Genesis 13

Chap. XIII. Ver. 1—13. Abram returns to Bethel, and parts from Lot.—Abram, though going from Egypt, did not think of returning to Haran, much less to Ur, the city of idols; but he remembered Bethel, where, before he went into Egypt, he had erected an altar, and “called upon the name of the Lord.” Probably his conscience now smote him for his dissimulation in that country, and he was anxious to renew his vows and communion with his God. But Abram and Lot were both rich, and riches often breed strife, if not between the parties themselves, between their families and servants. So it was in this case, there was strife between their herdsmen. ‘Bad servants (says Henry) often make a great deal of mischief in families by their pride and passion, their lying, slandering, and tale-bearing.”

So disputes between servants often occasion division between their masters, “Let there be no strife, I pray thee, between me and thee,” (said Abram,) for we are brethren.” This is a powerful argument against strife among Christians; and if it were properly understood, it would put down all rivalry and assuming airs: e.g. Fase though the elder, and the uncle of Lot, put himself on a level with him. He does not say, “You are my nephew,” but “we are brethren.” Once more, Abram seems to fear that these disputes among themselves, if not put an end to, might involve them in disgrace with the heathen. So Jacob said to Simeon and Levi, “Ye have troubled me to make me stink [that is, to make me obnoxious] among the inhabitants of the land—the Canaanites and the Perizzites.”

((Genesis 34:30).) “The quarrels of professors,” says the pious commentator just quoted, “are the reproach of profession, and give occasion to the enemies of the Lord to blaspheme.” Abram was very rich in cattle, in silver, and in gold, the latter probably having been received from the Canaanites for cattle; for many of these seem to have been a trafficking people, (like the modern Jews,) and took cattle for food in exchange for the precious metals. But Abram, though very rich, was neither covetous nor overbearing, for his proposal to his nephew Lot was generous and liberal, and was as such accepted without hesitation. Lot chose the plain of Jordan, which was well watered, like “the garden of the Lord,”

and “pitched his tent toward Sodom;” regarding the country with “a grazier’s eye,” as one expresses it, rather than with an eye of faith. A good man, in choosing his residence, should always inquire into the character of the neighbourhood; since bad neighbours are dangerous, both to our peace and to our characters. Lot must know that the inhabitants of the plain were “‘sinners before the Lord exceedingly.” But Lot soon after went to reside in Sodom, with his daughters. Now, as Lot was a “just and righteous man,” may we not hope that he flattered himself that, by his influence, exhortation, and example, he might be instrumental in reforming them? But it was a dangerous experiment; and though he does not appear to have been contaminated by the connexion, he was much distressed and grieved.

For, by what he saw and heard in dwelling among them, St. Peter tells us, “his righteous soul was vexed from day to day.” (2 Peter ii. 8, 9.) Ver. 14—18. The promise renewed to Abram.—In the close of this chapter, God again renews to Abram the promise of the land of Canaan, and an innumerable posterity. First, he is commanded on every side to look around him, (outseen from an elevated situation,) and he is told that all the country, as far as he could see on either hand, should be given to him in his posterity,—that that posterity should be innumerable,—and that the grant should be “for ever.” He is farther commanded to arise, and “walk through the land, in the length and breadth thereof,” that he may understand the full extent of the grant now made, or rather now confirmed to him.

Thus “by faith Abraham sojourned in the land of promise, as in a strange country, dwelling in tabernacles (or tents) with Isaac and Jacob, the heirs with him of the same promise.” ((Hebrews 11:9).) The Jews have found some difficulty in reconciling this promise of the land “for ever,” with the short period during which they retained possession of the country; and this is only to be done by faith. 1. Faith discovers another seed engrafted on the stock of Abraham; namely, the eternal seed; Christ himself in the first instance, “in whom all the promises are yea and amen;” and then the children of Abraham’s faith. “Know ye, therefore,” saith the apostle, “that they which are of faith, the same are the children of Abraham.”

((Galatians 3:7).) 2. Faith discovers another and a “better country;” for of Abraham it is said, he “looked for a city that hath foundations (namely, the New Jerusalem,) whose maker and builder is God.” ((Hebrews 11:10); compare (Revelation 22)) Now here we have a fulfilment of the promise to his natural seed, who have truly been innumerable; and, 2dly, to the spiritual seed, which are proved a more so. Again, here is for Israel a temporal Canaan, which remained theirs till they forfeited it by sin and unbelief; and, 2dly, here is to Abraham a spiritual seed, which obtain the spiritual Canaan “and better promises,” and which shall, in the fullest sense, be theirs for ever. But the most extraordinary circumstance attending this history is, that Abraham believed these promises while, as yet, he had no offspring, and his own body was “as good as dead,”

as the apostle speaks, as to all such hopes. Yet “in hope he believed against hope, counting him faithful who had promised.” ((Romans 4:18-22). (Hebrews 11:11).)

Notes on the verses

Cap. XIII Ver. 3. Even to Beth-el:—[i. e. the place which was afterwards called Bethel by Jacob, and so called when Moses wrote; for its first name was Luz. (ch. xxviii. 19.) Bethel was situated, according to Eusebius, 12 miles north of Jerusalem, towards Sichem, on the confines of Ephraim and Benjamin. Hai, or Ai, lay a little east of Bethel; and Eusebius and Jerome tell us, that in their time were shown some small remains of its ruins. Masius says, that Ai was three leagues from Jericho, and Bethel one from Ai.]—Bagster. Ver. 7. And the Canaanite and the Perizzite dwelled then in the land.—The Canaanites, it seems, were of three classes; those near the coast were merchants, and afterwards called Phoenicians: some were agriculturists and artificers, particularly the Perizzites; but the bulk of them appear to have been soldiers, perhaps what we should call banditti, living by violence and plunder.

(Joshua 17:18). if a 3 Ver. 10. Destroyed Sodom.—[The apparent obscurity in this verse, Houbigant has removed by the following translation: “Before the Lord had destroyed Sodom and Gomorrah, it was all, as thou goest to Zoar, well watered, like the garden of the Lord, and like the land of Egypt.” 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.]—Bagster. Ye oven te Mamre. See (Genesis 18:1). Hebron was about 20 miles south of Jerusalem, and as far north from Beersheba.—Calmet.