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