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16 - Commentary on The Book of Genesis · Philosophy and Faith

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Chapter thirteen. In this chapter we have a further account concerning Abram numeral one,
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in general of his condition and behavior in the Land of Promise, which
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was now the land of his pilgrimage number one, His removes Verses one,
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three, four, and eighteen number two, his riches verse two, number
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three, his devotion Verses four and eighteen numeral two. A particular account of
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a quarrel that happened between him and Lot number one, the unhappy occasion of
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their strife verses five and six number two, the parties concerned in the strife
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with the aggravation of it Verse seven numeral three. The making up of the
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quarrel by the prudence of Abram Verses eight and nine numeral four. Lot's departure
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from Abram to the Plain of Sodom Verses ten through thirteen Numeral five. God's
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appearance to Abram to confirm the promise of the land of Canaan to him Verse
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fourteen, et cetera. Abram's removal to Canaan b. C. One thousand,
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nine hundred eighteen Verses one through four. And Abram went up out of
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Egypt, he and his wife and all that he had, and Lot with
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him into the south. And Abram was very rich in cattle, in silver,
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and in gold. And he went on his journeys from the south even
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to Bethel, unto the place where his tent had been at the beginning between
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Bethel and high unto the place of the altar which he had made there at
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the first And there Abram called on the name of the Lord Numeral one.
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Here is Abram's return out of Egypt. Verse one. He came himself and
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brought all his with him back again to Canaan. Note, though there may
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be occasion to go sometimes into places of temptation, yet we must hasten out
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of them as soon as possible. See Ruth one, verse six, Numeral
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two. His wealth, he was very rich. Verse two he was very
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heavy. So the Hebrew word signifies, for riches are a burden, and
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those that will be rich, do but load themselves with thick clay Habakuk two
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six. There is a burden of care in getting them, fear and keeping
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them, temptation in using them, guilt in abusing them, sorrow in losing
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them, and a burden of account at last to be given up concerning them.
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Great possessions do but make men heavy and unwield thee. Abram was not
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only rich in faith and good works and in the promises, but he was
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rich in cattle and in silver and gold. Note number one. God,
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in his providence sometimes makes good men rich men, and teaches them how to
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abound, as well as how to suffer want Number two. The riches of
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good men are the fruits of God's blessing. God has said to Abram,
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I will bless thee, and that blessing made him rich without sorrow. Roverbs
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ten twenty two. Number three. True piety will very well consist with great
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prosperity. Though it is hard for a rich man to get to heaven,
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yet it is not impossible Mark ten twenty three and twenty four. Abram was
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very rich and yet very religious. Nay as piety as a friend to outward
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prosperity one Timothy four eight. So outward prosperity, if well managed, is
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an ornament to piety, and furnishes an opportunity of doing so much the more
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good Numeral three. His removal to Bethel Verses three and four. Thither he
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went not only because there he had formerly had his tent, and he was
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willing to go among his old acquaintance, But because there he had formerly had
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his altar, and though the altar was gone, probably he himself having taken
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it down when he left the place, lest it should be polluted by the
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idolatrous Canaanites. Yet he came to the place of the altar, either to
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revive the remembrance of the sweet communion he had had with God in that place,
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or perhaps to pay the vows he had made to God when he undertook
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his journey into Egypt. Long afterwards, God sent Jacob to this, saying
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place on that errand Chapter thirty five, Verse one, go up to Bethel,
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where thou vow'st the vow we have need to be reminded, and should
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take all occasions to remind ourselves of our solemn vows. And perhaps the place
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where they were made may help to bring them afresh to mind, And it
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may therefore do us good to visit it Numeral four. His devotion there,
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his altar was gone, so that he could not offer sacrifice, but he
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called on the name of the Lord as he had done. Chapter twelve,
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verse eight, Note number one. All God's people are praying people. You
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may as soon find a living man without breath as a living Christian without prayer.
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Number two, those that would approve themselves upright with their God must be
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constant and persevering in the services of religion. Abram did not leave his religion
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behind him in Egypt, as many do in their te travels. Number Three.
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When we cannot do what we would, we must make conscience of doing
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what we can in the acts of devotion. When we want an altar,
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let us not be wanting in prayer, but wherever we are, call on
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the name of the Lord. Lot's separation from Abram b. C. One
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thousand, nine hundred and seventeen, Verses five through nine. And Lot also,
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which went with Abram, had flocks and herds and tents, and the
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land was not able to bear them that they might dwell together, for their
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substance was great, so that they could not dwell together. And there was
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a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle.
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And the Canaanite and the Perizite dwelled then in the land. And Abram said,
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unto Lot, let there be no strife. I pray thee between me
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and thee, and between my herdmen and thy herdman. For we be brethren.
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Is not the whole land before THEE separate thyself. I pray THEE from
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me. If thou wilt take the left hand, then I will go to
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the right, Or if thou depart to the right hand, then I will
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go to the left. We have here an unhappy falling out between Abram and
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Lot, who had hitherto been inseparable companions see verse one and Chapter twelve,
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verse four, but now parted Numeral one. The occasion of their quarrel was
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their riches. We read verse two how rich Abram was. Now here we
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are told verse five that Lot, who went with Abram, was rich too,
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and therefore God blessed him with riches because he went with Abram. Note
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number one. It is good being in good company and going with those with
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whom God is Zechariah eight, verse twenty three. Number two. Those that
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are partners with God's people in their obedience and sufferings shall be sharers with them
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in their joys and comforts Isaiah sixty six, verse ten. Now they both
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being very rich, the land was not able to bear them that they might
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dwell comfortably and peaceably. Together, so that their riches may be considered Subscript
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one as setting them at a distance one from another. Because the place was
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too straight for them, and they had not room for their stock, it
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was necessary they should live asunder. Note every comfort in this world has its
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cross attending it. Business is a comfort, but it has this inconvenience in
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it that it allows us not the society of those we love so often,
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nor so long as we could wish. Subscript two, as setting them at
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variance one with another. Note. Riches are often an occasion of strife and
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contention among relations and neighbors. This is one of those foolish and hurtful lusts
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which those that will be rich fall into. Vers. Timothy six, Verse
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nine. Riches not only afford matter for contention, and are the things most
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commonly striven about, but they also stir up a spirit of contention by making
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people proud and Covetous meum and tuum, mine and thine are the great make
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bates of the world. Poverty and travail ones and wanderings could not separate between
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Abram and lot, but riches did. Friends are soon lost, but God
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is a friend from whose love neither the height of prosperity, nor the depth
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of adversity shall separate us. Numeral two. The immediate instruments of the quarrel
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were their servants. The strife began between the herdsmen of Abram's cattle and the
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herdsmen of Lot's cattle Verse seven. They strove it is probable which should have
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the better pasture or the better water, and both interested their masters in the
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quarrel. Note. Bad servants often make a great deal of mischief in families
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by the pride and passion their lyings, landering, and tale bearing. It
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is a very wicked thing for servants to do ill offices between relations and neighbors,
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and to so discord. Those that do so are the devil's agents and
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their master's worst enemies. Numeral three. The aggravation of the quarrel was that
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the Canaanite and the Parizite dwelt then in the land. This made the quarrel
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Number one very dangerous. If Abram and Lot cannot agree to feed their flocks
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together, it is well if the common enemy do not come upon them and
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plunder them both. Note the division of families and churches often proves the ruin
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of them. Number two very scandalous, no doubt, the eyes of all
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the neighbors were upon them, especially because of the singularity of their religion and
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the extraordinary sanctity they professed. And notice would soon be taken of this quarrel
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an improvement made of it to their reproach by the Canaanites and Parizites. Note
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the quarrels of professors are the reproach of profession, and give occasion as much
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as anything to the enemies of the Lord to Blaspheme Numeral four. The making
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up of this quarrel was very happy. It is best to preserve the peace,
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that it be not broken. But the next best is, if differences
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do happen, with all speed, to accommodate them and quench the fire that
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is broken out. The motion for staying this strife was made by Abram,
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though he was the senior and superior relation Verse eight, number one. His
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petition for peace was very affectionate. Let there be not strife, I pray
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thee Abram here shows himself to be a man subscript, one of a cool
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spirit that had the command of his passion and knew how to turn away wrath
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with the soft answer. Those that would keep the peace, must never render
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railing for railing. Subscript two. Of a condescending spirit. He was willing
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to beseech even his inferior to be at peace, and made the first overture
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of reconciliation. Conquerors reckon it their glory to give peace by power, and
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it is no less so to give peace by the meekness of wisdom. Note
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the people of God should always approve themselves a peaceable people. Whatever others are
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for, they must be for peace. Number two. His plea for peace
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was very cogent. Subscript one. Let there be no strife between me and
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THEE. Let the Canaanites and parasites contend about trifles, but let not THEE
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and me fall out, who know better things and look for a better country.
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Note for professors of religion should of all others be careful to avoid contention.
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You shall not be so, Luke twenty two, verse twenty six.
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We have no such custom. First Corinthians eleven, verse sixteen. Let there
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be no strife between me and THEE, who have lived together and loved one
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another so long. Note the remembrance of old friendships should quickly put an end
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to new quarrels which at any time happen. Subscript two, Let it be
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remembered that we are brethren Hebrew. We are men, brethren a double argument.
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Sub Point one. We are men, and as men, we are
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mortal creatures. We may die tomorrow and are concerned to be found in peace.
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We are rational creatures and should be ruled by reason. We are men
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and not brutes, men and not children. We are sociable creatures. Let
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us be so to the uttermost. Sub Point two. We are brethren,
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men of the same nature, of the same kindred and family, of the
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same religion. Companions and obedience, campaigninions, and patience. Note the consideration
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of our relation to each other as brethren should always prevail to moderate our passions,
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and either to prevent or put an end to our contentions. Brethren should
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love as brethren. Number three. His proposal for peace was very fair.
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Many who profess to be for peace yet will do nothing towards it. But
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Abram hereby approved himself a real friend to peace. That he proposed an unexceptional
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expedient for the preserving of it is not the whole land before thee verse nine,
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As if he had said, why should we quarrel for room, while
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there is room enough for us both Subscript one. He concludes that they must
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part, and is very desirous that they should part. Friends, separate thyself.
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I pray thee from me. What could be expressed more affectionately. He
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does not expel him and force him away, but advises that he should separate
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himself, nor does he charge him to depart, but humbly desires him to
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withdraw. Note those that have power to command, yet some times, for
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love's sake and peace sake, should rather beseech as Paul bassot Phi Lehman verse
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eight nine. When the Great God condescends to beseech us, we may well
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afford to beseech one another to be reconciled. Second Corinthians five, verse twenty.
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Subscript two. He offers him a sufficient share of the land they were
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in, though God had promised Abraham to give this land to a seed Chapter
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twelve, verse seven, and it does not appear that ever, any such
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promise was made to Lot, which Abram might have insisted on to the total
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exclusion of Lot. Yet he allows him to come in partner with him,
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and tenders an equal share to one that had not an equal right, and
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will not make God's promise to patronize his quarrel, nor under the protection of
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that, but any hardship on his kinsmen. Subscript three. He gives him
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his choice and offers to take up with his leavings. If thou wilt take
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the left hand, I will go to the right. There was all the
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reason in the world that Abram should choose first, Yet he recedes from from
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his right. Note it is a noble conquest to be willing to yield for
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peace's sake. It is the conquest of ourselves and our own pride and passion
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Matthew five, Verses thirty nine and forty. It is not only the punctilios
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of honor, but even interest itself, that in many cases must be sacrificed
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to peace. Lot's removal to Sodom b. C. One thousand, nine
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hundred and seventeen, Verses ten through thirteen. And Lot lifted up his eyes
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and beheld all the plane of Jordan, that it was well watered everywhere before
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the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord,
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like the land of Egypt. As thou comest unto Zor, then Lot chose
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him all the plain of Jordan, and Lot journeyed east, and they separated
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themselves, the one from the other. Abram dwelled in the land of Canaan,
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and Lot dwelled in the cities of the plain, and pitched his tent
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towards Sodom. But the men of Sodom were wicked and sinners before the lord.
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Exceedingly here the choice that Lot made when he parted from Abram. Upon
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this occasion, one would have expected, number one, that he should have
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expressed an unwillingness to part from Abram, and that at least he should have
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done it with reluctancy. Number two, that he should have been so civil
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as to have remitted the choice back again to Abram. But we find not
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any instance of deference or respect to his uncle in the whole management. Abram,
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having offered him the choice without compliment, he accepted it and made his
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election. Passion and selfishness make men rude. Now and the choice which Lot
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made, we may observe numeral one, how much he had an eye to
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the goodness of the land. He beheld all the plain of Jordan, the
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flat country in which Sodom stood, that it was admirably well watered everywhere,
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And perhaps the strife had been about water, which made him particularly fond of
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that convenience. And so Lot chose all that plain Verses ten eleven. That
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valley, which was like the garden of Eden itself, now yielded him a
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most pleasant prospect. It was, in his eye beautiful for situation, the
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joy of the whole earth. And therefore he doubted not but that it would
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yield him a comfortable settlement, and that in such a fruitful soil he should
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certainly thrive and grow very rich. And this was all he looked at.
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But what came of it? Why the next news we hear of him is
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that he is in the briars among them, he and his carried captive.
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While he lived among them, he vexed his righteous soul with their conversation,
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and never had a good day with them, till at last God fired the
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town over his head and forced him to the mountain for safety. Who chose
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the plain for wealth and pleasure? Note, Sensual choices are sinful choices,
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and seldom speed well. Those who, in choosing relations, callings, dwellings,
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or settlements, are guided and governed by the lusts of the flesh,
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the lusts of the eye, or the pride of life, and consult not
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the interests of their souls and their religion. Cannot expect God's presence with them,
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nor his blessings upon them, but are commonly disappointed even in that which
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they principally aimed at, and miss of that which they promised themselves satisfaction in.
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In all our choices, this principle should overrule us, that that is
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best for us, which is best for our souls. Numeral two. How
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little he considered the wickedness of the inhabitants, But the men of Sodom were
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wicked Verse thirteen, Note number one. Though all our sinners, yet some
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are greater sinners than others. The men of Sodom were sinners of the first
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magnitude, sinners before the Lord, that is impudent daring sinners. They were
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so to a proverb. Hence we read of those that declare their sin as
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Sodom, they hide it. Not Isaiah three, verse nine, number two,
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that some sinners are the worse for living in a good land. So
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the Sodomites were. For this was the iniquity of Sodom. Pride, fullness
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of bread and abundance of idleness, and all these were supported by the great
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plenty their country afforded Ezekiel sixteen, verse forty nine. Thus the prosperity of
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fools destroys them. Number three, that God often gives great plenty to great
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sinners. Filthy Sodomites dwell in a city in a fruitful plain, while faithful
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Abram and his pious family dwell intents upon the barren mountains. Number four.
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When wickedness has come to the height, ruin is not far off. Abounding
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sins are sure presages of approaching judgments. Now, Lots coming to dwell among
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the Sodomites may be considered Subscript one as a great mercy to them, and
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a likely means of bringing them to repentance. For now they had a prophet
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among them, and a preacher of righteousness, And if they had hearkened to
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him, they might have been reformed and the ruin prevented. Note. God
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sends preachers before he sends destroyers, for he is not willing that any should
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perish. Subscript two as a great affliction to Lot, who was not only
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grieved to see their wickedness. Second Peter two, verses seven and eight,
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but was molested and persecuted by them because he would not do as they did.
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Note it has often been the vexatious lot of good men to live among
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wicked neighbors, to sojourn in messek Psalm one twenty verse five. And it
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cannot but be the more grievous if as lot here they have brought it upon
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themselves by an unadvised choice. God confirms his promise to Abram b See one
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thousand, nine hundred and seventeen, Verses fourteen through eighteen. And the Lord
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said unto Abram, after that lot was separated from him, lift up now
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thine eyes, and look from the place where thou art northward and southward,
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and eastward and westward. For all the land which thou seest to THEE will
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I give it and to thy seed forever. And I will make thy seed
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as the dust of the earth, so that if a man can number the
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dust of the earth, then shall thy seed also be numbered. Arise,
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walk through the land, in the length of it and in the breadth of
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it, for I will give it unto thee. Then Abram removed his tent
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and came and dwelt in the Plaine of Memory, which is in Hebron,
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and built there an altar unto the Lord. We have here an account of
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a gracious visit which God paid to Abram to confirm the promise to him and
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his observe Numeral one. When it was that God renewed and ratified the promise,
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after that Lot was separated from him. That is number one, after
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the quarrel was over, for those are best prepared for the visits of divine
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grace, whose spirits are calm and sedate and not ruffled with any passion.
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Number two. After Abram's humble self denying condescensions to Lot for the preserving of
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peace. It was then that God came to him with this token of his
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favor. Note. God will abundantly make up in spiritual peace what we lose
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for the preservation of neighborly peace. When Abram had willingly offered Lot one half
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of his right, God came and confirmed the whole to him. Number Three.
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After he had lost the comfortable society of his kinsmen, by whose departure
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his hands were weakened and his heart was saddened. Then God came to him
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with these good words and comfortable words. Note communion with God may at any
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time serve to make up the want of a conversation with our friends when our
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relations are separated from us. Yet God is not. Number four. After
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Lot had chosen that pleasant, fruitful veil and had gone to take possession of
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it, lest Abram should be tempted to envy him and to repent that he
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had given him the choice, God comes to him and assures him that what
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he had should remain to him and his heirs forever, So that though Lot
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perhaps had the better land, yet Abram had the better title. Lot had
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the paradise such as it was, but Abram had the promise, And the
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event soon made it appear that, however it seemed, now, Abram had
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really the better part. See Job twenty two, Verse twenty. God owned
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Abram after his strife with Lot, as the churches owned Paul after his strife
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with Barnabas Acts fifteen, Verses thirty nine and forty numeral two. The promises
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themselves with which God now comforted and enriched Abram. Two things. He assures
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them of a good land and a numerous issue to enjoy it. Number one
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here is the grant of a good land, a land famous above all lands,
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for it was to be the Holy land and Emmanuel's land. This is
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the land here spoken of. Subscript one. God here shows Abram the land
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as he had promised. Chapter twelve, verse one. And afterwards he showed
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it to Moses from the top of Pisga. Lot had lifted up his eyes
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and beheld the plain of Jordan, verse ten, and he had gone to
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enjoy what he saw. Come, says God to Abram. Now lift thou
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up thy eyes and look and see thy own. Note that which God has
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to show us is infinitely better and more desirable than anything that the world has
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to offer our view, the prospects of an eye of faith are much more
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rich and beautiful than those of an eye of sense. Those for whom the
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heavenly Canaan is designed in the other world have sometimes, by faith, a
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comfortable prospect of it in their present state. For we look at the things
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that are not seen as real though distant. Subscript two. He secures this
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land to him and his seed forever verse fifteen. To THEE will I give
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it, And again verse seventeen, I will give it unto THEE. Every
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repetition of the promise is a ratification of it to Thee and thy seed,
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not to Lot in his seed. They were not to have their inheritance in
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this land, and therefore Providence so ordered it that Lot should be separated from
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Abram first, and then the grant should be confirmed to him and his seed.
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Thus God often brings good out of evil and makes men's sins and follies
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subservient to his own. Wise and holy counsels to Thee and thy seed to
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thee to Sojournan is a stranger to thy seed, to dwell and rule in
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as proprietors to thee, that is, to thy seed. The granting of
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it to him and his forever intimates that it was typical of the heavenly canaan,
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which is given to the spiritual seed of Abram forever Hebrews eleven, verse
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fourteen, subscript three. He gives him livery and season of it, though
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it was a reversion, arise, walk through the land verse seventeen. Enter
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and take possession, Survey the parcels, and it will appear better than upon
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a distant prospect. Note God is willing more abundantly to show to the heirs
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of promise the immutability of his covenant and the inestimable worth of covenant blessings.
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Go walk about Scion, Psalm forty eight, verse twelve, numeral two.
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Here is the promise of a numerous issue to replenish this good land, so
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that it should never be lost for want of heirs. Verse sixteen. I
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will make thy seed as the dust of the earth. That is, they
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shall increase incredibly, and take them all together. They shall be such a
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great multitude as no man can number. They were so in Solomon's time first
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Kings four verse twenty. Judah and Israel were many as the sand which is
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by the sea, in multitude. This God here gives him the promise of
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Note. The same God that provides the inheritance, provides the heirs. He
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that has prepared the holy land, prepares the holy seed. He that gives
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glory gives grace to make meat for glory. Lastly, we are told what
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Abram did when God had thus confirmed the promise to him verse eighteen, number
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one. He removed his tent. God bade him walk through the land.
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That is, do not think of fixing in it, but expect to be
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always unsettled, and walking through it to a better Canaan. In compliance with
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God's will, hearin He removes his tent, confirming himself to the condition of
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a pilgrim. Number two. He built there an altar in token of his
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thankfulness to God for the kind visit he had paid him. Note. When
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God meets us with gracious promises, he expects that we should attend him with
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our humble praises. End of Chapter thirteen.