Genesis 13 commentary

Abram was very rich: he was very heavy, so the Hebrew word is; for riches are a burden; and they that will be rich, do but load themselves with thick clay, Hab 2:6. There is a burden of care in getting riches, 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 about them. Yet God in his providence sometimes makes good men rich men, and thus God's blessing made Abram rich without sorrow, Pr 10:22. Though it is hard for a rich man to get to heaven, yet in some cases it may be, Mr 10:23, 24. Nay, outward prosperity, if well managed, is an ornament to piety, and an opportunity for doing more good. Abram removed to Bethel. His altar was gone, so that he could not offer sacrifice; but he called on the name of the Lord. You may as soon find a living man without breath as one of God's people without prayer.

Riches not only afford matter for strife, and are the things most commonly striven about; but they also stir up a spirit of contention, by making people proud and covetous. Mine and thine are the great make-bates of the world. Poverty and labour, wants and wanderings, could not separate Abram and Lot; but riches did so. Bad servants often make a great deal of mischief in families and among neighbours, by their pride and passion, lying, slandering, and talebearing. What made the quarrel worse was, that the Canaanite and the Perizzite dwelt then in the land. The quarrels of professors are the reproach of religion, and give occasion to the enemies of the Lord to blaspheme. It is best to keep the peace, that it be not broken; but the next best is, if differences do happen, with all speed to quench the fire that is broken out. The attempt to stay this strife was made by Abram, although he was the elder and the greater man. Abram shows himself to be a man of cool spirit, that had the command of his passion, and knew how to turn away wrath by a soft answer. Those that would keep the peace, must never render railing for railing. And of a condescending spirit; he was willing to beseech even his inferior to be at peace. Whatever others are for, the people of God must be for peace. Abram's plea for peace was very powerful. Let the people of the land contend about trifles; but let not us fall out, who know better things, and look for a better country. Professors of religion should be most careful to avoid contention. Many profess to be for peace who will do nothing towards it: not so Abram. When God condescends to beseech us to be reconciled, we may well beseech one another. Though God had promised Abram to give this land to his seed, yet he offered an equal or better share to Lot, who had not an equal right; and he will not, under the protection of God's promise, act hardly to his kinsman. It is noble to be willing to yield for peace’ sake.

Abram having offered Lot the choice, he at once accepted it. Passion and selfishness make men rude. Lot looked to the goodness of the land; therefore he doubted not that in such a fruitful soil he should certainly thrive. But what came of it? Those who, in choosing relations, callings, dwellings, or settlements, are guided and governed by the lust of the flesh, the lust of the eye, or the pride of life, cannot expect God's presence or blessing. They are commonly disappointed even in that which they principally aim at. In all our choices this principle should rule, That is best for us, which is best for our souls. Lot little considered the badness of the inhabitants. The men of Sodom were impudent, daring sinners. This was the iniquity of Sodom, pride, fulness of bread, and abundance of idleness, Eze 16:49. God often gives great plenty to great sinners. It has often been the vexatious lot of good men to live among wicked neighbours; and it must be the more grievous, if, as Lot here, they have brought it upon themselves by a wrong choice.

Those are best prepared for the visits of Divine grace, whose spirits are calm, and not ruffled with passion. God will abundantly make up in spiritual peace, what we lose for preserving neighbourly peace. When our relations are separated from us, yet God is not. Observe also the promises with which God now comforted and enriched Abram. Of two things he assures him; a good land, and a numerous issue to enjoy it. The prospects seen by faith are more rich and beautiful than those we see around us. God bade him walk through the land, not to think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan. He built an altar, in token of his thankfulness to God. When God meets us with gracious promises, he expects that we should attend him with humble praises. In outward difficulties, it is very profitable for the true believer to mediate on the glorious inheritance which the Lord has for him at the last.

1. And Abram went up out of Egypt . In the commencement of the chapter, Moses commemorates the goodness of God in protecting Abram; whence it came to pass, that he not only returned in safety, but took with him great wealth. This circumstance is also to be noticed, that when he was leaving Egypt, abounding in cattle and treasures, he was allowed to pursue his journey in peace; for it is surprising that the Egyptians would suffer what Abram had acquired among them, to be transferred elsewhere. Moses next shows that riches proved no sufficient obstacle to prevent Abram from having respect continually to his proposed end, and from moving towards it with unremitting pace. We know how greatly even a moderate share of wealth, hinders many from raising their heads towards heaven; while they who really possess abundance, not only lie torpid in indolence, but are entirely buried in the earth. Wherefore, Moses places the virtue of Abram in contrast with the common vice of others; when he relates that he was not to be prevented by any impediments, from seeking again the land of Canaan. For he might (like many others) have been able to flatter himself with some fair pretext: such as, that since God, from whom he had received extraordinary blessings, had been favorable and kind to him in Egypt, it was right for him to remain there. But he does not forget what had been divinely commanded him; and, therefore, as one unfettered, he hastens to the place whither he is called. Wherefore, the rich are deprived of all excuse, if they are so rooted in the earth, that they do not attend the call of God. Two extremes, however, are here to be guarded against. Many place angelical perfection in poverty; as if it were impossible to cultivate piety and to serve God, unless riches are cast away. Few indeed imitate Crates the Theban, who cast his treasures into the sea; because he did not think that he could be saved unless they were lost. Yet many fanatics repel rich men from the hope of salvation; as if poverty were the only gate of heaven; which yet, sometimes, involves men in more hindrances than riches. But Augustine wisely teaches us, that the rich and poor are collected together in the same inheritance of life; because poor Lazarus was received into the bosom of rich Abraham. On the other hand, we must beware of the opposite evil; lest riches should cast a stumblingblock in our way, or should so burden us, that we should the less readily advance towards the kingdom of heaven.

3. And he went on his journeys . In these words Moses teaches us, that Abram did not rest till he had returned to Bethel. For although he pitched his tent in many places, yet he nowhere so fixed his foot, as to make it his permanent abode. He does not speak of the south in reference to Egypt; he merely means that he had come into the southern part of Judea; and that, therefore, he had, by a long and troublesome journey, arrived at the place where he had determined to remain. Moses next subjoins, that an altar had before been there erected by him and that he then also began anew to call upon the name of the Lord: whereby we may learn, that the holy man was always like himself in worshipping God, and giving evidence of his piety. The explanation given by some, that the inhabitants of the place had been brought to the pure worship of God, is neither probable, nor to be deduced from the words of Moses. And we have stated elsewhere what is the force of the expression, ‘To invoke in the name,’ or, ‘To call upon the name of the Lord;’ namely, to profess the true and pure worship of God. For Abram invoked God, not twelve times only, during the whole course of his life; but whenever he publicly celebrated him, and by a solemn rite, made it manifest that he had nothing in common with the superstitions of the heathen, then he is also said to have called upon God. Therefore, although he always worshipped God, and exercised himself in daily prayers; yet, because he did not daily testify his piety by outward profession before men, this virtue is here especially commended by Moses. It was therefore proper that invocation should be conjoined with the altar; because by the sacrifices offered, he plainly testified what God he worshipped in order that the Canaanites might know that he was not addicted to their common idolatries.

5. And Lot also , which went with Abram . Next follows the inconvenience which Abram suffered through his riches: namely, that he was torn from his nephew, whom he tenderly loved, as if it had been from his own bowels. Certainly had the option been given him he would rather have chosen to cast away his riches, than to be parted from him whom he had held in the place of an only son: yet he found no other method of avoiding contentions. Shall we impute this evil to his own excessive moroseness or to the forwardness of his nephew? I suppose, however, that we must rather consider the design of God. There was a danger lest Abram should be too much gratified with his own success inasmuch as prosperity blinds many. Therefore God allays the sweetness of wealth with bitterness; and does not permit the mind of his servant to be too much enchanted with it. And whenever a fallacious estimate of riches impels us to desire them inordinately, because we do not perceive the great disadvantages which they bring along with them; let the recollection of this history avail to restrain such immoderate attachment to them. Further, as often as the rich find any trouble arising from their wealth; let them learn to purify their minds by this medicine, that they may not become excessively addicted to the good things of the present life. And truly, unless the Lord were occasionally to put the bridle on men, to what depths would they not fall, when they overflow with prosperity? On the other hand, if we are straitened with poverty, let us know, that, by this method also, God corrects the hidden evils of our flesh. Finally, let those who abound remember, that they are surrounded with thorns and must take care lest they be pricked; and let those whose affairs are contracted and embarrassed know, that God is caring for them, in order that they may not be involved in evil and noxious snares. This separation was sad to Abram’s mind; but it was suitable for the correction of much latent evil, that wealth might not stifle the armor of his zeal. But if Abram had need of such an antidote, let us not wonder, if God, by inflicting some stroke, should repress our excesses. For he does not always wait till the faithful shall have fallen; but looks forward for them into the future. So he does not actually correct the avarice or the pride of his servant Abram: but, by an anticipated remedy, he causes that Satan shall not infect his mind with any of his allurements.

7. And there was a strife . What I hinted respecting riches, is also true respecting a large retinue of attendants. We see with what ambition many desire a great crowd of servants, almost amounting to a whole people. But since the family of Abram cost him so dear; let us be well content to have few servants, or even to be entirely without them, if it seem right to the Lord that it should be so. It was scarcely possible to avoid great confusion, in a house where there was a considerable number of men. And experience confirms the truth of the proverbs that a crowd is commonly turbulent. Now, if repose and tranquility be an inestimable good; let us know, that we best consult for our real welfare, when we have a small house, and privately pass our time, without tumult, in our families. We are also warned, by the example before us, to beware lest Satan, by indirect methods, should lead us into contention. For when he cannot light up mutual enmities between us, he would involve us in other men’s quarrels. Lot and Abram were at concord with each other; but a contention raised between their shepherds, carried them reluctantly away; so that they were compelled to separate from each other. There is no doubt that Abram faithfully instructed his own people to cultivate peace; yet he did not so far succeed in his desire and effort, as to prevent his witnessing the most destructive fire of discord kindled in his house. Wherefore, it is nothing wonderful, if we see tumults often arising in churches, where there is a still greater number of men. Abram had about three hundred servants; it is probable that the family of Lot was nearly equal to it: “Familiam Lot minime fuisse parem verisimile est.” The words are capable of two opposite renderings, according to the different sense in which minime is taken. It may either mean “by no means,” or “at least.” The Old English translation renders it in the former method. “It is very likely that the household of Lot was much less.” The French version adopts the latter meaning. “Il est bien vraye — semblable que la familie de Lot n’a pas este moindre.” Neither of the versions give a very probable meaning. The context seems almost to demand the translation which the Editor has ventured to prefer. — Ed what then may be expected to take place between five or six thousand men, — especially free men, — when they contend with each other? As, however, we ought not to be disturbed by such scandals; so we must, in every way, take care that contentions do not become violent. For unless they be speedily met, they will soon break out into pernicious dissension.

The Canaanite and the Perizzite . Moses adds this for the sake of aggravating the evil. For he declares the heat of the contention to have been so great, that it could neither be extinguished nor assuaged, even by the fear of impending destruction. They were surrounded by as many enemies as they had neighbors. Nothing, therefore, was wanting in order to their destruction, but a suitable occasion; and this they themselves were affording by their quarrels. To such a degree does blind fury infatuate men, when once the vehemence of contention has prevailed, that they carelessly despise death, when placed before their eyes. Now, although we are not continually surrounded by Canaanites, we are yet in the midst of enemies, as long as we sojourn in the world. Wherefore, if we are influenced by any desire for the salvation of ourselves, and of our brethren, let us beware of contentions which will deliver us over to Satan to be destroyed.

8. And Abram said unto Lot . Moses first states, that Abram no sooner perceived the strifes which had arisen, than he fulfilled the duty of a good householder, by attempting to restore peace among his domestics; and that afterwards, by his moderation, he endeavored to remedy the evil by removing it. And although the servants alone were contending, he yet does not say in vain, Let there be no strife between me and thee: because it was scarcely possible but that the contagion of the strife should reach from the domestics to their lords, although they were in other respects perfectly agreed. He also foresaw that their friendship could not long remain entire, unless he attempted, in time, to heal the insidious evil. Moreover, he calls to mind the bond of consanguinity between them; not because this alone ought to avail to promote mutual peace, but that he might more easily bend and mollify the mind of his nephew. For when the fear of God is less effectual with us than it ought to be; it is useful to call in other helps also, which may retain us in our duty. Now however since we all are adopted as sons of God, with the condition annexed, that we should be mutually brethren to each other: this sacred bond is less valued by us than it ought to be, if it does not prove sufficient to allay our contentions.

9. Is not the whole land before thee ? Here is that moderation of which I have spoken; namely, that Abram for the sake of appeasing strifes voluntarily sacrifices his own right. For as ambition and the desire of victory Φιλονεικία is the mother of all contentions; so when every one meekly and moderately departs, in some degree, from his just claim, the best remedy is found for the removal of all cause of bitterness. Abram might indeed, with an honorable pretext, have more pertinaciously defended the right which he relinquished, but he shrinks from nothing for the sake of restoring peace: and therefore he leaves the option to his nephew.

10. And Lot lifted up his eyes . As the equity of Abram was worthy of no little praise; so the inconsideration of Lot, which Moses here describes, is deserving of censure. He ought rather to have contended with his uncle for the palm of modesty; and this the very order of nature suggested; but just as if he had been, in every respect, the superior, he usurps for himself the better portion; and makes choice of that region which seemed the more fertile and agreeable. And indeed it necessarily follows, that whosoever is too eagerly intent upon his own advantage, is wanting in humanity towards others. There can be no doubt that this injustice would pierce the mind of Abram; but he silently bore it, lest by any means, he should give occasion of new offense. And thus ought we entirely to act, whenever we perceive those with whom we are connected, to be not sufficiently mindful of their duty: otherwise there will be no end of tumults. When the neighboring plain of Sodom is compared to the paradise of God, many interpreters explain it as simply meaning, that it was excellent, and in the highest degree fertile; because the Hebrews call anything excellent, divine. I however think, that the place where Adam resided at the beginning, is pointed out. For Moses does not propose a general similitude, but says, ‘that region was watered;’ just as he related the same thing respecting the first abode of man; namely, that a river, divided into four parts, watered it; he also adds the same thing respecting a part of Egypt. Whence it more clearly appears, that in one particular only, this place is compared with two others.

13. But the men of Sodom . Lot thought himself happy that so rich a habitation had fallen to his share: but he learns at length, that the choice to which he had hastened, with a rashness equal to his avarice, had been unhappily granted to him; since he had to deal with proud and perverse neighbors, with whose conduct it was much harder to bear, than it was to contend with the sterility of the earth. Therefore, seeing that he was led away solely by the pleasantness of the prospect, he pays the penalty of his foolish cupidity. Let us then learn by this example, that our eyes are not to be trusted; but that we must rather be on our guard lest we be ensnared by them, and be encircled, unawares, with many evils; just as Lot, when he fancied that he was dwelling in paradise, was nearly plunged into the depths of hell. But it seems wonderful, that Moses, when he wishes to condemn the men of Sodom for their extreme wickedness, should say that they were wicked before the Lord; and not rather before men; for when we come to God’s tribunal, every mouth must be stopped, and all the world must be subject to condemnation; wherefore Moses may be thought to speak thus by way of extenuation. But the case is otherwise: for he means that they were not merely under the dominion of those common vices which everywhere prevail among men, but were abandoned to most execrable crimes, the cry of which rose even to heaven, (as we shall afterwards see,) and demanded vengeance from God. That God, however, bore with them for a time: and not only so, but suffered them to inhabit a most fertile region, though they were utterly unworthy of light and of life, affords, as we hence learn, no ground to the wicked of self-congratulation, when God bears also with them for a time, or when, by treating them kindly, and even liberally, he, by his indulgence, strives with their ingratitude. Yet although they exult in their luxury, and even become outrageous against God, let the sons of God be admonished not to envy their fortune; but to wait a little while, till God, arousing them from their intoxication, shall call them to his dreadful judgment. Therefore, Ezekiel, speaking of the men of Sodom, declares it to have been the cause of their destruction, that, being saturated with bread and wine, and filled with delicacies, they had exercised a proud cruelty against the poor, (Ezekiel 16:49.)

14. And the Lord said unto Abram . Moses now relates that after Abram was separated from his nephew, divine consolation was administered for the appeasing of his mind. There is no doubt that the wound inflicted by that separation was very severe, since he was obliged to send away one who was not less dear to him than his own life. When it is said, therefore, that the Lord spoke, the circumstance of time requires to be noted; as if he had said, that the medicine of God’s word was now brought to alleviate his pain. And thus he teaches us, that the best remedy for the mitigation and the cure of sadness, is placed in the word of God.

Lift up now thine eyes . Seeing that the Lord promises the land to the seed of Abram, we perceive the admirable design of God, in the departure of Lot. He had assigned the land to Abram alone; if Lot had remained with him, the children of both would have been mixed together. The cause of their dissension was indeed culpable; but the Lord, according to his infinite wisdom, turns it to a good issue, that the posterity of Lot should possess no part of the inheritance. This is the reason why he says ‘All the land which is before thee, I assign to thee and to thy seed. Therefore, there is no reason why thou, to whom a reward so excellent is hereafter to be given, shouldst be excessively sorrowful and troubled on account of this solitude and privation.’ For although the same thing had been already promised to Abram; yet God now adapts his promise to the relief of the present sorrow. And thus it is to be remembered that not only was a promise here repeated which might cherish and confirm Abram’s faith; but that a special oracle was given from which Abram might learn, that the interests of his own seed were to be promoted, by the separation of Lot from him. The speculation of Luther here (as in other places) has no solidity; namely, that God spoke through some prophet. In promising the land “for ever,” he does not simply denote perpetuity; but that period which was brought to a close by the advent of Christ. Concerning the meaning of the word עולם ( olam ,) the Jews ignorantly contend: but whereas it is taken in various senses in Scripture, it comprises in this place (as I have lately hinted) the whole period of the law; just as the covenant which the Lord made with his ancient people is, in many places, called eternal; because it was the office of Christ by his coming to renovate the world. But the change which Christ introduced was not the abolition of the old promises, but rather their confirmation . Seeing, therefore, that God has not now one peculiar people in the land of Canaan, but a people diffused throughout all regions of the earth; this does not contradict the assertion, that the eternal possession of the land was rightly promised to the seed of Abram, until the future renovation.

16. And I will make thy seed as the dust . Omitting those subtleties, by means of which others argue about nothing, I simply explain the words to signify, that the seed of Abram is compared to the dust, because of its immense multitude; and truly the sense of the term is to be sought for only in Moses’ own words. It was, however, necessary to be here added, that God would raise up for him a seed, of which he was hitherto destitute. And we see that God always keeps him under the restraint of his own word; and will have him dependent upon his own lips. Abram is commanded to look at the dust; but when he turns his eyes upon his own family, what similitude is there between his solitariness and the countless particles of dust? This authority the Lord therefore requires us to attribute to his own word, that it alone should be sufficient for us. It may also give occasion to ridicule, that God commands Abram to travel till he should have examined the whole land. To what purpose shall he do this, except that he may more clearly perceive himself to be a stranger; and that, being exhausted by continual and fruitless disquietude, he may despair of any stable and permanent possession? For how shall he persuade himself that he is lord of that land in which he is scarcely permitted to drink water, although he has with great labor dug the wells? But these are the exercises of faith, in order that it may perceive, in the word, those things which are far off, and which are hidden from carnal sense. For faith is the beholding of absent things, (Hebrews 11:1,) and it has the word as a mirror, in which it may discover the hidden grace of God. And the condition of the pious, at this days is not dissimilar: for since they are hated by all, are exposed to contempt and reproach, wander without a home, are sometimes driven hither and thither, and suffer from nakedness and poverty, it is nevertheless their duty to lay hold on the inheritance which is promised. Let us therefore walk through the world, as persons debarred from all repose, who have no other resource than the mirror of the word.

18. And Abram removed his tent “Et tetendit Abram tabernaculum.” Abram pitched his tent. This seems to be the true meaning of the word ויאהל; yet the term pitched does not so well agree with the context as the term removed; in the use of which word our translators have followed the Septuagint, (ἀποσκηνώσας,) and the Vulgate, (movens igitur tabernaculum.) The Arabic (according to the Latin translation) brings out the same sense, by a periphrasis, “Abram fixed his tent in divers places till he came and dwelt in the land of Mamre.” And this is probably the true solution of the difficulty. — Ed Here Moses relates that the holy man, animated by the renewed promise of Gods traversed the land with great courage as if by a look alone he could subdue it to himself. Thus we see how greatly the oracle had profited him: not that he had heard anything from the mouth of God to which he had been unaccustomed, but because he had obtained a medicine so seasonable and suitable to his present grief, that he rose with collected energy towards heaven. At length Moses records that the holy man, having, performed his circuit, returned to the oak, or valley of Mare, to dwell there. But, again, he commends his piety in raising an altar, and calling upon God. I have already frequently explained what this means: for he himself bore an altar in his heart; but seeing that the land was full of profane altars on which the Canaanites and other nations polluted the worship of God, Abram publicly professed that he worshipped the true God; and that not at random, but according to the method revealed to him by the word. Hence we infer, that the altar of which mention is made was not built rashly by his hand, but that it was consecrated by the same word of God.

CHAPTER 14.

Genesis 14:1-24

1. And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;

1. Et fuit in diebus Amraphel regis Sinhar, Arioch rex Elasar, Cedorlaomer rex Helam, et Thidhal rex gentium,

2. That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

2. Fecerunt bellum cum Berah rege Sedom, et Birsah rege Hamorah, Sinab rege Admah, et Semeber rege Seboim, et rege Belah: ipsa est Sohar.

3. All these were joined together in the vale of Siddim, which is the salt sea.

3. Omnes isti conjuncti sunt in valle Siddim: ipsa est vallis Maris salis.

4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

4. Duodecim annos servierant Cedorlaomer, et decimotertio anno defecerant.

5. And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,

5. Decimoquarto autem anno venit Cedorlaomer, et reges qui erant cum eo, et percusserunt Rephaim in Astheroth Carnaim, et Zuzim in Ham, et Emim in Saveh Ciriathaim,

6. And the Horites in their mount Seir, unto Elparan, which is by the wilderness.

6. Et Hori in monte suo Sehir, usque ad planitiem Pharan, quae est juxta desertum.

7. And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.

7. Reversi sunt autem, et venerunt ad Hen — misphat, ipsa est Cades: et percusserunt omnem agrum Amalecitae, et etiam Emoraeum habitantem in Haseson — thamar.

8. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim;

8. Et egressus est rex Sedom, et rex Hamorah, et rex Admah, et rex Seboim, et rex Belah, ipsa est Sohar, et ordinaverunt cum eis praelium in valle Siddim,

9. With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

9. Cum Cedorlaomer rege Hela, et Thidhal rege gentium et Amraphel rege Sinhar, et Arioch rege Elasar: quatuor reges cum quinque.

10. And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.

10. Vallis autem Siddim plena erat puteis caementi: et fugerunt rex Sedom et Hamorah, projeceruntque se illuc, et residui in montem fugerunt.

11. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.

11. Et ceperunt omnen substantiam Sedom et Hamorah, omnemque escam eorum, et abierunt.

12. And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.

12. Ceperunt quoque Lot et substantiam ejus, filium fratris Abram, et abierunt, quia ipse habitabat in Sedom.

13. And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

13. Et venit quidam qui evaserat, et nuntiavit Abram Ebraeo, qui habitabat in quercubus Mamre Emori fratris Eschol, fratris Haner et ipsi erant foederati cum Abram.

14. And when Abram heard that his brother was taken captive, he armed his trained servents , born in his own house, three hundred and eighteen, and pursued them unto Dan.

14. Audiens autem Abram quod captivus dusctus esset frater suus, armavit a se institutos pueros domus suae, octodecim et trecentos, et persequutus est usque ad Daniel

15. And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.

15. Et divisit se super eos nocte, ipse et servi ejus, et percussit eos: persequutusque est eos usque ad IIovah, quae est a laeva Dammesec.

16. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.

16. Et reduxit omnem substantiam, et etiam Lot fratrem suum, et substantiam ejus reduxit, atque etiam mulieres et populum.

17. And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale.

17. Et egressus est rex Sedom in occursum ejus, postquam reversus est ipse a caedendo Cedorlaomer, et reges qui erant secum, ad Vallem Saveh: ipsa est Vallis regis.

18. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

18. Et Melchisedec rex Salem protulit panem et vinum: et ipse erat sacerdos Deo altissimo.

19. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:

19. Et benedixit ei, et dixit, Benedictus Abram Deo excelso, possessori coeli et terrae.

20. And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

20. Et benedictus Deus excelsus, qui tradidit hostes tuos in manum tuam: et dedit ei decimam de omnibus.

21. And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.

21. Et dixit rex Sedom ad Abram, Da mihi animas, et substantiam tolle tibi.

22. And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,

22. Et dixit Abram ad regem Sedom, Levavi manum meam ad Jehovam Deum excelsum, possessorem coeli et terrae,

23. That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:

23. Si a filo usque ad corrigiam calceamenti, si accepero ex omnibus quae sunt tibi: ne dicas, Ego ditavi Abram.

24. Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.

24. Praeter ea tantum quae comederunt pueri, et partem virorum qui profecti sunt mecum, Aner, Eschol, et Mamre: ipsi accipiant partem suam.

CHAPTER 13

Ge 13:1-18. Return from Egypt.

1. went up ... south--Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent.

2. very rich--compared with the pastoral tribes to which Abraham belonged. An Arab sheik is considered rich who has a hundred or two hundred tents, from sixty to a hundred camels, a thousand sheep and goats respectively. And Abram being very rich, must have far exceeded that amount of pastoral property. "Gold and silver" being rare among these peoples, his probably arose from the sale of his produce in Egypt.

3. went on his journeys--His progress would be by slow marches and frequent encampments as Abram had to regulate his movements by the prospect of water and pasturage.

unto the place ... between Beth-el and Hai--"a conspicuous hill--its topmost summit resting on the rocky slopes below, and distinguished by its olive groves--offering a natural base for the altar and a fitting shade for the tent of the patriarch" [Stanley].

4. there Abram called on the name of the Lord--He felt a strong desire to reanimate his faith and piety on the scene of his former worship: it might be to express humility and penitence for his misconduct in Egypt or thankfulness for deliverance from perils--to embrace the first opportunity on returning to Canaan of leading his family to renew allegiance to God and offer the typical sacrifices which pointed to the blessings of the promise.

7. And there was a strife--Abraham's character appears here in a most amiable light. Having a strong sense of religion, he was afraid of doing anything that might tend to injure its character or bring discredit on its name, and he rightly judged that such unhappy effects would be produced if two persons whom nature and grace had so closely connected should come to a rupture [Ge 13:8]. Waiving his right to dictate, he gave the freedom of choice to Lot. The conduct of Abraham was not only disinterested and peaceable, but generous and condescending in an extraordinary degree, exemplifying the Scripture precepts (Mt 6:32; Ro 12:10, 11; Php 2:4).

10. Lot lifted up his eyes--Travellers say that from the top of this hill, a little "to the east of Beth-el" [Ge 12:8], they can see the Jordan, the broad meadows on either bank, and the waving line of verdure which marks the course of the stream.

11. Then Lot chose him all the plain--a choice excellent from a worldly point of view, but most inexpedient for his best interests. He seems, though a good man, to have been too much under the influence of a selfish and covetous spirit: and how many, alas! imperil the good of their souls for the prospect of worldly advantage.

14-15. Lift up now thine eyes ... all the land which thou seest--So extensive a survey of the country, in all directions, can be obtained from no other point in the neighborhood; and those plains and hills, then lying desolate before the eyes of the solitary patriarch, were to be peopled with a mighty nation "like the dust of the earth in number," as they were in Solomon's time (1Ki 4:20).

18. the plain of Mamre ... built ... an altar--the renewal of the promise was acknowledged by Abram by a fresh tribute of devout gratitude.

Abram went up out of Egypt - into the south - Probably the south of Canaan, as In leaving Egypt he is said to come from the south, Gen 13:3, for the southern part of the promised land lay north-east of Egypt.

Abram was very rich - The property of these patriarchal times did not consist in flocks only, but also in silver and gold; and in all these respects Abram was דבד מאד cabed meod, exceeding rich. Josephus says that a part of this property was acquired by teaching the Egyptians arts and sciences. Thus did God fulfill his promises to him, by protecting and giving him a great profusion of temporal blessings, which were to him signs and pledges of spiritual things.

Beth-el - See Genesis 8.

Their substance was great - As their families increased, it was necessary their flocks should increase also, as from those flocks they derived their clothing, food, and drink. Many also were offered in sacrifice to God.

They could not dwell together - 1. Because their flocks were great. 2. Because the Canaanites and the Perizzites had already occupied a considerable part of the land. 3. Because there appears to have been envy between the herdsmen of Abram and Lot. To prevent disputes among them, that might have ultimately disturbed the peace of the two families, it was necessary that a separation should take place.

The Canaanite and the Perizzite dwelled then in the land - That is, they were there at the time Abram and Lot came to fix their tents in the land. See the note on Gen 12:6.

For we be brethren - We are of the same family, worship the same God in the same way, have the same promises, and look for the same end. Why then should there be strife? If it appear to be unavoidable from our present situation, let that situation be instantly changed, for no secular advantages can counterbalance the loss of peace.

Is not the whole land before thee - As the patriarch or head of the family, Abram, by prescriptive right, might have chosen his own portion first, and appointed Lot his; but intent upon peace, and feeling pure and parental affection for his nephew, he permitted him to make his choice first.

Like the land of Egypt, as thou comest unto Zoar - There is an obscurity in this verse which Houbigant has removed by the following translation: Ea autem, priusquam Sodomam Gornorrhamque Do minus delerit, erat, qua itur Segor, tota irrigua, quasi hortus Domini, et quasi terra Aegypti. "But before the Lord had destroyed Sodom and Gomorrah, it was, as thou goest to Zoar, well watered, like the garden of the Lord, and like the land of Egypt." As paradise was watered by the four neighboring streams, and as Egypt was watered by the annual overflowing of the Nile; so were the plains of the Jordan, and all the land on the way to Zoar, well watered and fertilized by the overflowing of the Jordan.

Then Lot chose him all the plain - A little civility or good breeding is of great importance in the concerns of life. Lot either had none, or did not profit by it. He certainly should have left the choice to the patriarch, and should have been guided by his counsel; but he took his own way, trusting to his own judgment, and guided only by the sight of his eyes: he beheld all the plain of Jordan, that it was well watered, etc.; so he chose the land, without considering the character of the inhabitants, or what advantages or disadvantages it might afford him in spiritual things. This choice, as we shall see in the sequel, had nearly proved the ruin of his body, soul, and family.

The men of Sodom were wicked - רעים raim, from רע, ra, to break in pieces, destroy, and afflict; meaning persons who broke the established order of things, destroyed and confounded the distinctions between right and wrong, and who afflicted and tormented both themselves and others. And sinners, חטאים chattaim, from חטא chata, to miss the mark, to step wrong, to miscarry; the same as ἁμαρτανω in Greek, from a, negative, and μαρπτω to hit a mark; so a sinner is one who is ever aiming at happiness and constantly missing his mark; because, being wicked - radically evil within, every affection and passion depraved and out of order, he seeks for happiness where it never can be found, in worldly honors and possessions, and in sensual gratifications, the end of which is disappointment, affliction, vexation, and ruin. Such were the companions Lot must have in the fruitful land he had chosen. This, however, amounts to no more than the common character of sinful man; but the people of Sodom were exceedingly sinful and wicked before, or against, the Lord - they were sinners of no common character; they excelled in unrighteousness, and soon filled up the measure of their iniquities. See Genesis 19.

The Lord said unto Abram - It is very likely that the angel of the covenant appeared to Abram in open day, when he could take a distinct view of the length and the breadth of this good land. The revelation made Gen 15:5, was evidently made in the night; for then he was called to number the stars, which could not be seen but in the night season: here he is called on to number the dust of the earth, Gen 13:16, which could not be seen but in the day-light.

To thee will I give it, and to thy seed for ever - This land was given to Abram, that it might lineally and legally descend to his posterity; and though Abram himself cannot be said to have possessed it, Act 7:5, yet it was the gift of God to him in behalf of his seed; and this was always the design of God, not that Abram himself should possess it, but that his posterity should, till the manifestation of Christ in the flesh. And this is chiefly what is to be understood by the words for ever, אד עולם ad olam, to the end of the present dispensation, and the commencement of the new. עולם olam means either Eternity, which implies the termination of all time or duration, such as is measured by the celestial luminaries: or a hidden, unknown period, such as includes a completion or final termination of a particular era, dispensation, etc.; therefore the first is its proper meaning, the latter its accommodated meaning. See the note on Gen 17:7. See the note on Gen 21:33.

Abram removed his tent - Continued to travel and pitch in different places, till at last he fixed his tent in the plain, or by the oak, of Mamre, see Gen 12:6, which is in Hebron; i.e., the district in which Mamre was situated was called Hebron. Mamre was an Amorite then living, with whom Abram made a league, Gen 14:13; and the oak probably went by his name, because he was the possessor of the ground. Hebron is called Kirjath-arba, Gen 23:2; but it is very likely that Hebron was its primitive name, and that it had the above appellation from being the residence of four gigantic or powerful Anakim, for Kirjath-arba literally signifies the city of the four; See note on Gen 23:2.

Built there an altar unto the Lord - On which he offered sacrifice, as the word מזבח mizbach, from זבח zabach, to slay, imports.

The increase of riches in the family of Abram must, in the opinion of many, be a source of felicity to them. If earthly possessions could produce happiness, it must be granted that they had now a considerable share of it in their power. But happiness must have its seat in the mind, and, like that, be of a spiritual nature; consequently earthly goods cannot give it; so far are they from either producing or procuring it, that they always engender care and anxiety, and often strifes and contentions. The peace of this amiable family had nearly been destroyed by the largeness of their possessions. To prevent the most serious misunderstandings, Abram and his nephew were obliged to separate. He who has much in general wishes to have more, for the eye is not satisfied with seeing. Lot, for the better accommodation of his flocks and family, chooses the most fertile district in that country, and even sacrifices reverence and filial affection at the shrine of worldly advantage; but the issue proved that a pleasant worldly prospect may not be the most advantageous, even to our secular affairs. Abram prospered greatly in the comparatively barren part of the land, while Lot lost all his possessions, and nearly the lives of himself and family, in that land which appeared to him like the garden of the Lord, like a second paradise. Rich and fertile countries have generally luxurious, effeminate, and profligate inhabitants; so it was in this case. The inhabitants of Sodom were sinners, and exceedingly wicked, and their profligacy was of that kind which luxury produces; they fed themselves without fear, and they acted without shame. Lot however was, through the mercy of God, preserved from this contagion: he retained his religion; and this supported his soul and saved his life, when his goods and his wife perished. Let us learn from this to be jealous over our own wills and wishes; to distrust flattering prospects, and seek and secure a heavenly inheritance. "Man wants but little; nor that little long." A man's life - the comfort and happiness of it - does not consist in the multitude of the things he possesses. "One house, one day's food, and one suit of raiment," says the Arabic proverb, "are sufficient for thee; and if thou die before noon, thou hast one half too much." The example of Abram, in constantly erecting an altar wherever he settled, is worthy of serious regard; he knew the path of duty was the way of safety, and that, if he acknowledged God in all his ways, he might expect him to direct all his steps: he felt his dependence on God, he invoked him through a Mediator, and offered sacrifices in faith of the coming Savior; he found blessedness in this work - it was not an empty service; he rejoiced to see the day of Christ - he saw it and was glad. See note on Gen 12:8. Reader, has God an altar in thy house? Dost thou sacrifice to him? Dost thou offer up daily by faith, in behalf of thy soul and the souls of thy family, the Lamb of God who taketh away the sin of the world? No man cometh unto the Father but by me, said Christ: this was true, not only from the incarnation, but from the foundation of the world. And to this another truth, not less comfortable, may be added: Whosoever cometh unto me I will in no-wise cast out.

He went on to Bethel - Thither he went, not only because 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 taking 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 at that place, or, perhaps, to pay the vows he had there made to God when he undertook his journey into Egypt.

The land was not able to bear them - The place was too strait for them, and they had not room for their flocks.

And the Canaanite and the Perizzite dwelled in the land - This made the quarrel, 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. Very scandalous: No doubt the eyes of all the neighbours were upon them, 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.

The garden of the Lord - That is, paradise.

Sinners before the Lord - That is, impudent daring sinners.

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, 1Kings 4:20. Judah and Israel were many as the land which is by the sea in multitude. This God here gives him the promise of.

Arise, walk through the land - Enter and take possession, survey the parcels, and it will appear better than upon a distant prospect.

Then Abram removed his tent - God bid 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 removed his tent, conforming himself to the condition of a pilgrim. And he built there an altar - in token of his thankfulness to God for the kind visit he had made him.

1. AND Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him into the South

(i. e.) Into the Southern part of Canaan, from whence he came, Gen. 12. 9. and which in Scripture is called simply the South, Ios. 10. 40. and 11. 16. Otherwise he went rather into the North: but the Scripture, being written for the Iews, doth frequently accommodate the names of the quarters of the world to them.

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.

Or rather, according to his journeys which he took as he came, going in the same road, and resting in the same place, of which he had experience.

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. e.) Where the Altar was: for the Altar it self was either fallen down, as being probably built of Earth, as afterwards. Exod. 20. 24. or overthrown by the wicked Canaanites.

(i. e.) Worshipped God by Prayer, and Preaching to his Family, Gen. 18. 19. and offering sacrifices. See Gen. 4. 26. and 12. 8.

Marginal references: Chap. 12. 7.

7. And there was a strife between the herds-men of Abrams cattel, and the herds-men of Lots cattle: and the Canaanite , and the Perizzite dwelt then in the land .

(i. e.) The Canaanites, as Gen. 12. 6. the singular number for the plural, as Psal. 78. 45. and 105. 33, 40.

(i. e.) Were the Lords and Owners of it, and therefore Abram and Lot could not take what pastures they pleased, but such as the others left them, which was not sufficient for their conveniency. It may also be added as a reason of Abram's following motion, because that idolatrous people were present, and diligently observed all their contentions and other miscarriages, and would doubtless take occasion thence to disparage the true Religion. And it must be remembred, that these are the words not of Abram, but of Moses; who, knowing that the Canaanites were then speedily to be turned out of the Land, intimates that the case was otherwise in Abrams days, when the Canaanites were possest, and were likely to continue the Possessors and Lords of the Land.

8. And Abram said unto Lot , Let there be no strife, I pray thee, between me and thee, and my herds-men and thy herds-men, for we be Brethren .

The elder and wiser and worthier person relinquisheth his own right to his inferiour for peace sake, leaving us a noble example for our imitation.

Or, or, between, &c. and for or, as Exod. 21. 17. and Psal. 8. 5. compared with Mat. 15. 14. Heb. 2. 6. for there was no strife between Abram and Lot; though he feared it might pass from the feet to the head.

(i. e.) Both by nature near kinsmen, as the word brother is oft used; and in the Faith and Religion too; amongst whom contentions are very indecent and scandalous.

Marginal references: Heb. men brethren. See Chap. 11. 27. Exod. 2. 13. Act. 7. 26.

9. Is not the whole land before thee ? separate thy self, 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.

(i. e.) Open to thy view, and free to chuse which part thou pleasest, as thou canst agree with the owners. I give thee full power to chuse before me. See a like phrase, Gen. 20. 15. and 34. 10, 21. and 47. 6.

This and the following supplement are easily gathered both from the words of this and the 11 verse, and from the nature of the thing. And, the Hebrew Language being a concise or short language, such supplements are frequently necessary and very usual, Compare 2 Chron. 10. 12. with 1 King. 12. 11. and 2 Sam. 23. 8. with 1 Chron. 11. 11.

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 Gomorrha, even as the garden of the LORD , like the land of Egypt , as thou comest unto Zoar .

A great plain so called, because there the pleasant River Iordan divided it self into divers little streams or rivulets, which having no visible out-let into the Sea, by degrees, and in several places insinuated themselves into the Earth, which made it very fruitful and excellent for Lot's purpose. But this lovely plain was afterwards transformed by divine vengeance into a filthy Lake or dead Sea, Gen. 19.

(i. e.) Either 1. Like that famous Garden of Eden which God himself planted, Gen. 2. 10. The like comparison we meet with, Isa. 51. 3. Ezek. 28. 13. and 31. 8. Or 2. Like some excellent Garden: for excellent things are thus expressed, as the host of God, 1 Chron. 12. 22. i. e. a great host: Cedars of God, Psal. 80. 10.

A Land of eminent fertility by the influence of that great River Nilus: Antiently celebrated as the Granary of other Countries. See Ez[illegible: 1+ letters]k. 31.

(i. e.) To Bela, Gen. 14. 2. afterwards called Zoar, Gen. 19. 22. and here so called by a Prolepsis. But these words are not to be joyned with the words immediately going before, as if Egypt was commended for its fertility in that part of it, from which men go to Zoar, but with the more remote words, and the sense is, as the words of the Text are transplaced and rendred by some, that the plain of Iordan was (before the Lord destroyed it and its Cities Sodom and Gomorrha) watered every where, even to Zoar; or, even until thou comest, i. e. till a man come to Zoar. i. e. all the way which leads from the place where Abram then was to Zoar. And such transpositions are not unusual, as we shall see hereafter.

11. Then Lot chose him all the plain of Jordan: And Lot journyed East , and they separated themselves the one from the other.

Heb. From the East, Or, Eastward, as the Hebrew particle m[illegible: 1+ letters], is sometimes used: See Gen. 2. 8. 2 Sam. 2. 2. compared with 1 Chron. 13. 6.

Marginal references: Heb. a man [illegible: 1 word] his brother.

13. But the men of Sodom were wicked, and sinners before the LORD exceedingly.

Eminent, noted and impudent sinners. See Gen. 18, 20. Ezek. 16. 49. which is here added, as a secret reproof to Lot, who was either careless in his enquiry into the dispositions and manners of those among whom he intended to fix his abode; which for many reasons he should have searched ou[illegible: 1+ letters]: Or he was willing to expose himself to all the hazards which he might incurre by their Neighbourhood and familiarity [illegible: 1 word] the sweetness and fertility of the Soil. An errour which is frequently committed by men in the choice of their Habitations, and which oft costs them dear, as it did Lot in the following story.

Marginal references: Ezek. 16. 49.

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, North-ward, and South-ward, and East-ward, and West-ward.

To Comfort him now when he was alone, and in a worse soil than Lot had chosen.

15. For all the Land which thou seest : to thee will I give it, and to thy seed for ever. .

Object. Abram could see but a little part of the Land▪ Answ. 1. He might now possibly be upon a Mountain from whence he might have a large prospect every way. 2. He gave him all that he saw, but not onely that, but also the rest of the Land, and therefore he bids him walk through and view the whole Land, ver. 17.

Quest. How was the Land given to Abram, when it is expresly said, He i. e. God, gave him none inheritance in it, no, not so much as to set his foot on, Acts 7. 5. Ans. 1. God gave Abram the right to it, though not the actual possession of it, until the time that God appointed. [illegible: 1+ letters]. As God gave the right of the Kingdom to David, but not the possession till Sauls Death. 2. God explains himself, to thee and to thy Seed, i. e. to thee, that is, to thy Seed, and that for thy sake, the particle and being put oft for, that is, as 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Eph. 1. 3. and in many other places, as we shall see.

Quest. How for ever when after some hundreds of years they were turned out of it? Answ. 1. This promise was made to them upon condition of their Obedience which is oft expressed in other places, as Levit. 18. 26. Deut. 4. 25, 26. Isa. 48. 18, 19. 2. The word Olam rendred for ever doth not always signifie Eternity, but a long continuance, as is evident from Gen. 17. 13. and 48. 4. Exod. 21. 6. Psal. 132. 14. and many other places of Scripture; and in particular when it is applied to the Jewish Rites and priviledges it commonly signifies no more, than during the standing of that Commonwealth, or untill the coming of the Messias, and so it may here be understood.

Marginal references: Chap. 12. 7. and 26. 4. Deut. 34. 4.

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.

An Amorite of great note, from whom the City Hebron was called Mamre, Gen. 23. 19. a Friend and Confederate of Abram, Gen. 14. 13. by whom it is thought he was brought to the knowledge and Worship of the true God.

Or, [illegible: 1+ letters]ear Hebron: For so the Hebrew B[illegible: 1+ letters]th is sometimes taken.

Marginal references: Heb. plains Or, oken ho[illegible: 1+ letters]ts.; Chap. 35. 27.

Gen 13:1-4

Abram, having returned from Egypt to the south of Canaan with his wife and property uninjured, through the gracious protection of God, proceeded with Lot למסּעיו “according to his journeys” (lit., with the repeated breaking up of his camp, required by a nomad life; on נסע to break up a tent, to remove, see Exo 12:37) into the neighbourhood of Bethel and Ai, where he had previously encamped and built an altar (Gen 12:8), that he might there call upon the name of the Lord again. That ויּקרא (Gen 13:4) is not a continuation of the relative clause, but a resumption of the main sentence, and therefore corresponds with ויּלך (Gen 13:3), “he went...and called upon the name of the Lord there,” has been correctly concluded by Delitzsch from the repetition of the subject Abram.

Gen 13:5-7

But as Abram was very rich (כּבד, lit., weighty) in possessions (מקנה, cattle and slaves), and Lot also had flocks, and herds, and tents אהלים for אהלים, Ges. §93, 6, 3) for his men, of whom there must have been many therefore, the land did not bear them when dwelling together (נשׁא, masculine at the commencement of the sentence, as is often the case when the verb precedes the subject, vid., Ges. §147), i.e., the land did not furnish space enough for the numerous herd to graze. Consequently disputes arose between the two parties of herdsmen. The difficulty was increased by the fact that the Canaanites and Perizzites were then dwelling in the land, so that the space was very contracted. The Perizzites, who are mentioned here and in Gen 34:30; Jdg 1:4, along with the Canaanites, and who are placed in the other lists of the inhabitants of Canaan among the different Canaanitish tribes (Gen 15:20; Exo 3:8, Exo 3:17, etc.), are not mentioned among the descendants of Canaan (Gen 10:15-17), and may therefore, like the Kenites, Kenizzites, Kadmonites, and Rephaim (Gen 15:19-21), not have been descendants of Ham at all. The common explanation of the name Perizzite as equivalent to פּרזות ארץ ישׁב “inhabitant of the level ground” (Eze 38:11), is at variance not only with the form of the word, the inhabitant of the level ground being called הפּרזי (Deu 3:5), but with the fact of their combination sometimes with the Canaanites, sometimes with the other tribes of Canaan, whose names were derived from their founders. Moreover, to explain the term “Canaanite,” as denoting “the civilised inhabitants of towns,” or “the trading Phoenicians,” is just as arbitrary as if we were to regard the Kenites, Kenizzites, and the other tribes mentioned Gen 15:19. along with the Canaanites, as all alike traders or inhabitants of towns. The origin of the name Perizzite is involved in obscurity, like that of the Kenites and other tribes settled in Canaan that were not descended from Ham. But we may infer from the frequency with which they are mentioned in connection with the Hamitic inhabitants of Canaan, that they were widely dispersed among the latter. Vid., Gen 15:19-21.

Gen 13:8-9

To put an end to the strife between their herdsmen, Abram proposed to Lot that they should separate, as strife was unseemly between אחים אנשׁים, men who stood in the relation of brethren, and left him to choose his ground. “If thou to the left, I will turn to the right; and if thou to the right, I will turn to the left.” Although Abram was the older, and the leader of the company, he was magnanimous enough to leave the choice to his nephew, who was the younger, in the confident assurance that the Lord would so direct the decision, that His promise would be fulfilled.

Gen 13:10-13

Lot chose what was apparently the best portion of the land, the whole district of the Jordan, or the valley on both sides of the Jordan from the Lake of Gennesareth to what was then the vale of Siddim. For previous to the destruction of Sodom and Gomorrah, this whole country was well watered, “as the garden of Jehovah,” the garden planted by Jehovah in paradise, and “as Egypt,” the land rendered so fertile by the overflowing of the Nile, “in the direction of Zoar.” Abram therefore remained in the land of Canaan, whilst Lot settled in the cities of the plain of the Jordan, and tented (pitched his tents) as far as Sodom. In anticipation of the succeeding history (Gen 19), it is mentioned here (Gen 13:13), that the inhabitants of Sodom were very wicked, and sinful before Jehovah.

Gen 13:14-18

After Lot’s departure, Jehovah repeated to Abram (by a mental, inward assurance, as we may infer from the fact that אמר “said” is not accompanied by ויּרא “he appeared”) His promise that He would give the land to him and to his seed in its whole extent, northward, and southward, and eastward, and westward, and would make his seed innumerable like the dust of the earth. From this we may see that the separation of Lot was in accordance with the will of God, as Lot had no share in the promise of God; though God afterwards saved him from destruction for Abram’s sake. The possession of the land is promised עולם עד “for ever.” The promise of God is unchangeable. As the seed of Abraham was to exist before God for ever, so Canaan was to be its everlasting possession. But this applied not to the lineal posterity of Abram, to his seed according to the flesh, but to the true spiritual seed, which embraced the promise in faith, and held it in a pure believing heart. The promise, therefore, neither precluded the expulsion of the unbelieving seed from the land of Canaan, nor guarantees to existing Jews a return to the earthly Palestine after their conversion to Christ. For as Calvin justly says, “quam terra in saeculum promittitur, non simpliciter notatur perpetuitas; sed quae finem accepit in Christo.” Through Christ the promise has been exalted from its temporal form to its true essence; through Him the whole earth becomes Canaan (vid., Gen 17:8). That Abram might appropriate this renewed and now more fully expanded promise, Jehovah directed him to walk through the land in the length of it and the breadth of it. In doing this he came in his “tenting,” i.e., his wandering through the land, to Hebron, where he settled by the terebinth of the Amorite Mamre (Gen 14:13), and built an altar to Jehovah. The term ישׁב (set himself, settled down, sat, dwelt) denotes that Abram made this place the central point of his subsequent stay in Canaan (cf. Gen 14:13; Gen 18:1, and Gen 23). On Hebron, see Gen 23:2. The war, which furnished Abram with an opportunity, while in the promised land of which as yet he could not really call a single rood his own, to prove himself a valiant warrior, and not only to smite the existing chiefs of the imperial power of Asia, but to bring back to the kings of Canaan the booty that had been carried off, is circumstantially described, not so much in the interests of secular history as on account of its significance in relation to the kingdom of God. It is of importance, however, as a simple historical fact, to see that in the statement in Gen 14:1, the king of Shinar occupies the first place, although the king of Edom, Chedorlaomer, not only took the lead in the expedition, and had allied himself for that purpose with the other kings, but had previously subjugated the cities of the valley of Siddim, and therefore had extended his dominion very widely over hither Asia. If, notwithstanding this, the time of the war related here is connected with “the days of Amraphel, king of Shinar,” this is done, no doubt, with reference to the fact that the first worldly kingdom was founded in Shinar by Nimrod (Gen 10:10), a kingdom which still existed under Amraphel, though it was now confined to Shinar itself, whilst Elam possessed the supremacy in inner Asia. There is no ground whatever for regarding the four kings mentioned in Gen 14:1 as four Assyrian generally or viceroys, as Josephus has done in direct contradiction to the biblical text; for, according to the more careful historical researches, the commencement of the Assyrian kingdom belongs to a later period; and Berosus speaks of an earlier Median rule in Babylon, which reaches as far back as the age of the patriarchs (cf. M. v. Niebuhr, Gesch. Assurs, p. 271). It appears significant also, that the imperial power of Asia had already extended as far as Canaan, and had subdued the valley of the Jordan, no doubt with the intention of holding the Jordan valley as the high-road to Egypt. We have here a prelude of the future assault of the worldly power upon the kingdom of God established in Canaan; and the importance of this event to sacred history consists in the fact, that the kings of the valley of the Jordan and the surrounding country submitted to the worldly power, whilst Abram, on the contrary, with his home-born servants, smote the conquerors and rescued their booty, - a prophetic sign that in the conflict with the power of the world the seed of Abram would not only not be subdued, but would be able to rescue from destruction those who appealed to it for aid.

Abram's Removal to Canaan. (b. c. 1918.)

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.

Lot's Separation from Abram. (b. c. 1917.)

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.

Lot's Removal to Sodom. (b. c. 1917.)

10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, 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 everywhere (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.

God Confirms His Promise to Abram. (b. c. 1917.)

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.

CHAP. XIII.

ANd Abram went up out of Aegypt, he and his wife, and all that hee had; and Lot with him, unto the South. And Abram was very rich: in cattell, in silver, and in gold. And he went on his journies, from the south, and unto Beth-el: unto the place, where his tent had beene at the beginning; betweene Beth-el and Ai. Vnto the place of the altar which he had made there at the first: and there Abram called on the name of Iehovah. And Lot also that went with Abram; hee had flockes, and herds, and tents. And the land did not beare them, to dwell together: for their substance was much, that they could not dwell together. And there was a strife betweene the herdmen of Abrams cattell, and the herdmen of Lots cattell: and Canaanite and the Pherezite, was then dwelling in the land. And Abram said unto Lot, let there be I pray thee, no strife betweene mee and thee; and betweene my herdmen, and thy herdmen: for we be men brethren. Is not all the land before thee? Separate thy selfe I pray thee from me: if (thou wilt take) the left-hand, then I will take the right; and if the right-hand, then I will take the left. And Lot lifted-up his eyes, and saw all the plaine of Iordan, that all of it was well-watered: before Iehovah destroyed Sodom and Gomorrha, (it was) as the garden of Iehovah, as the land of Aegypt, as thou commest to Zoar. And Lot chose to him, all the plaine of Iordan; and Lot journied Eastward; and they were separated, each man from his brother. Abram, hee dwelt in the land of Canaan: and Lot, he dwelt in the Cities of the plaine; and pitched-tent unto Sodom. And the men of Sodom, were evill and sinners, to Iehovah, exceedingly. And Iehovah said unto Abram, after Lot was separated from him; lift up now thine eyes, and see, from the place where thou art: to the north, and to the south, and to the east, and to the Sea. For all the land which thou seest, to thee will I give it: and to thy seed for ever. And I will put thy seed, as the dust of the earth: so that if a man bee able to number the dust of the earth; thy seed also shall be numbred. Arise, walke through the land; in the length of it, and in the bredth of it: for to thee will I give it. And Abram removed-tent; and came and dwelt in the Okes of Mamree, which is in Chebron: and hee builded there an altar unto Iehovah.

Annotations. THe south] in Greeke, the desert: meaning the southerne part of Canaan. (see Gen. 12. 9.) for otherwise Canaan was Northward from Aegypt. Vers. 2. very rich] Hebrew, vehemently waighty (or heavy▪) Which word is applyed to weight of burden, as in 1 King. 12. 4. to weight of glory, as in Gen. 31. 1. to waight of multitude of people, as in 2 King. 6. 14. or of cattell, as Exod. 12. 38. and so to all manner of [illegible: 1 letter]iches; as the Greeke here translateth it rich. Thus Gods blessing promised in Gen. 12. 2. was in part performed, for his blessing maketh rich, Prov. 10. 22. Gen. 24. 35. And as Abram now, so his children afterward, returned out of Aegypt, with great riches, Exod. 12. 32. 35. 36. 38. These figured the graces of God, as faith, knowledge, and the like, Iam. 2. 5. 1 Cor. 1. 5. Colos. 2. 2. Vers. 4. called there] the Chaldee saith, prayed there. See the notes on Gen. 12. 8. As Abram returned to his first altar, and there served God: so his children after him, were to returne to Abrams first faith and service, from the idols of Aegypt, wherewith they had beene defiled, Exod. 4. 22. 23. Ezek. 20. 7. 8. Vers. 5. tents] that is, servants dwelling in tents. So Ier. 49. 29. 1 Chron. 4. 41. Vers. 6. did not beare] the Greeke translateth, received (or contained) them not; that is, could not containe them, as the words following doe explaine it. And so the Scripture sometime resolveth this phrase; as, who shall judge? 2 Chron. 1. 10. that is, who can judge? 1 King. 3. 9. It shall not stand, Mat. 12. 25. that is, It can not stand, Mark 3. 24. This kind goeth not out, Mat. 17. 21. that is, cannot goe out, Mar. 9. 29. and sundry the like. Vers. 7. the Pherezite] that is, Pherezites; as Gen. 12. 6. But of these wee heard no mention before: it seemeth they were some family of the Canaanites, Gen. 10. 18. for they dwelt with the Canaanites in that part of the country which after fell to the tribe of Iudah, Iudg. 1. 3. 4. 5. Vers. 8. and betweene my heardraen] that is, or betweene my heardmen: as hee that curseth his father and his mother, Exod. 21. 17. that is, his father or his mother, Mat. 15. 4. So, and the sonne of man, Psalm. 8. 5. that is, or the sonne of man, as it is alledged in Heb. 2. 6. men brethren] that is, brethren in faith, as Mat. 23. 8. and naturall kinsmen: for Abram was Lots uncle, Gen. 12. 5. So Christs kinsmen, were called his brethren, 1 Cor. 9. 5. The word men, may be omitted, as sometime the text it selfe doth: shooters men with bow, 1 Sam. 31. 3. that is, shooters with bow, 1 Chron. 10. 3. So, a man a Prince, Exod. 2. 14. is in Greeke but a Prince, Act. 7. 27. man of his counsel, Esay 40. 13. that is, his counsellor, 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme, as an enemy man, Mat. 13. 28. men sinners, Luke 24. 7. Men brethren, Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1. Vers. 9. Is not all?] that is, Loe surely it is. A question earnestly affirrueth: as, is it not written? Mar. 11. 17. for, it is written, Mat. 21. 13. doe ye not erre? Mark. 12. 24. for, ye doe erre, Mat. 22. 29. and sundry the like. See Gen. 4. 7. before thee] at thy pleasure, to choose, by my permission. So the Lord set the land before the Israelites, Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take] or wilt choose. These words are to bee understood from the next speech, or from the 11. vers. And Lot chose, &c. Oftentimes words wanting are to be supplied: as, I with Scorpions, 2 Chron. 10. 11. for, I will chastise you with Scorpions, 1 King. 12. 11. Against three hundred, 2 Sam. 23. 8. for, he lift up his speare against three hundred, 1 Chron. 11. 11. and many such like. See Gen. 11. 4. Thus Abram for peace, parted with his right: choosing rather to take wrong, then to contend, as 1 Cor. 6. 7. Vers. 10. lifted up his eyes] that is, looked round about▪ to view the land, as is after manifest by the like speech to Abram, vers. 14. and where one Evangelist saith, lifting up their eyes, Mar. 17. 8. another writing of the same, saith, looking round about, Mar. 9. 8. Iordan] Hebr. Iarden, the name of a goodly river: see Ios. 3. 11. &c. well watered] Heb. [illegible: 2 letters]tering; that is, as the Chaldee saith, a place of water, or of moisture: thereby signifying a fruitfull land; as Psal 66. 12. and 107. 33. 35. destroyed] or corrupted; as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom; and Gomorrha, Ghnamorah: but we follow the plaine writing in the new Testament, 2 Pet. 2. 6. garden] that is, as the Greeke saith, Paradise: see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull, as Eden and Aegypt. commest] Hebr. thou comming to Zoar, or to Zogar: that is, all the plaine of Iordan, even to Zoar, the little City called before Bela: see Gen. 19. 20. 21. 22. and 14. 2. Vers. 11. the plaine] or, the country about Iordan, as the Greeke translateth, which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine: and it is opposed to the mountaine, Gen. 19. 17. each man, &c.] that is, one from another. Vers. 12. pitched tent] that is, removed his tents from place to place, till hee came even to Sodom: and as the Greeke saith, dwelt in tents in Sodom. Vers. 13. sinners to Iehovah] that is, before the Lord, (as the Greeke translateth) and aganst him, as 1 Sam. 2. 25. meaning, very grievous and open sinners. And here the Sodomites are the first in the world openly called sinners: and although by Adams disobedience we all are made sinners, Rom. 5. 19. yet usually such as are notorious wicked ones, have this title given them; as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth, they were unrighteous with their riches, and sinners with their bodies before the Lord: agreeable to other Scriptures, which testifie how they defiled their bodies, Gen. 19. 5. and that, pride, fulnesse of bread, and abundance of idlenesse, was in Sodom, they strengthned not the hand of the poore, but were haughty, and committed abomination before the Lord, Ezek. 16. 49. 50. The Hebrew Doctors, from the two words here used, of Sodoms sinfull state, doe gather their condemnation both in this world, and in the world to come, Thalmud in Sanhedr. chap. Chelek See the notes on Gen. 19. 24 Vers. 14. to the sea] that is, the west: see Gen. 12. 8. Abram vieweth the land, but possesseth it not: so did Moses, Deut. 34. 1. 4. Vers. 15. to thee] God gave Abram no inheritance in the land, no not the bredth of a foot: yet hee promised that he would give it to him for a possession, and to his seed after him, when as yet hee had no child, Acts 7. 5. By faith hee sojourned in the land of promise, as in a strange country; for he looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9. 10. and to thy seed] this may be an interpretation of the former, to thee, that is to thy seed: for the word and, sometime meaneth, that is, or even: as 1 Chron 21. 12. three dayes the Lords sword, and the pestilence, for, that is to say the pestilence: it expoundeth the former; therefore in 2 Sam. 24. 13. is written onely, three dayes pestilence. So in 2 Sam. 17. 12. of him and of all (for that is of all) the men that are with him: thy seed] thy posterity. But as the earthly country figured an heavenly, Heb. 11. 16. so Abrams seed were some after the flesh; and some by promise, Galat. 4. 22. 23. neither because they are the seed of Abram, are they all children, Rom. 9. 7. The chiefest intended in this promise, is Christ, then with him, all Christians, Iewes, and Gentiles, Gal. 3. 16. 26. 28. 29. See before, Gen. 12. 7. for ever] or, unto eternity. Yet they possessed it but a little while, Esay 63. 18. For upon transgression they were threatned to be scattered among the heathens, their land to be wast, and their Cities desolate, Lev. 26. 33. and that the land should spue them out, if they defiled it, Lev. 18. 28. as came to passe, 2 King. 17. but the true seed, which are Gods elect, doe inherit it, and his servants dwell there, Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spirituall, and to be referred unto the just and meeke, put in possession by Christ, Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God, ye lift up your eyes to your idols, and shed blood, and shall ye possesse the land? ye worke abomination, and ye defile every one his neighbours wife: and shall ye possesse the land? Ezek. 33. 24. 25. 26. Vers. 16. will put] that is, will make: as the Greek translateth it. if a man] This sheweth the comparison not to be absolute for equality of number, but in respect of men, to whom Abrams children are infinite, as the dust. See after in Gen. 15. 5. Vers. 17. in the length] This survey was to strengthen Abrams faith; who under this earthly land, did view an heavenly, Heb. 11. 10. 16. that he might be able to comprehend the length and bredth, and depth and height, and know the love of Christ, which passeth knowledge; Ephes. 3. 18. 19. Vers. 18. in the okes] that is, the oke grove, or plain: see Gen. 12. 6. Mamree] in Greeke Mambree: a man of the Amorites then living, with whom Abram made league, Gen. 14. 13. One of the chiefe Sorcerers of Aegypt, was called by the like name. See the notes on Exod. 7. 11. Chebron] or Hebron, (the Greeke writeth it Chebrom, as Esron, Gen. 46. 12. is written Esrom, Mat. 1. 3.) It had this name afterward: for before it was called the City of Arba, Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims, and a father of them, Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons, Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants, whom Caleb drove out, Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance, Ios. 14. 14. was made a City of refuge, and given for the Levites to dwell in, Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people, a Sam. 2. 1. 11. and to it came Ma[illegible: 1 letter]y to visit Elisabeth, Luke 1. 39. an Altar] to sacrifice thankfully unto God, and to sanctifie his viewed heritage▪ See Gen. 12. 7.