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Genesis 13:15 Darby English Bible (DARBY)

15 for all the land that thou seest will I give to thee, and to thy seed for ever.

Cross Reference

Genesis 12:7 DARBY

And Jehovah appeared to Abram, and said, Unto thy seed will I give this land. And there he built an altar to Jehovah who had appeared to him.

Acts 7:5 DARBY

And he did not give him an inheritance in it, not even what his foot could stand on; and promised to give it to him for a possession, and to his seed after him, when he had no child.

2 Chronicles 20:7 DARBY

Hast not thou, our God, dispossessed the inhabitants of this land before thy people Israel, and given it for ever to the seed of Abraham, thy friend?

Deuteronomy 34:4 DARBY

And Jehovah said unto him, This is the land that I swore unto Abraham, unto Isaac, and unto Jacob, saying, Unto thy seed will I give it: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

Genesis 35:12 DARBY

And the land that I gave Abraham and Isaac, to thee will I give it, and to thy seed after thee will I give the land.

Genesis 28:13 DARBY

And behold, Jehovah stood above it. And he said, I am Jehovah, the God of Abraham, thy father, and the God of Isaac: the land on which thou liest, to thee will I give it, and to thy seed.

Genesis 24:7 DARBY

Jehovah the God of the heavens, who took me out of my father's house, and out of the land of my nativity, and who has spoken to me, and who has sworn to me, saying, Unto thy seed will I give this land -- he will send his angel before thee, that thou mayest take a wife for my son thence.

Genesis 15:18 DARBY

On the same day Jehovah made a covenant with Abram, saying, Unto thy seed I give this land, from the river of Egypt to the great river, the river Euphrates;

Psalms 105:9-12 DARBY

Which he made with Abraham, and of his oath unto Isaac; And he confirmed it unto Jacob for a statute, unto Israel for an everlasting covenant, Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; When they were a few men in number, of small account, and strangers in it.

Matthew 5:5 DARBY

Blessed the meek, for *they* shall inherit the earth.

Isaiah 63:18 DARBY

Thy holy people have possessed [it] but a little while: our adversaries have trodden down thy sanctuary.

Psalms 112:1-2 DARBY

Hallelujah! Blessed is the man that feareth Jehovah, that delighteth greatly in his commandments. His seed shall be mighty in the land; the generation of the upright shall be blessed.

Genesis 17:7-8 DARBY

And I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God to thee, and to thy seed after thee. And I give to thee, and to thy seed after thee, the land of thy sojourning, all the land of Canaan, for an everlasting possession; and I will be a God to them.

Psalms 37:29 DARBY

The righteous shall possess the land, and dwell therein for ever.

Psalms 37:22 DARBY

for those blessed of him shall possess the land, and they that are cursed of him shall be cut off.

Nehemiah 9:7-8 DARBY

Thou art the Same, Jehovah Elohim, who didst choose Abram and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; and foundest his heart faithful before thee, and madest the covenant with him to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, -- to give it to his seed; and thou hast performed thy words, for thou art righteous.

Deuteronomy 26:2-4 DARBY

that thou shalt take of the first of all the fruit of the ground, which thou shalt bring of thy land which Jehovah thy God giveth thee, and shalt put it in a basket, and shalt go unto the place that Jehovah thy God will choose to cause his name to dwell there; and thou shalt come unto the priest that shall be in those days, and say unto him, I profess this day unto Jehovah thy God, that I am come unto the land that Jehovah swore unto our fathers to give us. And the priest shall take the basket out of thy hand, and set it down before the altar of Jehovah thy God.

Numbers 34:12-29 DARBY

and the border shall go down to the Jordan, and shall end at the salt sea. This shall be your land according to the borders thereof round about. And Moses commanded the children of Israel, saying, This is the land which ye shall take for yourselves as inheritance by lot, which Jehovah commanded to give to the nine tribes, and to the half tribe. For the tribe of the children of the Reubenites according to their fathers' houses, and the tribe of the children of the Gadites according to their fathers' houses, have received, and half the tribe of Manasseh have received their inheritance; the two tribes and the half tribe have received their inheritance on this side the Jordan of Jericho eastward, toward the sun-rising. And Jehovah spoke to Moses, saying, These are the names of the men who shall divide the land unto you: Eleazar the priest, and Joshua the son of Nun. And ye shall take one prince of every tribe, to divide the land. And these are the names of the men: for the tribe of Judah, Caleb the son of Jephunneh; and for the tribe of the children of Simeon, Samuel the son of Ammihud; for the tribe of Benjamin, Elidad the son of Chislon; and for the tribe of the children of Dan, a prince, Bukki the son of Jogli; for the children of Joseph: for the tribe of the children of Manasseh, a prince, Hanniel the son of Ephod, and for the tribe of the children of Ephraim, a prince, Kemuel the son of Shiphtan; and for the tribe of the children of Zebulun, a prince, Elizaphan the son of Pharnach; and for the tribe of the children of Issachar, a prince, Phaltiel the son of Azzan; and for the tribe of the children of Asher, a prince, Ahihud the son of Shelomi; and for the tribe of the children of Naphtali, a prince, Phedahel the son of Ammihud. These are they whom Jehovah commanded to distribute to the children of Israel their inheritance in the land of Canaan.

Numbers 34:2 DARBY

Command the children of Israel, and say unto them, When ye come into the land of Canaan, this shall be the land that shall fall to you for an inheritance, the land of Canaan according to the borders thereof.

Exodus 33:1 DARBY

And Jehovah said to Moses, Depart, go up hence, thou and the people that thou hast brought up out of the land of Egypt, into the land that I swore unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it,

Genesis 48:4 DARBY

and he said to me, Behold, I will make thee fruitful and multiply thee, and I will make of thee a company of peoples; and will give this land to thy seed after thee [for] an everlasting possession.

Genesis 28:4 DARBY

And may he give thee the blessing of Abraham, to thee and to thy seed with thee, in order that thou mayest possess the land of thy sojourning, which God gave to Abraham!

Genesis 26:3-4 DARBY

Sojourn in this land; and I will be with thee and bless thee; for unto thee, and unto thy seed, I will give all these countries; and I will perform the oath which I swore unto Abraham thy father. And I will multiply thy seed as the stars of heaven, and unto thy seed will I give all these countries; and in thy seed shall all the nations of the earth bless themselves --

Genesis 18:18 DARBY

Since Abraham shall indeed become a great and mighty nation; and all the nations of the earth shall be blessed in him.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Genesis 13

Commentary on Genesis 13 Matthew Henry Commentary


Chapter 13

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.
  • II. A particular account of a quarrel that happened between him and Lot.
    • 1. The unhappy occasion of their strife (v. 5, 6).
    • 2. The parties concerned in the strife, with the aggravation of it (v. 7).
  • III. The making up of the quarrel, by the prudence of Abram (v. 8, 9).
  • IV. Lot's departure from Abram to the plain of Sodom (v. 10-13).
  • V. God's appearance to Abram, to confirm the promise of the land of Canaan to him (v. 14, etc.).

Gen 13:1-4

  • 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 Ruth 1:6.
  • 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. 2:6. There is a burden of care in getting them, fear in keeping them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account, at last, to be given up concerning them. Great possessions do but make men heavy and unwieldy. Abram was not only rich in faith and good works, and in the promises, but he was rich in cattle, and in silver and gold. Note,
    • 1. God, in his providence, sometimes makes good men rich men, and teaches them how to abound, as well as how to suffer want.
    • 2. The riches of good men are the fruits of God's blessing. God has said to Abram, I will bless thee; and that blessing made him rich without sorrow, Prov. 10:22.
    • 3. True piety will very well consist with great prosperity. Though it is hard for a rich man to get to heaven, yet it is not impossible, Mk. 10:23, 24. Abram was very rich and yet very religious. Nay, as piety is a friend to outward prosperity (1 Tim. 4:8), so outward prosperity, if well-managed, is an ornament to piety, and furnishes an opportunity of doing so much the more good.
  • III. His removal to Beth-el, v. 3, 4. Thither he went, not only because there he had formerly had his tent, and he was willing to go among his old acquaintance, but because there he had formerly had his altar: and, though the altar was gone (probably he himself having taken it down, when he left the place, lest it should be polluted by the idolatrous Canaanites), yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God in that place, or perhaps to pay the vows he had there made to God when he undertook his journey into Egypt. Long afterwards God sent Jacob to this same place on that errand (ch. 35:1), Go up to Bethel, where thou vowedst the vow. We have need to be reminded, and should take all occasions to remind ourselves, of our solemn vows; and perhaps the place where they were made may help to bring them afresh to mind, and it may therefore do us good to visit it.
  • IV. His devotion there. His altar was gone, so that he could not offer sacrifice; but he called on the name of the Lord, as he had done, ch. 12:8. Note,
    • 1. All God's people are praying people. You may as soon find a living man without breath as a living Christian without prayer.
    • 2. Those that would approve themselves upright with their God must be constant and persevering in the services of religion. Abram did not leave his religion behind him in Egypt, as many do in their travels.
    • 3. When we cannot do what we would we must make conscience of doing what we can in the acts of devotion. When we want an altar, let us not be wanting in prayer, but, wherever we are, call on the name of the Lord.

Gen 13:5-9

We have here an unhappy falling out between Abram and Lot, who had hitherto been inseparable companions (see v. 1, and ch. 12:4), 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, Zec. 8:23.
    • 2. Those that are partners with God's people in their obedience and sufferings shall be sharers with them in their joys and comforts, Isa. 66:10. Now, they both being very rich, the land was not able to bear them, that they might dwell comfortably and peaceably together. So that their riches may be considered,
      • (1.) As setting them at a distance one from another. Because the place was too strait for them, and they had not room for their stock, it was necessary they should live asunder. Note, Every comfort in this world has its cross attending it. Business is a comfort; but it has this inconvenience in it, that it allows us not the society of those we love, so often, nor so long, as we could wish.
      • (2.) As setting them at variance one with another. Note, Riches are often an occasion of strife and contention among relations and neighbours. this is one of those foolish and hurtful lusts which those that will be rich fall into, 1 Tim. 6:9. Riches not only afford matter for contention, and are the things most commonly striven about, but they also stir up a spirit of contention, by making people proud and covetous. Meum and tuum-Mine and thine, are the great make-bates of the world. Poverty and travail, wants and wanderings, could not separate between Abram and Lot; but riches did. Friends are soon lost; but God is a friend from whose love neither the height of prosperity nor the depth of adversity shall separate us.
  • II. The immediate instruments of the quarrel were their servants. The strife began between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle, 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, Lu. 22:26. We have no such custom, 1 Co. 11:16. "Let there be no strife between me and thee, who have lived together and loved one another so long.' Note, The remembrance of old friendships should quickly put an end to new quarrels which at any time happen.
      • (2.) Let it be remembered that we are brethren, Heb. we are men brethren; a double argument.
        • [1.] We are men; and, as men, we are mortal creatures-we may die 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 us, we may well afford to beseech one another, to be reconciled, 2 Co. 5:20.
      • (2.) He offers him a sufficient share of the land they were in. Though God had promised Abram to give this land to his seed (ch. 12:7), and it does not appear that ever any such promise was made to Lot, which Abram might have insisted on, to the total exclusion of Lot, yet he allows him to come in partner with him, and tenders an equal share to one that had not an equal right, and will not make God's promise to patronise his quarrel, nor, under the protection of that, put any hardship on his kinsman.
      • (3.) He give him his choice, and offers to take up with his leavings: If thou wilt take the left hand, I will go to the right. There was all the reason in the world that Abram should choose first; yet he recedes from his right. Note, It is a noble conquest to be willing to yield for peace' sake; it is the conquest of ourselves, and our own pride and passion, Mt. 5:39, 40. It is not only the punctilios of honour, but even interest itself, that in many cases must be sacrificed to peace.

Gen 13:10-13

We have here the choice that Lot made when he parted from Abram. Upon this occasion, one would have expected,

  • 1. That he should have expressed an unwillingness to part from Abram, and that, at least, he should have done it with reluctancy.
  • 2. That he should have been so civil as to have remitted the choice back again to Abram. But we find not any instance of deference or respect to his uncle in the whole management. Abram having offered him the choice, without compliment he accepted it, and made his election. Passion and selfishness make men rude. Now, in the choice which Lot made, we may observe,
    • I. How much he had an eye to the goodness of the land. He beheld all the plan of Jordan, the flat country in which Sodom stood, that it was admirably well watered every where (and perhaps the strife had been about water, which made him particularly fond of that convenience), and so Lot chose all that plain, 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. 3:9.
      • 2. That some sinners are the worse for living in a good land. So the Sodomites were: for this was the iniquity of Sodom, pride, fulness of bread, and abundance of idleness; and all these were supported by the great plenty their country afforded, Eze. 16:49. Thus the prosperity of fools destroys them.
      • 3. That God often gives great plenty to great sinners. Filthy Sodomites dwell in a city, in a fruitful plain, while faithful Abram and his pious family dwell in tents upon the barren mountains.
      • 4. When wickedness has come to the height, ruin is not far off. Abounding sins are sure presages of approaching judgments. Now Lot's coming to dwell among the Sodomites may be considered,
        • (1.) As a great mercy to them, and a likely means of bringing them to repentance; for now they had a prophet among them and a preacher of righteousness, and, if they had hearkened to him, they might have been reformed, and the ruin prevented. Note, God sends preachers, before he sends destroyers; for he is not willing that any should perish.
        • (2.) As a great affliction to Lot, who was not only grieved to see their wickedness (2 Pt. 2:7, 8), but was molested and persecuted by them, because he would not do as they did. Note, It has often been the vexatious lot of good men to live among wicked neighbours, to sojourn in Mesech (Ps. 120:5), and it cannot but be the more grievous, if, as Lot here, they have brought it upon themselves by an unadvised choice.

Gen 13:14-18

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 Job 22:20. God owned Abram after his strife with Lot, as the churches owned Paul after his strife with Barnabas, Acts 15:39, 40.
  • 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. 12:1), 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, Heb. 11:14.
      • (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. 48:12.
    • 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, 1 Ki. 4:20, 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, v. 18.
    • 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.