13:1 4 Abram returned from Egypt through the Negev and settled down near his former location between Bethel and Ai.
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1 1 So Abram went up from Egypt to the Negev, he and his wife and all that belonged to him, and Lot with him. 2 Now Abram was very rich in livestock, in silver and in gold. 3 He went on his journeys from the Negev as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai, 4 to the place of the altar that he had made there formerly; and there Abram called on the name of the LORD (Gen. 13:1 4). Chapter 13 records how Abram, though threatened with major conflict with Lot because of their herdsmen's strife, magnanimously gave his nephew his choice of what land he wanted. Lot took an area that was very fertile, though inhabited by wicked people. In return God blessed Abram with a reaffirmation of His promise. This was the fourth crisis Abram faced. 13:1 4 Abram returned from Egypt through the Negev and settled down near his former location between Bethel and Ai. Of special interest is that in Genesis 12:10 13:4 Lot occupies the same position as that of the mixed multitude (Exod. 12:38) in the narrative of Genesis 41 Exodus 12. In other words the author apparently wants to draw the reader's attention to the identification of Lot with the mixed multitude. It is as if Lot is seen in these narratives as the prefiguration of the mixed multitude that comes out of Egypt with the Israelites. Note also Lot's similarity to Esau. 240
2 5 Now Lot, who went with Abram, also had flocks and herds and tents. 6 And the land could not sustain them while dwelling together, for their possessions were so great that they were not able to remain together. 7 And there was strife between the herdsmen of Abram s livestock and the herdsmen of Lot s livestock. Now the Canaanite and the Perizzite were dwelling then in the land (Gen. 13:5 7). 13:5 7 When it became clear that there was not enough pasture to sustain all the flocks of both Abram and Lot, Abram suggested that Lot separate from him. He gave his nephew the choice of where he wanted to settle. This was a magnanimous gesture on Abram's part. If he was older than Lot, which seems probable, it shows even greater graciousness. Lot would have been the most likely candidate for the role of Abram's heir since Sarai was barren. He was a part of Abram's household and a blood relative (nephew). At this time Abram probably regarded Lot as the heir through whom God would fulfill His promises. 241
3 8 So Abram said to Lot, Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are brothers. 9 Is not the whole land before you? Please separate from me; if to the left, then I will go to the right; or if to the right, then I will go to the left. 10 Lot lifted up his eyes and saw all the valley of the Jordan, that it was well watered everywhere this was before the LORD destroyed Sodom and Gomorrah like the garden of the LORD, like the land of Egypt as you go to Zoar (Gen. 13:8 10). 13:8 10 In offering Lot either the "left" or the "right" (v. 9) Abram was evidently suggesting that he and Lot partition the Promised Land; he would take one part and his nephew the other (cf. 22:3 10). Important to our appreciation of Abram's offer is knowledge of the fact that the Hebrews, as well as other ancient peoples, were eastern oriented (as contrasted with northern oriented, as we are). Abram and Lot were probably looking east when Abram made his suggestion (v. 9). Thus "Lot lifted up his eyes and saw all the valley of the Jordan" (v. 10), which was to the east of where they stood (perhaps on Mt. Asor, the highest point in that part of Canaan, and only a short walk from both Bethel and Ai). Thus when Abram offered Lot what was on his left he was referring to northern Canaan, the area around Shechem (cf. 12:6; 33:18 34:31; 37:12 17) as far south as Bethel and Ai. The other choice was what was on their right: southern Canaan including Hebron and the Negev (cf. 13:6, 9; 13:1, 18; 20:1; et al.). Both men had previously lived in both regions. Moses' description of the Jordan valley as being similar to Egypt (v. 10) should have warned the Israelite readers of Genesis against desiring to return to Egypt (cf. Exod. 16:3; Num. 11:5; 14:2 3). 242
4 11 So Lot chose for himself all the valley of the Jordan, and Lot journeyed eastward. Thus they separated from each other (Gen. 13:11). 13:11 Lot, however, chose neither of these options, north or south. Instead he decided to move east into the Jordan Valley (v. 11). Earlier we read that Adam, Eve, and Cain traveled east after they sinned (3:24; 4:16) and that the people of Babel went east and rebelled against God (11:2). Thus Lot s move eastward makes us a bit uneasy (cf. 12:3). At this time the Jordan River was the eastern border of Canaan that continued south from the southeastern end of the Salt (Dead) Sea and southwest toward Kadesh (lit. cultic shrine) Barnea (10:19). It then proceeded to the Great (Mediterranean) Sea along the Wadi el Arish (Brook of Egypt; cf. Num. 34:1 12; Josh. 15:1 12). The text contrasts "the land of Canaan" with "the cities of the Valley" (v. 12). The place Lot chose to settle was on the eastern frontier of the Promised Land (v. 11). 243
5 12 Abram settled in the land of Canaan, while Lot settled in the cities of the valley, and moved his tents as far as Sodom (Gen. 13:12). 13:12 The location of Sodom is still uncertain. There are three primary possibilities: northeast of the Dead Sea, southeast of the Dead Sea, or under the southern basin of the Dead Sea. The second option (southeast of the Dead Sea) seems most probable. This choice by Lot made rather final the rupture between him and Abram. The words they separated from each other (v. 11) seem to indicate more than just a geographical separation. Lot's choice erected another hurdle for Abram's faith in the promises of God and precipitated another crisis in the "obstacle story" of how God would fulfill His promises to Abram. Lot chose the Jordan Valley. Owing to the combination of water (emerging from underground springs fed by the limestone hills farther west of Jericho), soil (deposited on the plain from the same hills) and climate (warm and sunny during most of the year), the region is known for all types of agricultural products, especially dates and balsam (used in ancient ointments). It is not surprising that Lot, who with Abraham had lived for a short time in the lush Nile Valley of Egypt, chose as he did. His choice appears to have been made from the mountains northeast of Bethel, with a view of the Jericho oasis or the Plains of Moab. 244
6 13 Now the men of Sodom were wicked exceedingly and sinners against the LORD (Gen. 13:13). 13:13 Lot's choice seems to have been influenced to some extent by a desire to ally with the native inhabitants (cf. 13:7, 12; 19:1 26) as well as by the natural fruitfulness of the Jordan Valley (v. 10). Verse 13 indicates that the men of Sodom were exceedingly wicked sinners, yet Lot does not appear to have seen this. In any given situation, what you are determines what you see, and what you see determines what you do. The close parallels between the two cities (i.e., Babylon and Sodom), which are created in the narrative of chapter 13, suggest that the author intends both cities to tell the same story. As in the case of parallels and repetitions throughout the book, the double account of God's destruction of the city in the east is intended to drive home the point that God's judgment of the wicked is certain and imminent (cf. 41:32). 245
7 14 The LORD said to Abram, after Lot had separated from him, Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward; 15 for all the land that you see, I will give it to you and to your descendants forever. 16 I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. 17 Arise, walk about the land through its length and breadth; for I will give it to you (Gen. 13:14 17). 13:14 17 Abram was now without an heir. However, Yahweh appeared to him at this crucial time (v. 14) and reconfirmed the promise of land that, He said, He would give to Abram's offspring (v. 15). As Lot had done (v. 10), Abram "lifted up his eyes" also (v. 14), but he saw the whole land as far as he could see in every direction. God repeated His promise to give him and his descendants all the land he saw. This promise was more specific than God's previous promises regarding the seed and the land (12:2, 7). This was God's third revelation to Abram. It contained three specifics. 1. Abram's heir would be his own seed (offspring; vv ). 2. God would give the land to Abram and his descendants forever (v. 15). 3. Abram's descendants would be innumerable (v. 16). The figure of "dust" suggests physical seed and is hyperbole (v. 16; cf. 2:7). The "stars" figure given later (15:5) suggests heavenly or spiritual seed, in addition to physical seed, and is also hyperbole. God's encouragement to walk through the land (v. 17) implied that Abram should claim the promise by treading the land under his feet. In the ancient Near East victorious armies claimed defeated territory by marching through it. The divine promise of land and other blessings (Gen. 12:1 3; 15:18 21; 17:1 8) is in the form of a covenant known technically in ancient Near Eastern studies as a covenant of grant. It was made at the initiative of the granter and often with no preconditions or qualifications. 246
8 18 Then Abram moved his tent and came and dwelt by the oaks of Mamre, which are in Hebron, and there he built an altar to the LORD (Gen. 13:18). 13:18 Abram later relocated near Hebron where he built another altar and worshipped again (v. 18). Hebron is the highest town in the Promised Land with an elevation of about 3,050 feet. Its site is strategic: it lies midway between Jerusalem and Beersheba. Many of the commentators have seen two types of believers in Abram and Lot. One commits himself completely to trusting and obeying God, though not without occasional failures in his faith. The other wants both what God and what the world can give him. These correspond to a spiritual and a carnal believer, a single-minded and a double-minded believer (James 1:8; 4:8). When Abram gave Lot the choice of where he wanted to live, Abram was giving up any claim to temporal advantages and was trusting God to bless him as God had promised He would. This step of faith led to greater blessing by God (vv ). Abram's response to this fresh revelation was again worship. People who truly believe God's promises of provision can be generous with their possessions. 247
9 There are several life lessons (applications) that derive from a study of Genesis 13: 1. Those who walk by sight rather than by faith eventually learn that by itself seeing may be misleading. Those who walk by sight alone are vulnerable to deception. Choices made only on the basis of sight usually prove to be of temporary benefit. 2. Strife can be settled by the generous, magnanimous actions of those who live by faith. 3. A wicked, sinful lifestyle offends God. It is possible for an entire generation, city, or nation to be corrupt. 4. Worldly people may prosper, but even though they exult in their luxury and even become outrageous against God believers should not envy their fortune. 5. There is room in God s plan for every believer to follow his or her most generous impulses. A believer s personal magnanimity toward others will never exhaust God s gracious blessings. The believer may always be confident in God s providence and protection. 6. Walking by sight alone provides no cautious perception of the evil that surrounds us and no awareness of God s plan. 7. Those who believe the promise of God s provision may be generous with their possessions without fear of ultimate loss. 248
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