the earth: so that if a man can number the dust of the
earth, then shall thy seed also be numbered. 17 Arise, walk
through the land in the length of it and in the breadth of it; for I will give
it unto thee. 18 Then Abram removed his tent, and came and
dwelt in the plain of Mamre, which is in Hebron, and built there an
altar unto the LORD.
We have here an
account of a gracious visit which God paid to Abram, to confirm the promise to
him and his. Observe,
I. When it was
that God renewed and ratified the promise: After that Lot was separated
from him, that is, 1. After the quarrel was over; for those are best
prepared for the visits of divine grace whose spirits are calm and sedate, and
not ruffled with any passion. 2. After Abram's humble self-denying
condescensions to Lot for the preserving of peace. It was then that God came
to him with this token of his favour. Note, God will abundantly make up in
spiritual peace what we lose for the preservation of neighbourly peace. When
Abram had willingly offered Lot one-half of his right, God came, and confirmed
the whole to him. 3. After he had lost the comfortable society of his kinsman,
by whose departure his hands were weakened and his heart was saddened, then
God came to him with these good words and comfortable words. Note, Communion
with God may, at any time, serve to make up the want of conversation with our
friends; when our relations are separated from us, yet God is not. 4. After
Lot had chosen that pleasant fruitful vale, and had gone to take possession of
it, lest Abram should be tempted to envy him and to repent that he had given
him the choice, God comes to him, and assures him that what he had should
remain to him and his heirs for ever; so that, though Lot perhaps had
the better land, yet Abram had the better title. Lot had the paradise,
such as it was, but Abram had the promise; and the event soon made it appear
that, however it seemed now, Abram had really the better part. See Job xxii.
20. God owned Abram after his strife with Lot, as the churches owned Paul
after his strife with Barnabas, Acts xv. 39, 40.
II. The promises
themselves with which God now comforted and enriched Abram. Two things he
assures him of--a good land, and a numerous issue to enjoy it.
1. Here is the
grant of a good land, a land famous above all lands, for it was to be the holy
land, and Immanuel's land; this is the land here spoken of. (1.) God here
shows Abram the land, as he had promised (ch. xii. 1), and afterwards
he showed it to Moses from the top of Pisgah. Lot had lifted up his eyes
and beheld the plain of Jordan (v. 10), and he had gone to enjoy
what he saw: "Come," says God to Abram, "now lift thou up
thy eyes, and look, and see thy own." Note, That which God has to
show us is infinitely better and more desirable than any thing that the world
has to offer our view. The prospects of an eye of faith are much more rich and
beautiful than those of an eye of sense. Those for whom the heavenly Canaan is
designed in the other world have sometimes, by faith, a comfortable prospect
of it in their present state; for we look at the things that are not seen,
as real, though distant. (2.) He secures this land to him and his seed for
ever (v. 15): To thee will I give it; and again (v. 17) I
will give it unto thee; every repetition of the promise is a ratification
of it. To thee and thy seed, not to Lot and his seed; they were not to
have their inheritance in this land, and therefore Providence so ordered it
that Lot should be separated from Abram first, and then the grant should be
confirmed to him and his seed. Thus God often brings good out of evil, and
makes men's sins and follies subservient to his own wise and holy counsels. To
thee and thy seed--to thee to sojourn in as a stranger, to thy seed to
dwell and rule in as proprietors. To thee, that is, to thy seed.
The granting of it to him and his for ever intimates that it was typical of
the heavenly Canaan, which is given to the spiritual seed of Abram for ever,
Heb. xi. 14. (3.) He gives him livery and seisin of it, though it was a
reversion: "Arise, walk through the land, v. 17. Enter, and
take possession, survey the parcels, and it will appear better than upon a
distant prospect." Note, God is willing more abundantly to show to the
heirs of promise the immutability of his covenant, and the inestimable worth
of covenant blessings. Go, walk about Sion, Ps. xlviii. 12.
2. Here is the
promise of a numerous issue to replenish this good land, so that it should
never be lost for want of heirs (v. 16): I will make thy seed as the
dust of the earth, that is, "They shall increase incredibly, and,
take them altogether, they shall be such a great multitude as no man can
number." They were so in Solomon's time, 1 Kings iv. 20, Judah and
Israel were many as the sand which is by the sea in multitude. This God
here gives him the promise of. Note, The same God that provides the
inheritance provides the heirs. He that has prepared the holy land prepares
the holy seed; he that gives glory gives grace to make meet for glory.
Lastly, We
are told what Abram did when God had thus confirmed the promise to him, v.
18. 1. He removed his tent. God bade him walk through the land,
that is, "Do not think of fixing in it, but expect to be always
unsettled, and walking through it to a better Canaan:" in compliance with
God's will herein, he removes his tent, confirming himself to the
condition of a pilgrim. 2. He built there an altar, in token of his
thankfulness to God for the kind visit he had paid him. Note, When God meets
us with gracious promises, he expects that we should attend him with our
humble praises.
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