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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 13:1–4. His two-level outline is real structure in the source text, so it is rendered as structure.
I.Here is Abram's return out of Egypt, Gen 13:1.
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 Rut 1:6.
II.His wealth:
He was very rich, Rut 1:2. 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, Pro 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, Mar 10:23, Mar 10:24. Abram was very rich and yet very religious. Nay, as piety is a friend to outward prosperity (Ti1 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, Gen 13:3, Gen 13:4.
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 (Gen 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, Gen 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 13, Verse 4) And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the wilderness. Now Abram was very rich in livestock, in silver, and in gold. And he went on his journey from the South as far as Bethel. It is said that Abram went up from Egypt in a splendid manner. But there is a contradiction to this idea in what follows: how could he have become very rich upon leaving Egypt? This is explained by the Hebrew word used, which means Abram was heavily burdened, that is, βαρύς σφόδρα: for he was burdened by the weight of Egypt. And although they may seem to be riches of cattle, gold, and silver, yet if they are of Egypt, they are burdensome to a holy man. Finally, not as we read in the Septuagint, 'He went back from where he came into the desert unto Bethel,' but as it is written in Hebrew, 'He went on his journey by way of the south unto Bethel.' Therefore, he departed from Egypt not to enter the desert that he had left in Egypt, but to come by way of the south, which is opposite to the north, to the house of God, where his tabernacle had been in the midst of Bethel and Ai (also called Gai).
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Summary
After his sojourn in Egypt, Abram returns to the very site where he first built an altar and communed with God, demonstrating a profound spiritual re-anchoring. This act signifies his unwavering devotion and the prioritization of his covenant relationship with the LORD, publicly re-affirming his faith through worship and invocation of God's holy name, despite his newfound material prosperity.
Context
Literary Context
Genesis 13:4 follows Abram's return from Egypt, where he had sojourned due to a severe famine in Canaan, as detailed in Genesis 12:10-20. Despite the moral compromises made during his time in Egypt (e.g., presenting Sarai as his sister), Abram returns greatly enriched with livestock, silver, and gold (Genesis 13:2). His immediate action upon re-entering Canaan is not to settle or consolidate his wealth, but to return to a specific spiritual landmark. This verse explicitly states he went "Unto the place of the altar, which he had made there at the first," directly referencing the altar he had previously built between Bethel and Ai shortly after God's initial call and promise to him in Genesis 12:8. This deliberate return to a sacred site underscores a spiritual recommitment and sets the stage for the impending separation from Lot, highlighting Abram's ongoing reliance on God amidst changing circumstances.
Historical & Cultural Context
In the ancient Near East, the construction of altars served multiple purposes: marking significant encounters with deity, offering sacrifices, and establishing territorial claims under divine blessing. For nomadic peoples like Abram, altars often served as portable or temporary sanctuaries, signifying a place of worship wherever God revealed Himself. The act of "calling on the name of the LORD" (קרא בשם יהוה, qara' b'shem YHWH) was a profound expression of devotion, signifying public worship, invocation of divine power, and an appeal to God's covenant character. This practice stood in stark contrast to the polytheistic and idolatrous worship prevalent in Egypt, from which Abram had just returned. His return to the altar and calling on the LORD's name thus represents a conscious rejection of the spiritual compromises of Egypt and a re-affirmation of his unique monotheistic faith in the one true God, YHWH.
Key Themes
This verse powerfully contributes to several overarching themes in Genesis and the broader biblical narrative. Firstly, it emphasizes the theme of spiritual return and recommitment. Despite the material prosperity and potential spiritual drift experienced in Egypt, Abram prioritizes his relationship with God, returning to the place of his foundational encounter. This highlights the importance of revisiting spiritual anchors. Secondly, it reinforces the priority of worship and prayer in the life of a believer. Abram's first act upon returning to the promised land is not economic or social, but spiritual, demonstrating that true devotion places God first. This aligns with the broader theme of God seeking a people who will worship Him in spirit and truth (John 4:23-24). Thirdly, the consistent building of altars and calling on the LORD's name throughout Abram's journey (e.g., Genesis 12:7-8) underscores the theme of God's faithfulness and the covenant relationship. Abram's actions are a response to God's prior initiatives and promises, demonstrating a life lived in conscious dependence on the Almighty.
Exposition and Analysis
Key Word Analysis
Meaning "an altar." In this context, it refers to a sacred structure, typically made of earth or unhewn stones, used for offering sacrifices and communing with God. Abram's return to "the altar, which he had made there at the first" (Genesis 12:8) signifies a return to a specific place of worship and covenant renewal, emphasizing continuity in his spiritual journey.
Meaning "to call out to (i.e. properly, address by name, but used in a wide variety of applications); bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say." When used with "on the name of the LORD," it denotes a profound act of public worship, invocation, and prayer, signifying a deep reliance on and allegiance to God. It is more than a mere utterance; it is an appeal to God's character and power.
Meaning "(the) self-Existent or Eternal; Jehovah, Jewish national name of God; Jehovah, the Lord." This is God's personal, covenantal name (YHWH), revealing His eternal, unchanging, and faithful nature. Abram's calling on this specific name emphasizes his relationship with the God who had revealed Himself to him and made covenant promises.
Verse Breakdown
"Unto the place of the altar, which he had made there at the first"
This phrase establishes the geographical and spiritual continuity of Abram's journey. It highlights his intentional return to a specific, previously consecrated site. The altar, built "at the first" (referencing Genesis 12:8), served as a memorial of God's initial promises and Abram's response of worship. His return signifies a deliberate re-engagement with his spiritual foundations and a recommitment to the covenant relationship established there. It suggests that despite his detour to Egypt and the accumulation of wealth, his ultimate priority remained his communion with God at a designated sacred space.
"and there Abram called on the name of the LORD"
This is the climactic action of the verse, revealing the spiritual purpose of Abram's return. The Hebrew idiom "called on the name of the LORD" (קרא בשם יהוה, qara' b'shem YHWH) is a profound theological expression. It encompasses more than simply uttering God's name; it implies a public declaration of allegiance, an act of earnest prayer, a seeking of divine presence and intervention, and an invocation of God's covenant character (YHWH). It signifies a renewal of intimate fellowship, a seeking of guidance, and an expression of total dependence on the God who is self-existent and faithful to His promises. This act, performed at the altar, underscores the centrality of worship and prayer in Abram's life.
Literary Devices
The verse effectively employs Repetition and Symbolism. The Repetition of "the place of the altar, which he had made there at the first" directly links this moment to Abram's earlier act of worship in Genesis 12:8, emphasizing continuity and a return to spiritual roots. This repetition underscores the importance of foundational acts of faith. The Symbolism of the "altar" is paramount; it represents a consecrated space for divine-human encounter, sacrifice, and covenant renewal. It is not merely a physical structure but a tangible sign of Abram's devotion and God's presence. Furthermore, the act of "calling on the name of the LORD" is itself a highly Symbolic idiom, representing a public declaration of faith, deep prayer, and an invocation of God's personal, covenantal name, signifying a profound and intimate relationship with the divine.
Theological and Thematic Connections
Abram's return to the altar and his act of calling on the name of the LORD powerfully illustrate the enduring importance of spiritual foundations and consistent devotion. Despite the material prosperity and potential spiritual compromises encountered in Egypt, Abram's first priority upon returning to the Promised Land is to re-establish his communion with God at the very place where he first encountered Him. This demonstrates that true spiritual maturity involves regularly revisiting and reaffirming one's initial commitments of faith, recognizing that material blessings should never eclipse the pursuit of God's presence. It underscores that worship is not a peripheral activity but central to a life lived in covenant with the Almighty, serving as a reminder that our ultimate security and guidance come from God alone, not from worldly acquisitions.
Reflection and Application
Abram's journey in Genesis 13:4 offers profound lessons for contemporary believers, urging us to cultivate a life centered on intentional worship and a consistent return to our spiritual foundations. In a world often driven by material gain and fleeting distractions, Abram's example reminds us that true prosperity is found in an unbroken relationship with God. When we face periods of spiritual drift, moral compromise, or even overwhelming success, like Abram's time in Egypt, the call is to return to the "altar"—the place of our initial encounter with God, whether through repentance, renewed devotion, or a recommitment to spiritual disciplines. This involves prioritizing prayer, engaging deeply with Scripture, and consistently seeking God's face, thereby "calling on the name of the LORD" in every circumstance, trusting in His faithfulness to hear and respond.
Questions for Reflection
FAQ
Why is Abram's return to the altar significant after his time in Egypt?
Abram's sojourn in Egypt, though economically beneficial, was marked by moral compromise and a lack of trust in God's provision and protection, as seen in his deception regarding Sarai (Genesis 12:11-13). His return to the altar and calling on the name of the LORD signifies a spiritual restoration and recommitment. It demonstrates that despite worldly distractions or personal failings, his ultimate priority remained his covenant relationship with God. It was an act of repentance and a deliberate choice to re-establish unhindered communion at the very place of his initial encounter with God's promises in the land of Canaan.
What does "called on the name of the LORD" truly mean?
The Hebrew phrase qara' b'shem YHWH (קרא בשם יהוה) is far more than a casual mention of God's name. It implies a profound, multifaceted act of worship, prayer, and invocation. It signifies a public declaration of allegiance to the one true God, YHWH, in contrast to the surrounding paganism. It involves deep, earnest prayer, appealing to God's character (His self-existence and covenant faithfulness) and seeking His presence, guidance, and intervention. It is an act of total reliance and devotion, acknowledging God's sovereignty and appealing to His revealed nature for blessing, protection, and direction. This phrase often marks significant moments of spiritual renewal and dependence in the biblical narrative.
Christ-Centered Fulfillment
Abram's consistent practice of building altars and calling on the name of the LORD, culminating in his return to this sacred place, foreshadows the ultimate and perfect means of communion with God found in Jesus Christ. While Abram's altars were places of temporary sacrifice and renewed covenant, Christ's singular, definitive sacrifice on the cross is the eternal atonement, fulfilling all previous sacrificial systems (Hebrews 9:26-28). He is the true "altar" upon which the perfect sacrifice was offered, providing permanent access to God (Hebrews 13:10). Through Jesus, believers no longer need specific geographical altars or physical temples to "call on the name of the Lord"; instead, we can approach God directly, from anywhere, at any time, through the High Priesthood of Christ (Hebrews 4:14-16). His name, Jesus, is the name above all names, and "everyone who calls on the name of the Lord will be saved" (Romans 10:13), signifying that the ultimate fulfillment of Abram's devotion is found in faith in the Lamb of God who takes away the sin of the world (John 1:29).