Text -- Genesis 13:1-10 (NET)

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. He took his wife and all his possessions with him, as well as Lot. 13:2 (Now Abram was very wealthy in livestock, silver, and gold.) 13:3 And he journeyed from place to place from the Negev as far as Bethel. He returned to the place where he had pitched his tent at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, and there Abram worshiped the Lord. 13:5 Now Lot, who was traveling with Abram, also had flocks, herds, and tents. 13:6 But the land could not support them while they were living side by side. Because their possessions were so great, they were not able to live alongside one another. 13:7 So there were quarrels between Abram’s herdsmen and Lot’s herdsmen. (Now the Canaanites and the Perizzites were living in the land at that time.) 13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 13:9 Is not the whole land before you? Separate yourself now from me. If you go to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.” 13:10 Lot looked up and saw the whole region of the Jordan. He noticed that all of it was well-watered (before the Lord obliterated Sodom and Gomorrah) like the garden of the Lord, like the land of Egypt, all the way to Zoar.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 13:3

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.

Wesley: Gen 13:6

The place was too strait for them, and they had not room for their flocks.

Wesley: Gen 13:7

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.

Wesley: Gen 13:10

That is, paradise.

JFB: Gen 13:1

Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent.

JFB: Gen 13:2

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.

JFB: Gen 13:3

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

JFB: Gen 13:3

"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].

JFB: Gen 13:4

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.

JFB: Gen 13:7

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 [Gen 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 (Mat 6:32; Rom 12:10-11; Phi 2:4).

JFB: Gen 13:10

Travellers say that from the top of this hill, a little "to the east of Beth-el" [Gen 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.

Clarke: Gen 13:1

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.

Clarke: Gen 13:2

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.

Clarke: Gen 13:3

Beth-el - See Genesis 8.

Clarke: Gen 13:6

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

Clarke: Gen 13:6

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.

Clarke: Gen 13:7

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.

Clarke: Gen 13:8

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.

Clarke: Gen 13:9

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.

Clarke: Gen 13:10

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.

Calvin: Gen 13:1

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.

Calvin: Gen 13:3

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.

Calvin: Gen 13:5

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.

Calvin: Gen 13:7

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: ³⁵³ 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.

Calvin: Gen 13:8

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.

Calvin: Gen 13:9

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 ³⁵⁴ 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.

Calvin: Gen 13:10

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.

Defender: Gen 13:10

In the early centuries after the Flood, a great ice sheet probably covered the northern latitudes, and this in turn led to abundant rainfall in the southern latitudes, a "pluvial age" corresponding to the "glacial age" farther north. There is much evidence of this all over the world, with remains of extensive settlements and agriculture in regions (like the region where Sodom and Gomorrah once thrived, near the southern end of the Dead Sea) which are now oppressively hot, dry and desolate."

TSK: Gen 13:1

am 2086, bc 1918

the south : The south of Canaan; as in leaving Egypt, it is said he ""came from the south,""(Gen 13:3), and the southern part of the promised land lay north-east of Egypt. Gen 12:9-20, Gen 20:1, Gen 21:33; Jos 10:40, Jos 18:5; 1Sa 27:10; 2Sa 24:7

TSK: Gen 13:2

Gen 24:35, Gen 26:12, Gen 26:13; Deu 8:18; 1Sa 2:7; Job 1:3, Job 1:10, Job 22:21-25; Psa 112:1-3; Pro 3:9, Pro 3:10, Pro 10:22; Mat 6:33; 1Ti 4:8

TSK: Gen 13:3

from : Gen 12:6, Gen 12:8, Gen 12:9

Bethel and Hai : i.e., The place which was afterwards called Bethel by Jacob, and so called when Moses wrote; for its first name was Luz (Gen 28:19).

TSK: Gen 13:4

Unto : Gen 13:18, Gen 12:7, Gen 12:8, Gen 35:1-3; Psa 26:8, Psa 42:1, Psa 42:2, Psa 84:1, Psa 84:2, Psa 84:10

called : Gen 4:26; Psa 65:1, Psa 65:2, Psa 107:1, Psa 107:8, Psa 107:15, Psa 116:2, Psa 116:17, Psa 145:18; Isa 58:9; Jer 29:12; Zep 3:9; 1Co 1:2; Eph 6:18, Eph 6:19

TSK: Gen 13:5

tents : Gen 4:20, Gen 25:27; Jer 49:29

TSK: Gen 13:6

Gen 36:6, Gen 36:7; Ecc 5:10, Ecc 5:11; Luk 12:17, Luk 12:18; 1Ti 6:9

TSK: Gen 13:7

a strife : Gen 21:25, Gen 26:20; Exo 2:17; 1Co 3:3; Gal 5:20; Tit 3:3; Jam 3:16, Jam 4:1

Canaanite : Gen 10:19, Gen 12:6, Gen 15:18-21, Gen 34:30; Neh 5:9; Phi 2:14, Phi 2:15; Col 4:5; 1Th 4:12; 1Pe 2:12

dwelled : i.e., They were there when Abram and Lot came to pitch their tents in the land.

TSK: Gen 13:8

Let : Pro 15:1; Mat 5:9; 1Co 6:6, 1Co 6:7; Phi 2:14; Heb 12:14; Jam 3:17, Jam 3:18

brethren : Heb. men

brethren : Gen 11:27-31, Gen 45:24; Exo 2:13; Psa 133:1; Act 7:26; Rom 12:10; Eph 4:2, Eph 4:3; 1Th 4:9; Heb 13:1; 1Pe 1:22, 1Pe 2:17, 1Pe 3:8, 1Pe 4:8; 2Pe 1:7; 1Jo 2:9-11; 1Jo 3:14-19, 1Jo 4:7, 1Jo 4:20, 1Jo 4:21

TSK: Gen 13:9

Is not : Gen 20:15, Gen 34:10

if thou wilt : Psa 120:7; Rom 12:18; 1Co 6:7; Heb 12:14; Jam 3:13-18; 1Pe 3:8-12

TSK: Gen 13:10

and beheld : Gen 3:6, Gen 6:2; Num. 32:1-42; 1Jo 2:15, 1Jo 2:16

the plain : Gen 19:17, Gen 19:24, Gen 19:25; Deu 34:3; 1Ki 7:46; Psa 107:34; 1Jo 2:15

the garden : Gen 2:9, Gen 2:10; Isa 51:3; Eze 28:13, Eze 31:8; Joe 2:3

Zoar : Gen 14:2, Gen 14:8, Gen 19:20, Gen 19:22-30; Deu 34:3; Isa 15:5; Jer 48:34; Instead of ""Zoar,""which was situated at the extremity of the plain of Jordan, the Syriac reads ""Zoan,""which was situated in the south of Egypt, and in a well-watered country.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 13:1-18

- Abram and Lot Separate

7. פרזי perı̂zı̂y , Perizzi, "descendant of Paraz." פרז pārāz , "leader,"or inhabitant of the plain or open country.

10. ככר kı̂kar , "circle, border, vale, cake, talent;"related: "bow, bend, go round, dance." ירדן yardēn , Jardan, "descending."Usually with the article in prose. צער tso‛ar , Tso‘ ar, "smallness."

18. ממרא mamrē' , Mamre, "fat, strong, ruler." חברון chebrôn , Chebron, "conjunction, confederacy."

Lot has been hitherto kept in association with Abram by the ties of kinmanship. But it becomes gradually manifest that he has an independent interest, and is no longer disposed to follow the fortunes of the chosen of God. In the natural course of things, this under-feeling comes to the surface. Their serfs come into collision; and as Abram makes no claim of authority over Lot, he offers him the choice of a dwelling-place in the land. This issues in a peaceable separation, in which Abram appears to great advantage. The chosen of the Lord is now in the course of providence isolated from all associations of kindred. He stands alone, in a strange land. He again obeys the summons to survey the land promised to him and his seed in perpetuity.

Gen 13:1-4

Went up out of Mizraim. - Egypt is a low-lying valley, out of which the traveler ascends into Arabia Petraea and the hill-country of Kenaan. Abram returns, a wiser and a better man. When called to leave his native land, he had immediately obeyed. Such obedience evinced the existence of the new power of godliness in his breast. But he gets beyond the land of promise into a land of carnality, and out of the way of truth into a way of deceit. Such a course betrays the struggle between moral good and evil which has begun within him. This discovery humbles and vexes him. Self-condemnation and repentance are at work within him. We do not know that all these feelings rise into consciousness, but we have no doubt that their result, in a subdued, sobered, chastened spirit, is here, and will soon manifest itself.

And Lot with him. - Lot accompanied him into Egypt, because he comes with him out of it. The south is so called in respect, not to Egypt, but to the land of promise. It acquired this title before the times of the patriarch, among the Hebrew-speaking tribes inhabiting it. The great riches of Abram consist in cattle and the precious metals. The former is the chief form of wealth in the East. Abram’ s flocks are mentioned in preparation for the following occurrence. He advances north to the place between Bethel and Ai, and perhaps still further, according to Gen 13:4, to the place of Shekem, where he built the first altar in the land. He now calls on the name of the Lord. The process of contrition in a new heart, has come to its right issue in confession and supplication. The sense of acceptance with God, which he had before experienced in these places of meeting with God, he has now recovered. The spirit of adoption, therefore, speaks within him.

Gen 13:5-7

The collision. Lot now also abounded in the wealth of the East. The two opulent sheiks (elders, heads of houses) cannot dwell together anymore. Their serfs come to strife. The carnal temper comes out among their dependents. Such disputes were unavoidable in the circumstances. Neither party had any title to the land. Landed property was not yet clearly defined or secured by law. The land therefore was in common - wherever anybody availed himself of the best spot for grazing that he could find unoccupied. We can easily understand what facilities and temptations this would offer for the strong to overbear the weak. We meet with many incidental notices of such oppression Gen 21:25; Gen 26:15-22; Exo 2:16-19. The folly and impropriety of quarreling among kinsmen about pasture grounds on the present occasion is enhanced by the circumstance that Abram and Lot are mere strangers among the Kenaanites and the Perizzites, the settled occupants of the country.

Custom had no doubt already given the possessor a prior claim. Abram and Lot were there merely on sufferance, because the country was thinly populated, and many fertile spots were still unoccupied. The Perizzite is generally associated with, and invariably distinguished from, the Kenaanite Gen 15:20; Gen 34:30; Exo 3:8, Exo 3:17. This tribe is not found among the descendants of Kenaan in the table of nations. They stand side by side with them, and seem therefore not to be a subject, but an independent race. They may have been a Shemite clan, roaming over the land before the arrival of the Hamites. They seem to have been by name and custom rather wanderers or nomads than dwellers in the plain or in the villages. They dwelt in the mountains of Judah and Ephraim Jdg 1:4; Jos 17:15. They are noticed even so late as in the time of Ezra Ezr 9:1. The presence of two powerful tribes, independent of each other, was favorable to the quiet and peaceful residence of Abram and Lot, but not certainly to their living at feud with each other.

Gen 13:8-9

The strife among the underlings does not alienate their masters. Abram appeals to the obligations of brotherhood. He proposes to obviate any further difference by yielding to Lot the choice of all the land. The heavenly principle of forbearance evidently holds the supremacy in Abram’ s breast. He walks in the moral atmosphere of the sermon on the mount Mat 5:28-42.

Gen 13:10-13

Lot accepts the offer of his noble-hearted kinsman. He cannot do otherwise, as he is the companion, while his uncle is the principal. He willingly concedes to Abram his present position, and, after a lingering attendance on his kinsman, retires to take the ground of self-dependence. Outward and earthly motives prevail with him in the selection of his new abode. He is charmed by the well-watered lowlands bordering on the Jordan and its affluents. He is here less liable to a periodical famine, and he roams with his serfs and herds in the direction of Sodom. This town and Amorah (Gomorrah), were still flourishing at the time of Lot’ s arrival. The country in which they stood was of extraordinary beauty and fertility. The River Jordan, one of the sources of which is at Panium, after flowing through the waters of Merom, or the lake Semechonitis (Huleh), falls into the Sea of Galilee or Kinnereth, which is six hundred and fifty-three feet below the level of the Mediterranean, and thence descends into the basin of the Salt Sea, which is now thirteen hundred and sixteen feet beneath the same level, by a winding course of about two hundred miles, over twenty-seven threatening rapids.

This river may well be called the Descender. We do not know on what part of the border of Jordan Lot looked down from the heights about Shekem or Ai, as the country underwent a great change at a later period. But its appearance was then so attractive as to bear comparison with the garden of the Lord and the land of Egypt. The garden of Eden still dwelt in the recollections of men. The fertility of Egypt had been recently witnessed by the two kinsmen. It was a valley fertilized by the overflowing of the Nile, as this valley was by the Jordan and its tributary streams. "As thou goest unto Zoar."The origin of this name is given in Gen 19:20-22. It lay probably to the south of the Salt Sea, in the wady Kerak. "And Lot journeyed east" מקדם mı̂qedem . From the hill-country of Shekem or Ai the Jordan lay to the east.

Gen 13:12

The men of Sodom were wicked. - The higher blessing of good society, then, was missing in the choice of Lot. It is probable he was a single man when he parted from Abram, and therefore that he married a woman of Sodom. He has in that case fallen into the snare of matching, or, at all events, mingling with the ungodly. This was the damning sin of the antediluvians Gen 6:1-7. "Sinners before the Lord exceedingly."Their country was as the garden of the Lord. But the beauty of the landscape and the superabundance of the luxuries it afforded, did not abate the sinful disposition of the inhabitants. Their moral corruption only broke forth into greater vileness of lust, and more daring defiance of heaven. They sinned "exceedingly and before the Lord."Lot had fallen into the very vortex of vice and blasphemy.

Gen 13:14-18

The man chosen of God now stands alone. He has evinced an humble and self-renouncing spirit. This presents a suitable occasion for the Lord to draw near and speak to His servant. His works are re-assuring. The Lord was not yet done with showing him the land. He therefore calls upon him to look northward and southward and eastward and westward. He then promises again to give all the land which he saw, as far as his eye could reach, to him and to his seed forever. Abram is here regarded as the head of a chosen seed, and hence, the bestowment of this fair territory on the race is an actual grant of it to the head of the race. The term "forever,"for a perpetual possession, means as long as the order of things to which it belongs lasts. The holder of a promise has his duties to perform, and the neglect of these really cancels the obligation to perpetuate the covenant. This is a plain point of equity between parties to a covenant, and regulates all that depends on the personal acts of the covenanter. Thirdly, He announces that He will make his seed "as the dust of the earth."This multitude of seed, even when we take the ordinary sense which the form of expression bears in popular use, far transcends the productive powers of the promised land in its utmost extent. Yet to Abram, who was accustomed to the petty tribes that then roved over the pastures of Mesopotamia and Palestine, this disproportion would not be apparent. A people who should fill the land of Canaan, would seem to him innumerable. But we see that the promise begins already to enlarge itself beyond the bounds of the natural seed of Abram. He is again enjoined to walk over his inheritance, and contemplate it in all its length and breadth, with the reiterated assurance that it will be his.

Gen 13:18

Abram obeys the voice of heaven. He moves his tent from the northern station, where he had parted with Lot, and encamps by the oaks of Mamre, an Amorite sheik. He loves the open country, as he is a stranger, and deals in flocks and herds. The oaks, otherwise rendered by Onkelos and the Vulgate "plains of Mamre,"are said to be in Hebron, a place and town about twenty miles south of Jerusalem, on the way to Beersheba. It is a town of great antiquity, having been built seven years before Zoan (Tanis) in Egypt Num 13:22. It was sometimes called Mamre in Abram’ s time, from his confederate of that name. It was also named Kiriath Arba, the city of Arba, a great man among the Anakim Jos 15:13-14. But upon being taken by Kaleb it recovered the name of Hebron. It is now el-Khulil (the friend, that is, of God; a designation of Abram). The variety of name indicates variety of masters; first, a Shemite it may be, then the Amorites, then the Hittites Gen. 23, then the Anakim, then Judah, and lastly the Muslims.

A third altar is here built by Abram. His wandering course requires a varying place of worship. It is the Omnipresent One whom he adores. The previous visits of the Lord had completed the restoration of his inward peace, security, and liberty of access to God, which had been disturbed by his descent to Egypt, and the temptation that had overcome him there. He feels himself again at peace with God, and his fortitude is renewed. He grows in spiritual knowledge and practice under the great Teacher.

Poole: Gen 13:3

He went on his journey 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.

Poole: Gen 13:4

Unto the place of the altar i.e. where the altar was; for the altar itself was either fallen down, as being probably built of earth, as afterwards, Exo 20:24 , or overthrown by the wicked Canaanites. He worshipped God by prayer, and preaching to his family, Gen 18:19 , and offering sacrifices. See Gen 4:26 12:8 .

Poole: Gen 13:7

The Canaanite i.e. the Canaanites, as Gen 12:6 , the singular number for the plural, as Psa 78:45 105:33,40 .

Dwelled then in the land 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 remembered, 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 Abram’ s days, when the Canaanites were possessed, and were likely to continue the possessors and lords of the land.

Poole: Gen 13:8

Abram said unto Lot The elder, and wiser, and worthier person relinquisheth his own right to his inferior for peace sake, leaving us a noble example for our imitation.

Between me and thee, and between; or, or between, & c., and for or, as Exo 21:17 Psa 8:4 , 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.

For we be brethren 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.

Poole: Gen 13:9

Is not the whole land before thee? i.e. open to thy view, and free to choose which part thou pleasest, as thou canst agree with the owners: I give thee full power to choose before me. See a like phrase, Gen 20:15 34:10,21 47:6 .

Thou wilt take: this and the following supplement are easily gathered both from the words of this and Gen 13:11 , 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 2Ch 10:11 , with 1Ki 12:11 2Sa 23:8 , with 1Ch 11:11 .

Poole: Gen 13:10

The plain of Jordan a great plain so called, because there the pleasant river Jordan divided itself into divers little streams or rivulets, which having no visible outlet 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 19:24 .

Even as the garden of the Lord i.e. either,

1. Like that famous garden of Eden which God himself planted, Gen 2:8 . The like comparison we meet with Isa 51:3 Eze 28:13 Eze 31:8 . Or,

2. Like some excellent garden; for excellent things are thus expressed, as, the host of God, 1Ch 12:22 , i.e. a great host; cedars of God, Psa 80:10 .

Like the land of Egypt a land of eminent fertility by the influence of that great river Nilus, anciently celebrated as the granary of other countries. See Eze 31:1-18 .

Unto Zoar 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 joined 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 rendered by some, that the plain of Jordan was (before the Lord destroyed it and its cities Sodom and Gomorrah) 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.

Haydock: Gen 13:2

Rich in possession. Hebrew may be "heavy laden with cattle, gold," &c. (Menochius)

Haydock: Gen 13:6

To bear or feed their flocks, as well as those of the Chanaanites. (Calmet)

Haydock: Gen 13:8

Abram therefore, for fear of raising a quarrel with the Pherezites also, who might complain that these strangers were eating up what they had before taken possession of, suggests to his nephew the propriety of their taking different courses. Being the older, he divides, and the younger chooses, according to an ancient and laudable custom. (St. Augustine, City of God xvi. 20.)

Gill: Gen 13:1

And Abram went up out of Egypt,.... That country lying low, and so more easy to be watered by the river Nile, as it was, and Canaan being higher; whither he went, but not till the famine in Canaan ceased: he went out of Egypt, as the Jewish ^p chronologers say, after he had been there three months; but Artapanus ^q an Heathen writer, says, he stayed there twenty years:

he and his wife, and all that he had; servants and cattle:

and Lot with him: from whence it is clear that he went down with him into Egypt, and it is highly probable had great respect and favour shown him on account of his relation to Abram and Sarai; for it appears by what follows, that he was become very rich: and they all went up

into the south; into the southern part of the land of Canaan, for otherwise they came to the north; for as Egypt lay south with respect to Canaan, Canaan was north from Egypt; but they journeyed to that part of that land which was commonly called the south, either Negeb, as here, or Daroma; See Gill on Zec 7:7.

Gill: Gen 13:2

And Abram was very rich,.... He was rich in spiritual things, in faith, and in all other graces, and was an heir of the kingdom of heaven; and in temporal things, as it sometimes is the lot of good men to be, though but rarely, at least to be exceeding rich, as Abram was; or "very heavy" ^r, as the word signifies, he was loaded with wealth and riches, and sometimes an abundance of riches are a burden to a man, and, instead of making him more easy, create him more trouble; and, as we may observe presently, were the occasion of much trouble to Abram and Lot. Abram's riches lay

in cattle, in silver, and in gold; cattle are mentioned first, as being the principal part of the riches of men in those days, such as sheep and oxen, he and she asses and camels, see Gen 12:16 and besides these he had great quantities of silver and gold: the Jews say ^s he coined money in his own name, and that his coin had on one side an old man and an old woman, and on the other side a young man and a young woman. His riches no doubt were greatly increased by the gifts and presents he received from the king of Egypt during his stay there.

Gill: Gen 13:3

And he went on in his journeys from the south,.... He took the same tour, went the same road, stopping at the same resting places, as when he went down to Egypt; having learned, as Jarchi observes, the way of the earth, that a man should not change his host. Though some, as Ben Gersom, understand it of his taking his journeys as were suitable for his cattle, as they were able to bear them, and not overdrive them, lest he should kill them, but made short stages, and frequently stopped and rested. And thus he went on through the southern part of the land, until he came

even to Bethel; as it was afterwards called, though now Luz, Gen 28:19.

unto the place where his tent had been at the beginning; when he first came into the land of Canaan, to a mountain

between Bethel and Hai; afterwards called Mount Ephraim, and was four miles from Jerusalem on the north ^t; see Gen 12:8.

Gill: Gen 13:4

Unto the place of the altar, which he had made there at the first,.... When he first came to that place, and before he went down to Egypt: it is not said he came to the altar, but "to the place", where it had stood, for it seems now to have been demolished, either having fallen of itself, being made of earth, or had been destroyed by the Canaanites, since Abram left it; or perhaps it might be pulled down by Abram himself before he went from thence, that it might not be used and polluted by the idolatrous Canaanites.

And there Abram called on the name of the Lord; prayed unto him, and gave him thanks for the preservation of him and his wife in Egypt; for the support of himself and his family there during the famine in Canaan; for the increase of his worldly substance, and for the protection of him, and all that belonged to him, in his journey from Egypt thither; and for all the instances of his grace, and the rich experiences of his goodness he had favoured him with; See Gill on Gen 12:8 where the same form of expression is used.

Gill: Gen 13:5

And Lot also, which went with Abram,.... into Egypt, and was now come back with him:

had flocks, and herds, and tents; flocks of sheep, and herds of cattle, of oxen, asses and camels, and tents for himself and his servants to dwell in, and put his substance in.

Gill: Gen 13:6

And the land was not able to bear them, that they might dwell together,.... That part of the country where Abram and Lot were could not afford them room enough for their several tents; or however could not furnish them with sufficient pasturage for their flocks and herds, they were so numerous; at least could not do it so as to be contiguous to each other, that there was a necessity of one of them going further off:

for their substance was great, so that they could not dwell together; we have before an account of the substance of each of them, how great it was; and here now is noted an inconvenience which arises from a large increase of riches, that relations and friends are obliged to part, and cannot dwell together; what one would think would make them more comfortable together, is the cause and occasion of their separation.

Gill: Gen 13:7

And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle,.... Not between the two masters, but between their servants, their upper servants, that had the care of their herds to feed them, and water them; and it is very probable their strife was about pasturage and watering places, the one endeavouring to get them from the other, or to get the best; which is much more likely than what Jarchi suggests, that the herdmen of Lot were wicked men, and fed their cattle in the fields of others, and the herdmen of Abram reproved them for their robbery; but they said, the land is given of Abram, and he hath no heir, but Lot is his heir, and what robbery is this? and to this sense are the Targums of Jonathan and Jerusalem:

and the Canaanite and the Perizzite dwelt then in the land; which observation is made by Moses to point to a reason why they could not both of them have a sufficiency for their large flocks and herds, because the country was in the possession of others; and though there was to spare, yet not enough for them both. The Canaanite, though it was a general name for the people of the whole land, yet was given to a particular family in it, and was derived from their first founder Canaan, the son of Ham; the Perizzite was another family or tribe of the same nation, who had their name from פרוז, "a village"; these being Pagans or villagers, living in huts, or houses, or tents scattered up and down in the fields, and were a rough, inhuman, and unsociable sort of people, and therefore it could not be expected that they would oblige them with much pasturage and water for their flocks: and besides, this may be remarked, partly to show the danger that Abram and Lot were in through the dissension of their herdmen, since those people that were so nigh might take the advantage of their quarrels among themselves, and fall upon them both, and destroy them, and therefore a reconciliation was necessary; and partly to observe the reproach that was like to come upon them, and upon the true religion, for their sakes, should they differ among themselves, which such sort of men would gladly catch at, and improve against them.

Gill: Gen 13:8

And Abram said unto Lot,.... Being either an ear witness himself of the contentions of their servants, or having it reported to him by credible persons, he applied himself to Lot, in order to make peace, being a wise and good man; and though he was senior in years, and superior in substance, and higher in the class of relation, and upon all accounts the greatest man, yet he makes the proposal first, and lays a scheme before Lot for their future friendship, and to prevent quarrels, and the mischievous consequences of them:

let there be no strife, I pray thee, between me and thee; there had been none yet, but it was very likely there would, if the dissension should go on between their servants; they could not well avoid interesting themselves in it, when it related to their respective properties; and there must be a right and wrong in such cases to be looked into and adjusted, which might occasion a difference between them; and this Abram was desirous of preventing, and therefore bespeaks his kinsman in this loving, affectionate, and condescending language:

and or between my herdmen and thy herdmen; as he understood there was, and which, if not timely put an end to, might be of bad consequence to them both, especially as to their peace and comfort, giving this excellent reason to enforce his request:

for we be brethren; or "men brethren we be" ^u; we are men, let us act like such, the rational and humane part; they were brethren being men, so by nature all are brethren; by natural relation, Lot being the son of his brother Haran; brethren in religion, of the same faith in the one true and living God, and worshippers of him; and therefore on all accounts, by the ties of nature, relation, and religion, they were obliged to seek and cultivate peace and love.

Gill: Gen 13:9

Is not the whole land before thee?.... Signifying, that though there were not room and convenience for them both in that part of the country in which they were, yet there were in other parts; and though the land was given to Abram, he did not desire Lot to depart out of it; nay, he sets it all before him to choose what part he would dwell in, which was great condescension in him:

separate thyself, I pray thee, from me; not that he was weary of his company and fellowship with him, but, as things were circumstanced, a separation was necessary for the subsistence of their herds and flocks, and for the peace and comfort of their respective families; nor did he desire him to go out of the land, or be so far from him, that he could be of no advantage to him; but though separate, yet so near him as to give him help and assistance, as there might be occasion for it, and as there was some time after, which appears from the history of the following chapter.

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; or as the Targums of Onkelos and Jonathan are,"if thou wilt go to the north, I will go to the south, or if thou wilt go to the south, I will go to the north:''for when a man stands with his face to the east, the principal part, the north is on his left hand, and the south on his right; and this was an usual way of speaking in the eastern countries; but they were not, as Grotius observes, Aristotelians, who make the east the right hand, and the west the left. This was an instance of the peaceable disposition of Abram, and of his humility and condescension to give his nephew leave, who was in all respects inferior to him, to make his choice, to go which way he would, and take what part of the country he pleased.

Gill: Gen 13:10

And Lot lifted up his eyes,.... He immediately fell in with Abram's proposal, but had not the ingenuity to return back the choice to Abram which he gave him, but took the advantage of it; nor did he show any uneasiness or unwillingness to part from Abram, though so near a relation, and so wise and good a man, and by whose means greatly he had obtained his riches; but without giving himself any concern about this, he at once cast about in his mind where to make his choice; he considered within himself which was the best part of the country, and most convenient for his flocks and herds, and where he was most likely to increase his substance; for this phrase chiefly has respect to the eyes of the understanding, he made use of, consulted with himself with his rational powers what was fittest to be done; unless we can suppose him situated on some considerable eminence, from whence he could have a view of the whole country he made choice of, as follows:

and beheld all the plain of Jordan, that it was well watered every where; a large plain, full of rich pasturage, which had its name from the river Jordan, which by various windings and turnings ran through it, and which at harvest time overflowed its banks, and greatly contributed to the richness of the soil:

before the Lord destroyed Sodom and Gomorrah: as he afterwards did by fire from heaven, and then that part of the plain on which those cities stood was turned into a sulphurous lake:

even as the garden of the Lord, like the land of Egypt; as any most excellent garden that is full of plants and trees, well watered, and well cultivated, and taken care of; as things most excellent are sometimes expressed by having the name of God, or the Lord, added to them, as the "cedars of God", &c. or as the garden of Eden, which was planted by the Lord, abounding with all kind of trees, and was well watered by a river running through it: and some think that the plain of Jordan, and the parts thereabout, were the real garden of Eden; wherefore one learned ^w man takes the "as" here not to be a note of similitude, but of reality, and not merely comparative but causal, giving a reason why it was so watered, being the garden God; so that the plain was not like unto, but really was the garden of Eden: and another observes ^x, that the words should be rendered, "so was the garden of the Lord, as the land of Egypt", and that the repetition of the similitude only makes one comparison, and not two; not that the plain of Jordan is first compared with the garden of the Lord, and then with the land of Egypt; but the plain of Jordan, or garden of the Lord, is only compared with the land of Egypt; and with that undoubtedly it is compared, it being once a year overflowed by the river Jordan, as the land of Egypt was with the Nile, and was a most delightful and fruitful spot like that:

as thou comest unto Zoar; which is not to be connected with the land of Egypt, for Zoar was at a great distance from Egypt, but with the plain of Jordan, well watered everywhere till you come to Zoar, at the skirts of it, and which is by an anticipation called Zoar; for at this time, when Abram and Lot parted, it was called Bela, and afterwards, on another account, had the name of Zoar; see Gen 14:2.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 13:1

¹ tn Or “the South [country]” (also in v. 3).

sn Negev is the name for the southern desert region in the land of Canaan.

² tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

NET Notes: Gen 13:2

¹ tn Heb “heavy.”

² tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

NET Notes: Gen 13:3

¹ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

³ tn The words “he returned” are supplied in the translation for stylistic reasons.

⁴ tn Heb “where his tent had been.”

NET Notes: Gen 13:4

¹ tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).

² tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

NET Notes: Gen 13:5

¹ tn Heb “was going.”

² tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.

NET Notes: Gen 13:6

¹ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

² tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

³ tn The same infinitive occurs here, serving as the object of the verb.

NET Notes: Gen 13:7

¹ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

² sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

³ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

NET Notes: Gen 13:8

¹ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

NET Notes: Gen 13:9

¹ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

NET Notes: Gen 13:10

¹ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

² tn Or “plain”; Heb “circle.”

³ tn The words “he noticed” are supplied in the translation for stylistic reasons.

⁴ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

⁵ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

⁶ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

Geneva Bible: Gen 13:1

And ^{( a )} Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.

^{( a )} His great riches gotten in Egypt, did not hinder him in following his vocation.

Geneva Bible: Gen 13:3

And he went on his journeys from the south even to ^{( b )} Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;

^{( b )} He calls the place by the name which was later given to it, (Gen 23:19).

Geneva Bible: Gen 13:6

And the land was not able to ^{( c )} bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

^{( c )} This inconvenience came by their riches, which break friendships and the bounds of nature.

Geneva Bible: Gen 13:7

And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the ^{( d )} Canaanite and the Perizzite dwelled then in the land.

^{( d )} Who seeing their contention, might blaspheme God and destroy them.

Geneva Bible: Gen 13:8

And Abram said unto Lot, Let there be no ^{( e )} strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren.

^{( e )} He cuts off the opportunity for contention: therefore the evil ceases.

Geneva Bible: Gen 13:9

[Is] not the whole land before thee? separate thyself, I pray thee, from me: if [thou wilt ^{( f )} 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.

^{( f )} Abram resigns his own right to buy peace.

Geneva Bible: Gen 13:10

And Lot lifted up his eyes, and beheld all the plain of Jordan, that it [was] well watered every where, before the LORD destroyed Sodom and Gomorrah, [even] as the ^{( g )} garden of the LORD, like the land of Egypt, as thou comest unto Zoar.

^{( g )} Which was in Eden, (Gen 2:10).

Commentary -- Verse Range Notes

TSK Synopsis: Gen 13:1-18

1 Abram and Lot return with great riches out of Egypt.

6 Strife arises between Abram's herdsmen and those of Lot.

8 Abram meekly refers it to Lot to choose his part of the country,

10 and Lot goes to Sodom.

14 God renews the promise to Abram.

18 He removes to Hebron, and there builds an altar.

Maclaren: Gen 13:1-13

Genesis 13:1-13

The main lesson of this section is the wisdom of seeking spiritual rather than temporal good. That is illustrated on both sides. Prosperity attends Abram and Lot while they think more of obeying God than of flocks and herds. Lot makes a mistake, as far as this world is concerned, when he chooses his place of abode for the sake of its material advantages. But the introductory verses (Genesis 13:1-4) suggest a question, and seem to teach an important lesson. Was Abram right in so soon leaving the land to which God had led him, and going down to Egypt? Was that not taking the bit between his teeth? He had been commanded to go to Canaan; should he not have stopped there--famine or no famine--till the same authority commanded him to leave the land? If God had put him there, should he not have trusted God to keep him alive in famine? The narrative seems to imply that his going to Egypt was a failure of faith. It gives no hint of a divine voice leading him thither. We do not hear that he builded any altar beside his tent there, as he had done in the happier days of life by trust. His stay resulted in peril and in something very like lying, for which he had to bear the disgrace of being rebuked by an idolater, and having no word of excuse to offer. The great lesson of the whole section, and indeed of Abram's whole life, receives fresh illustration from the story thus understood, which preaches loudly that trust is safety and wellbeing, and that it is always sin and always folly to leave Canaan, where God has put us, even if there be a famine, and to go down into Egypt, even if its harvests be abundant.

But another lesson is also taught. After the interruption of the Egyptian journey, Abram had to begin all his Canaan life over again. Very emphatically the narrative puts it, that he went to the place where his tent had been at the beginning,' to the altar which he had made at the first. Yes! that is the only place for a man who has faltered and gone aside from the course of obedience. He must begin over again. The backsliding Christian has to resort anew to the place of the penitent, and to come to Christ, as he did at first for pardon. It is a solemn thought that years of obedience and heroism's of self-surrender, may be so annihilated by some act of self-seeking distrust that the whole career has, as it were, to be begun anew from the very starting-point. It is a blessed thought that, however far and long we may have wandered, we can always return to the place where we were at the beginning, and there call on the name of the Lord.

Note how we are taught here the great truth for the old Testament, that outward prosperity follows most surely those who do not seek for it. Abram's wealth has increased, and his companion, Lot, has shared in the prosperity. It is because he went with Abram' that he had flocks, and herds, and tents.' Of course, the connection between despising the world and possessing it is not thus close in New Testament times. But even now, one often sees that the men who will be rich fall into a pit of poverty, and that a heart set on higher things, which counts earthly advantages second and not first, wins a sufficiency of these most surely. Foxlike cunning, and wolf-like rapacity, and Devil-like selfishness, which make up a large portion of what the world calls great business capacity,' do not always secure the prize. But the real possession of earth and all its wealth depends to-day, as much as ever it did in Abram's times, on seeking first the kingdom of God, and His righteousness.' Only when we are Christ's are all things ours. They are ours, not by the vulgar way of what the world calls ownership, but in proportion as we use them to the highest ends of helping us to grow in wisdom and Christ-likeness, in the measure in which we subordinate them to heavenly good, in the degree in which we employ them as means of serving Christ. We can see the Pleiades best by not looking directly at, but somewhat away from, them; and just as pleasure, if made the direct object of life, ceases to be pleasure, so the world's goods, if taken for our chief aim, cease to yield oven the imperfect good which they can bestow.

But now we have to look at the two dim figures which the remainder of this story presents to us, and which shine there, in that far-off past, types and instances of the two great classes into which men are divided,-Abram, the man of faith; Lot, the man of sense.

Mark the conduct of the man of faith. Why should he, who has God's promise that all the land is his, squabble with his kinsman about pasture and wells The herdsmen naturally would come to high words and blows, especially as the available land was diminished by the claims of the Canaanite and Perizzite.' But the direct effect of Abram's faith was to make him feel that the matter in dispute was too small to warrant a quarrel. A soul truly living in the contemplation of the future, and filled with God's promises, will never be eager to insist on its rights, or to stand on its dignity, and will take too accurate a measure of the worth of things temporal to get into a heat about them. The clash of conflicting interests, and the bad blood bred by them, seem infinitely small, when we are up on the height of communion with God. An acre or two more or less of grass land does not look all-important, when our vision of the city which hath foundations is clear. So an elevated calm and sweet reasonableness' will mark the man who truly lives by faith, and he will seek after the things that make for peace. Abram could fight, as Old Testament morality permitted, when occasion arose, as Lot found out to his advantage before long. But he would not strive about such trifles.

May we not venture to apply his words to churches and sects? They too, if they have faith strong and dominant, will not easily fall out with one another about intrusions on each other's territory, especially in the presence, as at this day, of the common foe. When the Canaanite and the Perizzite are in the land, and Unbelief in militant forms is arrayed against us, it is more than folly, it is sin, for brethren to be turning their weapons against each other. The common foe should make them stand shoulder to shoulder.

Abram's faith led, too, to the noble generosity of his proposal. The elder and superior gives the younger and inferior the right of option, and is quite willing to take Lot's leavings. Right or left--it mattered not to him; God would be with him, whichever way he went; and the glorious Beyond, for which he lived, blazed too bright before his inward sight to let him be very solicitous where he was. I have learned, in whatsoever state I am, therewith to be content.' It does not matter much what accommodation we have on shipboard, when the voyage is so short. If our thoughts are stretching across the sea to the landing at home, and the welcome there, we shall not fight with our fellow-passengers about our cabins or places at the table. And notice what rest comes when faith thus dwindles the worth of the momentary arrangements here. The less of our energies are consumed in asserting ourselves, and scrambling for our rights, and cutting in before other people, so as to get the best places for ourselves, the more we shall have to spare for better things; and the more we live in the future, and leave God to order our ways, the more shall our souls be wrapped in perfect peace.

Mark the conduct of the man of sense. We can fancy the two standing on the barren hills by Bethel, from one of which, as travelers tell us, there is precisely the view which Lot saw. He lifted up his greedy eyes, and there, at his feet, lay that strange Jordan valley with its almost tropical richness, its dark lines of foliage telling of abundant water, the palm-trees of Jericho perhaps, and the glittering cities. Up there among the hills there was little to tempt,--rocks and scanty herbage; down below, it was like the lost Eden, or the Egypt from which they had but lately come. What need for hesitation? True, the men of the plain were' wicked and sinners before the Lord exceedingly,' as the chapter says with grim emphasis. But Lot evidently never thought about that. He knew it, though, and ought to have thought about it. It was his sin that he was guided in his choice only by considerations of temporal advantage. Put his action into words, and it says, Grass for my sheep is more to me than fellowship with God, and a good conscience.' No doubt he would have had salves enough. I do not need to become like them, though I live among them.' A man must look after his own interests.' I can serve God down there as well as up here.' Perhaps he even thought that he might be a missionary among these sinners. But at bottom he did not seek first the kingdom of God, but the other things.

We have seldom the choice put before us so dramatically and sharply; but it is as really presented to each. There is the shameless cynicism of the men who avowedly only ask the question, Will it pay?' But there are subtler forms which affect us all. It is the standing temptation of Englishmen to apply a money standard to everything, to adopt courses of action of which the only recommendation is that they promote getting on in the world. Men who call themselves Christians select schools for their children, or professions for their boys, or marriages for their daughters, down in Sodom, because it will give them a lift in life which they would not get up in the starved pastures at Bethel, with nobody but Abram and his like to associate with. If the earnestness with which men pursue an end is to be taken as any measure of its importance in their eyes, it certainly does not look much as if modern average Christians did believe that it was of more moment to be united to God, and to be growing like Him, than to secure a good large share of earthly possessions. Tried by the test of conduct, their faith in getting on is a great deal deeper than their faith in getting up. But if our religion does not make us put the world beneath our feet, and count all things but loss that we may win Christ, we had better ask ourselves whether our religion is any better than Lot's, which was second-hand, and was much more imitation of Abram than obedience to God.

Lot teaches us that material good may tempt and conquer, even after it has once been overcome. His early life had been heroic; in his young enthusiasm, he had thrown in his portion with Abram in his great venture. He had not been thinking of his flocks when he left Haran. Probably, as I have just said, he was a good deal galvanized into imitation; but still, he had chosen the better part. But now he has tired of a pilgrim's life. There are men who cut down the thorns, and in whom the seed is sown; but thorns are tenacious of life, and quick growing, and so they spread over the field and choke the seed. It is easier to take some one bold step than to keep true through life to its spirit. Youth contemns, but too often middle-age worships, worldly success. The world tightens its grasp as we grow older, and Lot and Demas teach us that it is hard to keep for a lifetime on the heights. Faith, strong and over renewed by communion, can do it; nothing else can.

Lot's history teaches what comes of setting the world first, and God's kingdom second. For one thing, the association with it is sure to get closer. Lot began with choosing the plain; then he crept a little nearer, and pitched his tent towards' Sodom; next time we hear of him, he is living in the city, and mixed up inextricably with its people. The first false step leads on to connections unforeseen, from which the man would have shrunk in horror, if he had been told that he would make them. Once on the incline, time and gravity will settle how far down we go. We shall see, in subsequent sections, how far Lot's own moral character suffered from his choice. But we may so far anticipate the future narrative as to point out that it affords a plain instance of the great truth that the sure way to lose the world as well as our own souls, is to make it our first object. He would have been safe if he had stopped up among the hills. The shadowy Eastern kings who swooped down on the plain would never have ventured up there. But when we choose the world for our portion, we lay ourselves open to the full weight of all the blows which change and fortune can inflict, and come voluntarily down from an impregnable fastness to the undefended open.

Nor is this all; but at the last, when the fiery rain bursts on the doomed city, Lot has to give all the wealth for which he has sacrificed conscience and peace, and escapes with bare life; he suffers loss even if he himself is saved as dragged through the fire.' The world passeth away and the lust thereof, but he that doeth the will of God abideth for ever. The riches which wax not old, and need not to be left when we leave all things besides, are surely the treasures which the calmest reason dictates should be our chief aim. God is the true portion of the soul; if we have Him, we have all. So, let us seek Him first, and, with Him, all else is ours.

MHCC: Gen 13:1-4

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, Pro 10:22. Though it is hard for a rich man to get to heaven, yet in some cases it may be, Mar 10:23, Mar 10:24. Nay, outward prosperity, if well managed, is an ornament to piety, and an opportunity for doing more good. Abram removed to Beth-el. 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.

MHCC: Gen 13:5-9

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.

MHCC: Gen 13:10-13

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.

Matthew Henry: Gen 13:1-4

I. Here is Abram's return out of Egypt, Gen 13:1. 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 Rth 1:6.

II. His wealth: He was very rich, Rth 1:2. 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 2:6. 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, Pro 10:22. 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, Mar 10:23, Mar 10:24. Abram was very rich and yet very religious. Nay, as piety is a friend to outward prosperity (1Ti 4:8), 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, Gen 13:3, Gen 13:4. 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 (Gen 35:1), Go up to Bethel, 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, Gen 12:8. 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.

Matthew Henry: Gen 13:5-9

We have here an unhappy falling out between Abram and Lot, who had hitherto been inseparable companions (see Gen 13:1, and Gen 12:4), but now parted.

I. The occasion of their quarrel was their riches. We read (Gen 13:2) how rich Abram was; now here we are told (Gen 13:5) 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, Zec 8:23. 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 66:10. 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, 1Ti 6:9. 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, Gen 13:7. 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, Gen 13:8.

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, Luk 22:26. We have no such custom, 1Co 11:16. "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 tomorrow, 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? Gen 13:9. 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 us, we may well afford to beseech one another, to be reconciled, 2Co 5:20. (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 (Gen 12:7), 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 give 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, Mat 5:39, Mat 5:40. It is not only the punctilios of honour, but even interest itself, that in many cases must be sacrificed to peace.

Matthew Henry: Gen 13:10-13

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 plan of Jordan, the flat country in which Sodom stood, that it was admirably well watered every where (and perhaps the strife had been about water, which made him particularly fond of that convenience), and so Lot chose all that plain, Gen 13:10, Gen 13:11. 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, Gen 13:13. 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 3:9. 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, Eze 16:49. 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 (2Pe 2:7, 2Pe 2:8), 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 (Psa 120:5), and it cannot but be the more grievous, if, as Lot here, they have brought it upon themselves by an unadvised choice.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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 .

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 13:1-18

3. Abram's separation from Lot ch. 13

This chapter records how Abram, though threatened with major conflict with Lot because of their herdsmen's strife, magnanimously gave his nephew his choice of what land he wanted. Lot took an area that was very fertile, though inhabited by wicked people. In return God blessed Abram with a reaffirmation of His promise. This was the fourth crisis Abram faced.

13:1-4 Abram returned from Egypt through the Negev and settled down near his former location between Bethel and Ai.

"Of special interest is that in Genesis 12:10-13:4 Lot occupies the same position as that of the mixed multitude' (Ex 12:38) in the narrative of Genesis 41--Exodus 12. In other words the author apparently wants to draw the reader's attention to the identification of Lot with the mixed multitude.' It is as if Lot is seen in these narratives as the prefiguration of the mixed multitude' that comes out of Egypt with the Israelites."⁴⁴⁴

13:5-7 When it became clear that there was not enough pasture to sustain all the flocks of both Abram and Lot, Abram suggested that Lot separate from him. He gave his nephew the choice of where he wanted to settle. This was a magnanimous gesture on Abram's part. If he was older than Lot, which is probable, it shows even greater graciousness.

Lot would have been the most likely candidate for the role of Abram's heir since Sarai was barren. He was a part of Abram's household and a blood relative (nephew). Abram probably regarded Lot at this time as the heir through whom God would fulfill His promises.

13:8-10 In offering Lot either the "left" or the "right" (v. 9) Abram was evidently suggesting that he and Lot partition the Promised Land; he would take one part and his nephew the other (cf. 22:3-10). Important to our appreciation of Abram's offer is knowledge of the fact that the Hebrews, as well as other ancient peoples, were eastern oriented (as contrasted with northern oriented, as we are). Abram and Lot were probably looking east when Abram made his suggestion (v. 9). Thus "Lot lifted up his eyes and saw the valley of the Jordan" (v. 10), which was to the east of where they stood (perhaps on Mt. Asor, the highest point in that part of Canaan, and only a short walk from both Bethel and Ai). Thus when Abram offered Lot what was on his left he was referring to northern Canaan, the area around Shechem (cf. 12:6; 33:18-34:31; 37:12-17) as far south as Bethel and Ai. The other choice was what was on their right: southern Canaan including Hebron and the Negev (cf. 13:6, 9; 13:1, 18; 20:1; et al.). Both men had previously lived in both regions.

Moses' description of the Jordan valley as being similar to Egypt (v. 10) should have warned the Israelite readers of Genesis against desiring to return to Egypt (cf. Exod. 16:3; Num. 11:5; 14:2-3).

13:11-13 Lot, however, chose neither of these options, north or south. Instead he decided to move east into the valley of the Jordan (v. 11). Earlier we read that Adam, Eve, and Cain traveled east after they sinned (3:24; 4:16) and that the people of Babel went east and rebelled against God (11:2). Thus Lot's move east makes us a bit uneasy (cf. 12:3). At this time the Jordan River was the eastern border of Canaan that continued south from the southeastern end of the Salt (Dead) Sea and southwest toward Kadesh Barnea (10:19). It then proceeded to the Great (Mediterranean) Sea along the Wadi el Arish (Brook of Egypt; cf. Num. 34:1-29; Josh. 15:1-14). The text contrasts "the land of Canaan" with "the cities of the Valley" (v. 12). The place Lot chose to settle was on the eastern frontier of the Promised Land (v. 11).

". . . this choice by Lot made rather final the rupture between him and Abram."⁴⁴⁵

Lot's choice erected another hurdle for Abram's faith in the promises of God and precipitated another crisis in the "obstacle story" of how God would fulfill His promises to Abram. Lot chose the Jordan Valley.

"Due to the combination of water (emerging from underground springs fed by the limestone hills farther west [of Jericho]), soil (deposited on the plain from the same hills) and climate (warm and sunny during most of the year), the region is known for all types of agricultural products, especially dates and balsam (used in ancient ointments). . . . It is not surprising that Lot, who with Abraham had lived for a short time in the lush Nile Valley of Egypt [chose as he did] . . . His choice appears to have been made from the mountains northeast of Bethel, with a view of the Jericho oasis or the Plains of Moab."⁴⁴⁶

Lot's choice seems to have been influenced to some extent by a desire to ally himself with the native inhabitants (cf. 13:7, 12; 19:1-26) as well as by the natural fruitfulness of the Jordan Valley (v. 10).

"In any given situation, what you are determines what you see, and what you see determines what you do."⁴⁴⁷

"The close parallels between the two [cities, i.e., Babylon and Sodom] which are created in the narrative of chapter 13 suggest that the author intends both cities to tell the same story. As in the case of parallels and repetitions throughout the book, the double account of God's destruction of the city in the east' is intended to drive home the point that God's judgment of the wicked is certain and imminent (cf. 41:32)."⁴⁴⁸

13:14-17 Abram was now without an heir. However, Yahweh appeared to him at this crucial time (v. 14) and reconfirmed the promise of land that, He said, He would give to Abram's offspring (v. 15).

Abram "lifted up his eyes" also (v. 14), but he saw the whole land as far as he could see in every direction. God repeated His promise to give him and his descendants all the land he saw. This promise was more specific than God's previous promises regarding the seed and the land (12:2, 7). This was God's third revelation to Abram. It contained three specifics.

1. Abram's heir would be his own seed (offspring; vv. 15-16).

2. God would give the land to Abram and his descendants forever (v. 15).

3. Abram's descendants would be innumerable (v. 16).

The figure of "dust" suggests physical seed (v. 16; cf. 2:7). The "stars" figure given later (15:5) suggests heavenly or spiritual seed, in addition to physical seed.

God's encouragement to walk through the land (v. 17) suggested that Abram should claim the promise by treading the land under his feet. In the ancient Near East victorious armies claimed defeated territory by marching through it.

"The divine promise of land and other blessings (Gen. 12:1-3; 15:18-21; 17:1-8) is in the form of a covenant known technically in ancient Near Eastern studies as a covenant of grant.' It was made at the initiative of the granter and often with no preconditions or qualifications."⁴⁴⁹

13:18 Abram later relocated near Hebron where he built another altar and worshipped again (v. 18).

Many of the commentators have seen two types of believers in Abram and Lot. One commits himself completely to trusting and obeying God though not without occasional failures in his faith. The other wants both what God and what the world can give him. These correspond to a spiritual and a carnal believer, a single-minded and a double-minded believer. When Abram gave Lot the choice of where he wanted to live, Abram was giving up any claim to temporal advantages and was trusting God to bless him as God had promised He would. This step of faith led to greater blessing by God (vv. 14-17). Abram's response to this fresh revelation was again worship.

People who truly believe God's promises of provision can be generous with their possessions.

Guzik: Gen 13:1-18

Genesis 13 - God Promises Abram the Land Again

A. Abram and Lot separate.

1. (1-4) Abram returns to the land promised to him.

Then Abram went up from Egypt, he and his wife and all that he had, and Lot with him, to the South. Abram was very rich in livestock, in silver, and in gold. And he went on his journey from the South as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai, to the place of the altar which he had made there at first. And there Abram called on the name of the LORD.

a. To the place where his tent had been at the beginning: Even though Abram came back from Egypt with great riches, he returned to the same place as before. He was right back where he started. Essentially, Abram's time in Egypt was wasted time. God could have and would have provided for his needs in Canaan.

i. Abram should not have used the blessing God brought to him in Egypt as a justification for going there. Even though God is great enough to bring good even when we disobey, there is still a cost to pay.

ii. Abram's unbelief took him from his place of worship; it led him into sin, and caused him to lead others into sin. It made him more confident in his ability to lie than in the protecting power of God. It even broke apart his family for a while. Finally, even an ungodly king rightly rebuked him.

b. To the place of the altar which he had made there at first: Yet, Abram also did what he should. Instead of torturing himself about his past sin, he got busy doing what he needed to do: living with the tent as a pilgrim and the altar as a worshipper, and calling on the name of the LORD.

i. The church has always had the challenge of what to do with believers who slip into sin and want to come back into the church. For example, in the third century, the heroes of the faith were the martyrs and the confessors, but there were also many "lapsed" believers who buckled under the threat of persecution. Some churches were too lax, admitting them back as if nothing happened. Some were too harsh, saying they could never come back to the church and be used of God. Most churches did the right thing: they allowed the lapsed back, but basically as beginners again, not pretending as if nothing happened.

ii. Here, Abram came back into the Promised Land basically as a beginner. He came back to Bethel, back with the tent and the altar, back doing what he should.

iii. God wants us to walk in our first love and our first works (Revelation 2:4-5).

2. (5-7) Contention between Abram's and Lot's hired workers.

Lot also, who went with Abram, had flocks and herds and tents. Now the land was not able to support them, that they might dwell together, for their possessions were so great that they could not dwell together. And there was strife between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock. The Canaanites and the Perizzites then dwelt in the land.

a. Lot also, who went with Abram: God commanded Abram to leave his family behind when he came to the land of Canaan (Genesis 12:1), but Abram brought his nephew Lot along with him. Trouble like this was the result.

i. This conflict came now, when Abram did the right thing. When we get right with God, we can often expect attack from the devil.

b. There was strife between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock: Something had to be done about this strife between the estates of Abram and Lot, because they could not continue a conflict like this before the unbelieving inhabitants of Canaan.

i. When the Canaanites and the Perizzites then dwelt in the land, and saw the men of Abram and Lot fighting, they must have thought, "Oh, they're just like us. They say they worship another God, a God they say is the true God, but I see they are really just like us."

ii. "Many people will never listen to what any believer says because of what some believers are." (Barnhouse)

c. Their possessions were so great: This is the first mention of wealth in the Bible. There was a great difference between the riches of Abram and the riches of Lot. They both had great wealth, but Lot's wealth possessed him. Abram had great possessions, but they did not possess him.

3. (8-9) Abram's generous offer to Lot.

So Abram said to Lot, "Please let there be no strife between you and me, and between my herdsmen and your herdsmen; for we are brethren. Is not the whole land before you? Please separate from me. If you take the left, then I will go to the right; or, if you go to the right, then I will go to the left."

a. Is not the whole land before you? Since Abram was the eldest, and gave all the land to Abram (not to Lot), it was pure generosity on Abram's part that caused him to make this offer to Lot.

b. If you take the left, then I will go to the right: Abram was able to fight when the occasion demanded it. He did not yield to Lot out of weakness, but out of love and trust in God. A few acres of grazing land didn't seem worth fighting for to a man with an eternal perspective.

i. God was glorified when Paul, out of love, waived his right to be supported by the gospel (1 Corinthians 9:14-18). God was glorified when Jesus, out of love, waived his right to an existence which knew no human suffering or trial by experience (Philippians 2:5-11).

ii. Abram fulfilled the New Testament principle of love: Let each of you look out not only for his own interests, but also for the interests of others. (Philippians 2:4)

c. If you go to the right, then I will go to the left: Right or left, Abram knew he could trust God. He did it because he learned God would provide for his needs, and he did not have to worry about being too generous. Abram knew whatever Lot chose God would make sure Abram came out all right.

i. In Egypt, Abram thought he had to take his fate into his own hands. He had to look out for "number one." Now, he is wiser and is willing to let God look out for his interests. Right or left, it didn't matter to Abram, because God would be there.

***

ii. Because he trusted in God, Abram did not have to be obsessed with his own "rights" and neither do we. The only right we truly have is the right to go to hell. Everything else is the free gift of God and has nothing to do with our "rights."

4. (10-13) Lot chooses his portion of land.

And Lot lifted his eyes and saw all the plain of Jordan, that it was well watered everywhere (before the LORD destroyed Sodom and Gomorrah) like the garden of the LORD, like the land of Egypt as you go toward Zoar. Then Lot chose for himself all the plain of Jordan, and Lot journeyed east. And they separated from each other. Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain and pitched his tent even as far as Sodom. But the men of Sodom were exceedingly wicked and sinful against the LORD.

a. Like the garden of the LORD: Lot made his choice purely based on what he could see with his eyes. He cares only for the material abundance of the land, and cares nothing for how it will impact him and his family spiritually.

i. As much as anything, faith means we do not walk by what we see, but by what we know to be true in God: For we walk by faith, not by sight (2 Corinthians 5:7). Abram was walking by faith; Lot was walking only by sight.

b. Pitched his tent even as far as Sodom: It is only this far for now, but later Lot will become a leader of this sinful city. Valuing only the things that can be seen will increase his wealth temporarily, but Lot will lose it all.

i. Of course Lot thought, "I can serve God as well there as here. They probably need a witness." But he was deceiving himself. Beware of our ability to deceive ourselves! The heart is deceitful above all things, and desperately wicked; who can know it? (Jeremiah 17:9)

ii. "In the end, he who sought this world lost it, and he who was willing to give up anything for the honour of God found it." (Maclaren)

iii. It wasn't Lot's choice that led his heart astray. His heart was already astray, and it was demonstrated by his choice.

B. God confirms His promise to Abram.

1. (14-15) God promises the land to Abram and to his descendants forever.

And the LORD said to Abram, after Lot had separated from him: "Lift your eyes now and look from the place where you are; northward, southward, eastward, and westward; for all the land which you see I give to you and your descendants forever."

a. After Lot had separated from him: God wanted to talk to Abram alone after Lot had left. This was a promise made to Abram, not to Abram's nephew.

i. This promise of the land had been made to Abram when he lived in Ur of the Chaldeans (Genesis 12:1-3, Acts 7:2-4). God is now repeating this promise.

b. All the land which you see I give to you: God also wanted to remind Abram that even though Abram had been generous enough to "give" some of the land to Lot, God still said the land belonged to Abram.

2. (16) God reminds Abram of His promise to give Abram many descendants.

"And I will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered."

a. I will make your descendants as the dust of the earth: This was quite a promise to make to a childless man in his 70's or 80's, but Abram knew to walk by faith and not by sight.

b. Your descendants: Again, this promise of many descendants was made to Abram when he lived in Ur of the Chaldeans (Genesis 12:1-3, Acts 7:2-4). To assure Abram, God repeats the promise.

3. (17-18) Abram walks through the land God gave to him.

"Arise, walk in the land through its length and its width, for I give it to you." Then Abram moved his tent, and went and dwelt by the terebinth trees of Mamre, which are in Hebron, and built an altar there to the LORD.

a. Arise, walk in the land through its length and its width, for I give it to you: As a token of Abram's reception of the land by faith, God wants Abram to explore the land of promise, to walk through it as if it were his, though he does not have "title deed" to it yet.

i. In the same way, God wants us to explore our "land of promise," His Word, where God has given to us exceedingly great and precious promises (2 Peter 1:4), where He has given us all things that pertain to life and godliness (2 Peter 1:3). He wants us to walk through this "land," possessing it by faith.

b. Dwelt by the terbinth trees of Mamre, which are in Hebron: The name Mamre means, "vision."; Hebron means "communion." Abram is once again walking in the LORD's vision for him and in communion with the LORD.

c. And built an altar there to the LORD: Abram built another altar. He lived life in constant awareness of the need for a sacrificial atonement and covering.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 13:8

Q: In Gen 13:8, 29:15, how were these men brothers?

A: In Genesis 13:8 Abram is calling Lot his brother, while in Genesis 29:15, Laban is calling Jacob his brother. The Bible is recording that Abram and Laban were expressing both their close feelings and their blood kinship, but they were not actually brothers.

The skeptical Asimov’s Guide to the Bible p.819-820 does not see any problem with this, but adds that in these cases enough genealogical material is usually given so that we know the exact relationship. This is not the case with Jesus’ brothers, so they likely were biological half-brothers.

Bible Query: Gen 13:8

Q: In Gen 13:8, how do you pronounce "Mamre"?

A: Cruden’s Concordance and the Wycliffe Bible Dictionary both say it is pronounced "Mam’-re", with a long "e" and the accent on the first syllable.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 13 (Chapter Introduction)

Overview

Gen 13:1, Abram and Lot return with great riches out of Egypt; Gen 13:6, Strife arises between Abram’s herdsmen and those of Lot; Gen 13:8, Abram meekly refers it to Lot to choose his part of the country, Gen 13:10, and Lot goes to Sodom; Gen 13:14, God renews the promise to Abram; Gen 13:18, He removes to Hebron, and there builds an altar.

Poole: Genesis 13 (Chapter Introduction)

CHAPTER 13

Abram returns from Egypt to Canaan with Lot, Gen 13:1 . He comes to Beth-el; calls on the Lord, Gen 13:3,4 . Abram and Lot being both very rich are obliged to part. Lot goes to Sodom, Gen 13:5-12 . The men of Sodom exceeding wicked, Gen 13:13 . God renews his promise to Abram concerning Canaan and a numerous issue, Gen 13:14-17 . Abram removes to Mamre, and there builds an altar, Gen 13:18 .

1918 i.e. Into the southern part of Canaan, from whence he came, Gen 12:9 , and which in Scripture is called simply the south, Jos 10:40 11:16 . Otherwise he went rather into the north: but the Scripture being written for the Jews, doth frequently accommodate the names of the quarters of the world to them.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 13 (Chapter Introduction)

(Gen 13:1-4) Abram returns out of Egypt with great riches.

(Gen 13:5-9) Strife between the herdsmen of Abram and Lot. Abram gives Lot his choice of the country.

(Gen 13:10-13) Lot chooses to dwell at Sodom.

(Gen 13:14-18) God renews his promise to Abram, who removes to Hebron.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 13 (Chapter Introduction)

In this chapter we have a further account concerning Abram. I. In general, of his condition and behaviour in the land of promise, which was now the land of his pilgrimage. 1. His removes (Gen 13:1, Gen 13:3, Gen 13:4, Gen 13:18). 2. His riches (Gen 13:2). 3. His devotion (Gen 13:4, Gen 13:18). II. A particular account of a quarrel that happened between him and Lot. 1. The unhappy occasion of their strife (Gen 13:5, Gen 13:6). 2. The parties concerned in the strife, with the aggravation of it (Gen 13:7). III. The making up of the quarrel, by the prudence of Abram (Gen 13:8, Gen 13:9). IV. Lot's departure from Abram to the plain of Sodom (Gen 13:10-13). V. God's appearance to Abram, to confirm the promise of the land of Canaan to him (Gen 13:14, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. Genesis 12-36: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1985.

_____. Genesis 37-50: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1986.

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_____. Esther: The Triumph of God's Sovereignty. Everyman's Bible Commentary series; Chicago: Moody Press, 1979.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 13 (Chapter Introduction)

INTRODUCTION TO GENESIS 13

This chapter gives an account of the return of Abram from Egypt to the land of Canaan, and to the same place in it he had been before, Gen 13:1 and of a strife between the herdsmen of Abram and Lot, and the occasion of it, Gen 13:5 which was composed by the prudent proposal of Abram, Gen 13:8 upon which they parted; Abram continued in Canaan, and Lot chose the plain of Jordan, and dwelt near Sodom, a place infamous for wickedness, Gen 13:10 after which the Lord renewed to Abram the grant of the land of Canaan to him, and to his seed, Gen 13:14 and then he removed to the plain of Mamre in Hebron, and there set up the worship of God, Gen 13:18.