Genesis Chapter 13

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389. GENESIS - Chapter Thirteen

"Abram called on the name of Yahweh"

CHAPTER THIRTEEN LOT LEAVES ABRAM

Abram's stay in Egypt had been humiliating; the unhappy environment had caused him to act in a manner entirely out of character to his normal behaviour. He felt the need of closer communion with God, and "made his way back" to the altar of Bethel.

Lot Leaves Abram — vv. 1-13

The sojourn in Egypt had a bad effect upon the family of Lot. Having enjoyed its pleasures for a season, and materially profited by association with it, the various members found the loneliness of pilgrimage in the Land difficult, and came to believe that it was unnecessary. The very possessions they gained in Egypt led to competition and strife, which paved the way for division and separation.

VERSE 1

"Abram went up out of Egypt, he, and his wife, and all that he had" — Contrast this statement with that of Gen. 12:10. He never left the Land again. One excursion into Egypt was enough for that faithful man. He profited from the difficulties and experiences in Egypt by recognising its dangers. See Gen. 24:6.

"And Lot with him, into the south" — This would almost imply a reluctance on the part of Lot; at least it shows that Lot was not prepared to take the initiative.

VERSE 2

"And Abram was very rich" — Though these riches were extracted from Egypt, they did represent a Divine blessing. See Prov. 10:22.

"In cattle, in silver and in gold" — There is a contrast between the riches of Abram, and those of Lot (v. 5). In addition to cattle, used elsewhere for those who labour in the things of God (1 Cor. 9:9), Abram was rich in silver and gold, the metals which symbolise redemption and faith (1 Pet. 1:18). Later, some of these possessions were used to good effect in obtaining a wife for Isaac (Gen. 24:10,35).

VERSE 3

"And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning" — The beginning was not his entrance into the Land, but the commencement of those experiences that took him into Egypt. He obviously felt the need of closer communion with God, and slowly made his way up from Egypt, over 290 kms (180 miles), back to the altar at Bethel, where some unrecorded theophany had taken place.

"Between Bethel and Hai" — See note Ch. 12:8. A most momentous decision was about to be made; and appropriately Abram and Lot, representing their two companies, stood between the House of God and Ruin. They had returned from Egypt; and a new start was about to be made.

VERSE 4

"Unto the place of the altar, which he had made there at the first: and there Abram called on the name of Yahweh" — See note Ch. 12:8. The journey back constituted a pilgrimage with a purpose: a restoration to a former way of life. They returned, and sought their God in an appropriate act of worship. As their joint companies comprised a large number of people, perhaps one thousand persons (cp. Ch. 14:14), such a ceremony on the heights of Bethel, would have been a solemn and impressive occasion.

VERSE 5

"And Lot also, which went with Abram, had flocks, and herds, and tents" — His household had been enlarged. God had blessed him with ample of this world's goods in which to maintain the pilgrim life, but probably the taste of the good things of Egypt, together with the nagging insistence of his wife who was always looking for more (see ch. 11:29; Luke 17:32), had adversely affected him. It is significant that no mention is made of silver and gold (the metals of redemption and faith) in his case (cp. 1 Pet. 1:18) .

VERSE 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" — Probably it had not quite recovered from the effects of the drought (Gen. 12:10), so that pasturage was scarce. The difficulty was accentuated by their worldly possessions. When they had first arrived at Bethel from the north, their possessions had been smaller, but with the increase from Egypt, a crisis developed. Lot's spiritual wealth had dwindled, as his material possessions increased. The subsequent strife and division was quite unnecessary, being caused through greed. Lot should have asserted his authority over his servants, reminded them of the faith of Abraham and required them to submit to the benefits of unity. How frequently the tragedy of Lot has been repeated over the years. The very things that drew him from Abram constitute one of the greatest problems of this present affluent and materialistic-minded age. If Lot had addressed the problem in a spiritually mature fashion, Yahweh, who had blessed him in Egypt, would have continued to bless him in the Land. But blinded to that truth, Lot allowed himself to be carried along by circumstances that ultimately impoverished him in the very things in which his heart delighted.

VERSE 7

"And there was a strife between the herdmen of Abram's cattle, and the herdmen of Lot's cattle;"—This commenced the decline of Lot. The narrative states that the strife was between the herdmen of Abram and those of Lot, but it is obvious, from Abram's appeal to Lot, that the latter had encouraged the action of his workmen. As a younger man, dependent for spiritual guidance on Abram, he should have rebuked his workmen, and sought the counsel and guidance of his uncle; but he allowed the opportunity to display such maturity of mind to pass. This strife commenced the first open manifestation of his spiritual decline, which gradually deteriorated more and more, culminating in the loss of his wife, his family, his wealth and almost his life. The six steps in his decline are illustrated by the following expressions: 

[1] strife (v. 7); 

[2] beheld (v. 10);

[3] chose (v.ll); 

[4] pitched toward Sodom (v. 12); [5] dwelt in Sodom (Gen. 14:12); [6] sat in the gate as a citizen and ruler (Gen. 19:1). At that point, the mercy of God intervened; Sodom was destroyed and Lot rescued.

"And the Canaanite and the Perizzite dwelled then in the land" — Abram and Lot were surrounded by enemies. It was to their advantage, therefore, to strengthen one another in their pilgrimage walk. Their enemies were powerful. Reference to the Canaanites is made in our notes on Gen. 12:6. Who were the Perizzites? The Hebrew Haperizziy signifies The village dwellers. Whereas the Canaanites dwelt in walled cities; the Perizzites occupied unwalled villages and rural settlements. They were probably nomads who had been driven to the more fertile areas of the land because of the drought. Their presence there limited the amount of available pasturage, accentuating the problem facing Abram and Lot.

VERSE 8

"And Abram said unto Lot, Let there be no strife, I pray thee" — Perhaps Lot had voiced a protest, or, at least, had indicated his dissatisfaction with the prevailing circumstances. In any case, Abram sought to pacify him, and appealed to him to avoid "strife" or argument. This evil is listed among the things of the flesh to be avoided (Gal. 5:20; Jas. 3:16; 1 Cor. 3:3). Paul instructed: "The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the Truth" (2 Tim. 2:24). Among the apostles there "was a strife, which of them should be accounted the greatest". The Lord declared that if one desired to be great he need only apply one single rule: "He that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve" (Luke 22:24-26). How beautifully Abram fulfilled those requirements. He refused to enter into argument, and he submitted to Lot though he had the advantage of him in age and status. Actually when Abram and Lot stood on the heights of Bethel and pondered the small problem that faced them, one of the great decisive moments of history had come; for the whole course of human relationships was to be governed by its outcome. How important then, to be careful in the smallest of matters! Who knows whether or not God is behind the seemingly unimportant outcome of a personal quarrel.

"Between me and thee" — Perhaps Lot had revealed a bad attitude. He must have been taken aback by the appeasement offered by Abram, who evidently acknowledged: "it is an honour for a man to cease from strife;" and "a soft answer turneth away wrath" (Prov. 20:3; 15:1).

"And between my herdmen and thy herdmen" — The responsibilities of peace rest with the principals, both in a situation such as faced Abram and Lot, as well as within Ecclesias (cp. Rom. 14:19; 1 Cor. 1:10; 2 Cor. 13:11; 1 Pet. 3:8; Matt. 5:9).

"For we be brethren" — The Hebrew is as the margin, "men brethren". This is the same conciliatory form of address, as was used by Peter on the Day of Pentecost (Acts 2:29). As "brethren" it is good "to dwell together in unity" (Psa. 133:1), and to co-operate to the aid of each other. There is such a thing as the "brotherly covenant" (Amos 1:9), in which brethren should go to the aid of each other. Abram's use of the term "brother" to his nephew, Lot, implied all that.

VERSE 9

"Is not the whole land before thee?" — The heights of Bethel command an extensive view of the Land, and particularly the Jordan valley.

"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" — Abram graciously deferred to Lot for the sake of peace. In view of the lack of pasture, there was a need to divide up their flocks and herds, and Abram waived his right of choice. Lot should have refused this, and commanded his herdsmen to defer to the recommendation of Abram.

VERSE 10

"And Lot lifted up his eyes, and beheld all the plain of Jordan" — Like Eve before him, Lot filled his vision with that which his flesh craved, and in doing so, he lost sight of that which was due to Abram. The word "plain" is kikkar in Hebrew and signifies circle, or circuit. His eyes roved around all the circuit of Jordan, observing its fertility and evidence of prosperity. He did not trouble to look behind him for he was familiar with that uninviting scene: the harsh hinterland of Canaan, the rugged hills, the steep climb to Bethel, the difficulties associated with the house of God. No, he turned to the lush Jordan valley, with its promise of easy existence, its spiritual ruin which he felt sure he could successfully resist, and its promise of easy life and pleasant companionship. He left Abram to the virtue of isolation in the rugged hill country, and to the loneliness of Bethel, the house of God.

"That it was well watered everywhere" — This is the first reference to the river Jordan in Scripture.

Jordan is compounded of two words, Yar from Yarad, to descend; and Dan, judgment; and therefore signifies The Descender Through Judgment. As such, it is symbolic of humanity as a whole, all of whom have inherited the effects of the judgment passed on Adam. Its waters actually passed through the town of Adam (Josh. 3:16) descending to the Dead Sea, which is four times as large as the Sea of Life (the Sea of Galilee). Geographically, the source of the Jordan is at the foot of Hebron. Four streams unite to form the river: Bareighit, Habani, Dan, and Banias. The river pours its water into the Huleh swamps (the waters of Merom) and from thence to the Sea of Galilee some twelve miles long. From the Sea of Galilee to the Dead Sea is 65 miles (105km); and the Dead Sea itself is some 53 miles (85km) long. From Huleh to just before the river reaches the Sea of Galilee it drops some 680ft (207m) in less than 9 miles (14.5km). By the time it has reached the Dead Sea, the land has dropped away to some 1292 feet (394m) below sea level, the lowest such point on earth; whilst the deepest point of the Dead Sea is some 1300 feet (396m) deeper still. Because of the steep drop, and winding bed, the Jordan itself is rapid and muddy, a good symbol of human existence. The Jordan valley rift is more than 160 miles long from below Lake Huleh to the Arabah south of the Dead Sea where it rises again to sea level. According to geologists this was once a great inland fresh-water lake. Adam Smith in Historical Geology states: "Geologists claim this valley is due to volcanic action forcing up two long folds of limestone, running north and south, with a diagonal ridge shutting off the Dead Sea from the Red Sea, and enclosing part of the old ocean bed". The description of the Jordan valley in Genesis 14 answers to this statement.

"Before Yahweh destroyed Sodom and Gomorrah" — Implying vast geographical changes. Today, this once fertile area is an arid waste. Modern Sodom, on the southern portion of the Dead Sea adjacent to what is called its "tongue" is today harshly white, salt-encrusted, and arid. It is crevassed by deep ravines, reminiscent of some stark lunar scene. Yet there are evidences of growth in this area. In places where the salt water has been drained, trees that have never been planted in modern times have commenced to grow, thus indicating that it was once fertile as required by the verse before us. This sterile area is to be "healed" in the future when Messiah reigns (Ezek. 47:8). Meanwhile archaeologists acknowledge that this area was once exceedingly fertile and well populated, but that through some catastrophe it was dramatically changed. Young's Analytical Concordance quotes the finding of the archaeologist, W.Albright: "The great site of Babed-Dra on the Dead Sea probably belongs to the age of Sodom and Gomorrah; its remains date from about the last third of the third millennium, when occupation here came to an abrupt close".

"Even as the garden of Yahweh" — This was watered by four rivers of water that combined into one (Gen. 2:10-11); the Jordan also has a four-fold source, that combines into one stream.

"Like the land of Egypt" — The Jordan originally overflowed its banks fertilising the soil like the Nile.

"As thou comest unto Zoar" — Zoar was a small city at the southeast corner of the Dead Sea (Gen. 14:2-3). All that area, today so arid and bleak, was once fertile and flourishing.

VERSE 11

"Then Lot chose him" — What fateful words are these; and how unwise is the choice so frequently made by people governed by the flesh. At that time, Lot was prosperous and self-satisfied; and his "choice" marked a further decline in his condition before Yahweh.

"All the plain of Jordan" — Not the "plain" but the circuit. See note v. 10. He chose the area where the cities of the circuit were located.

"And Lot journeyed east" — From the heights of Bethel, he travelled east to Jericho, from whence he turned south for Sodom and Gomorrah.

"And they separated themselves the one from the other" — Here, again, are words of doom. Lot moved out from under the care of his guardian, Abram. His name signifies Veiled, and it is obvious that his spiritual vision was similar. He was in that "barren and unfruitful" state referred to by Peter, who adds: "But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins" (2 Pet. 1:9). There was much that Lot had chosen to forget at that moment. His eyes were filled with the prospects of an easy existence in the circuit of cities below, and dazzled by the materialism that beckoned, he became blind to the spiritual vision. Lot was foolish in separating himself from Abram: "Thine own friend, and thy father's friend, forsake not... for better is a neighbour that is near than a brother far off" (Prov. 27:10). It is a command today to "forsake not the assembling of ourselves together" (Heb. 10:25) which, actually is what Lot did.

VERSE 12

"Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom" — He moved down into the area of the circuit of cities, but showed a distinct preference for Sodom. This was the fourth step in his decline. But though, for the moment, he was attracted towards the more sophisticated and liberated city of Sodom, he still recalled his state as a "stranger and pilgrim", and, for the moment, remained outside of its bounds. He doubtless warned his family against its evil environment; but if so, it was to no avail, for ultimately they entered the city itself, and some of his family intermarried with the Sodomites. Compare "toward" Sodom of this verse with "in" Sodom of Ch. 14:12. How easy and regular are the downward steps to destruction!

VERSE 13

"But the men of Sodom were wicked and sinners before Yahweh exceedingly" — These two verbs sum up the spiritual state of this vile city. Raim ("wicked") from ra'a, signifies to break in pieces, destroy, afflict, suggesting a class of people who broke in pieces the established law and order of things, destroyed and confounded that which is right, and afflicted         themselves by so doing. Chattaim, ("sinners") from chatta, signifies to miss the mark, and can include a lack of regard for righteousness, as well as their own happiness. At this stage, the narrative temporarily leaves Lot as he is drawn towards the evil environment of the worst of the evil cities of the circuit.

Abram is Promised the Land Forever — vv. 14-18

After Lot had left, Abram was rewarded for his selfless magnanimity. By his action he had demonstrated that he was a man of love as well as of hope and of faith. Accordingly he was given a perpetual promise incorporating a land granted, a seed given, and a life for ever more promised. In consequence of this, he walked south through the land of Hebron, there to build another altar of worship.

VERSE 14

"And Yahweh said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art" — The very expression used in relation to Lot (see v. 10), is now applied to Abram. When Lot lifted up his eyes, he saw only the cities of the circuit with their promise of immediate materialistic advantage: when Abram lifted up his eyes he saw the promise afar off (Heb. 11:13). Paul states: "We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal" (2 Cor. 4:18). The "things now seen" have all the appearance of permanency and endurance, but in fact, they are nothing but shadowy, insubstantial, temporary make shifts, destined to pass away. On the other hand, the "unseen things" of faith are eternal and real, though for the moment they are not discernible to the eyes of flesh. In his spiritual      vision, Abram saw the promises "afar off, and was persuaded of them" (Heb. 11:13).

"Northward" — Towards Samaria, and the hill country of Ephraim.

"And southward" — Towards Jerusalem, and onwards to Bethlehem and the Hebron range of mountains beyond.

"And eastward" — In the very direction which Lot had taken, across the Jordan valley and beyond to the mountains of Moab.

"And westward" — Literally: towards the sea, hidden by the central range of mountains.

VERSE 15

"For all the land which thou seest, to thee will I give it" — It was promised to Abram, but he never received it in his lifetime (Acts 7:5). The promise is constantly kept alive throughout Scripture. See Gen. 17:7-8; 24:7; 26:3-4; 28:4,13; 35:12; Exod. 33:1; 2 Chron. 20:7; Psa. 105:9-12; Mic. 7:19-20. Christ came to confirm these promises (Rom. 15:8; Luke 1:72-77); the Gospel is bound up in them (Acts 26:6-9; Gal. 3:8,26-29).

"And to thy seed for ever" — The seed who is to inherit the land "for ever", relates to the spiritual seed. Paul writes: "The promises were made to Abraham and to his seed. God saith not, And to seeds, as of many (persons); but as of one (person), as it is written, And unto thy seed, which is Christ" (Gal. 3:16). Bro. Thomas comments: "The apostle here tells us that the Land of Canaan was promised to the Christ, when God said to Abram, 'Unto thy Seed will I give this land'. Let the reader, then, bear this in mind as one of the first principles of the Gospel of the Kingdom. Deny this, and there is an end to all understanding of the truth" (Elpis Israel p. 229).

VERSE 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" — A great unnumbered multitude; the aggregate of men and women of faith throughout the ages (Gal. 3:26-28; Rev. 7:9). Some of these are represented as saying: "Thou (Yahweh) art our Father, though Abraham be ignorant of us, and Israel acknowledge us not" (Isa. 63:16). Isaiah predicts the astonishment of Israel after the flesh when it is forced to acknowledge this spiritual seed in the Age to come: "Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?" ( Isa. 49: 20-21).

VERSE 17

"Arise, walk through the land in the length of it and in the breadth of it;" — Abram is invited to survey the promised land; to centre his attention upon it; to carefully examine its extent; to allow his life to be involved in its promise of inheritance.

"For I will give it unto thee" — This promise was kept alive after the death of Abraham. See Exod. 6:8; Deut. 30:20; 34:1-4; 1 Chron. 16:15-18, etc.

VERSE 18

"Then Abram removed his tent" — He commenced his tour of inspection throughout the land.

"And came and dwelt in the plain of Mamre" — Here, as in Genesis 12:6, plain should be oaks or terebinth trees. The word, in Hebrew, is allon, and is expressive of strength or power. Mamre, as a name, signifies vigor or power and related to an Amorite of the district (Gen. 14:13). The plain of Mamre, or oaks of Mamre can be paraphrased, Strong ones of Power. Abram dwelt in this place of significant name, and built an altar there, all of which was expressive of his belief and hope. To whom do those strong ones (oaks) of power refer? Undoubtedly to the multitudinous seed referred to in vv. 15,16 who are to inherit the land for ever. Why connect them with an altar? Because the altar is typical of Christ (Heb. 13:10). In building the altar in such a place, and against the background of such a wonderful promise, Abram parabolically set forth the only way in which the seed referred to could obtain the promise: through God in sacrificial manifestation. When Abram worshipped at that altar, it was with the belief that the mighty ones of power referred to in the promise, could only be developed through means of the antitypical sacrifice and altar which was dramatised in this incident at that time. The altar emphasised that life eternal is possible only through the seed of the woman crushing the head of the serpent power.

"Which is in Hebron" — Hebron, as a city, was not in existence in Abram's day. It was not founded until "seven years before Zoan in Egypt" (Num. 13:22). The mention of Hebron at this time is an explanatory note by Moses to indicate the location of Mamre. Hebron signifies to forge, bring together, unite, and therefore to have fellowship. The Christ-altar is designed to unite believers with Yahweh in fellowship; for such is only possible upon the basis of death to the flesh. Hebron is also called Kirjath-Arba, or The City of the Four, a title that anticipates the New Jerusalem, or Government of immortal saints, destined to rule in the Age to come. The New Jerusalem is described as a city that lieth "foursquare" (Rev. 21:16). 

"And built there an altar unto Yahweh" — The new altar at Mamre was expressive of Abram's faith at that time. He saw into the future, perceiving the day of Christ's glory, "and was glad" (John 8:56). He saw a company of "strong ones of power" in the Age to come surrounding an altar, and, associated therewith he saw "a Lamb as it had been slain" (Rev. 5:6).

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Historical Geology - Adam Smith 

Analytical Concordance - Young 

Elpis Israel - John Thomas

PARAGRAPH QUESTIONS:

1. What does silver represent?
2. What does gold represent?
3. What does six represent in scripture numberology?
4. How are we like oaks?
5. Which way did Abram go?
6. Where did Lot eventually live?
7. Who is the altar typical of?
8. Who is the seed of Abram?

ESSAY QUESTIONS:

1. How have we left Egypt?
2. How should we deal with strife in the ecclesia?
3. Who were the Perizzites?
4. Why does Abram call Lot brother?
5. Is an easy life the best life?
6. Explain the parable of the river Jordon
7. Why should we not miss the breaking of bread service?
8. What do Lots six steps teach us?

DICUSSION QUESTIONS:

1. What is the connection between Hebron and the Cherubim of Ezekiel chapter one?
2. What are the dangers of great riches?
3. What lessons do Abram and Lot teach us about ecclesial life?