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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 13:5–9. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an unhappy falling out between Abram and Lot, who had hitherto been inseparable companions (see Gen 13:1, and Gen 12:4), but now parted.
I.The occasion of their quarrel was their riches.
We read (Gen 13:2) how rich Abram was; now here we are told (Gen 13:5) 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, Zac 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, Ti1 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, Gen 13:7. 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, Gen 13:8.
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, Luk 22:26. We have no such custom, Co1 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 tomorrow, 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? Gen 13:9. 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, Co2 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 (Gen 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, Mat 5:39, Mat 5:40. It is not only the punctilios of honour, but even interest itself, that in many cases must be sacrificed to peace.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let us now consider who are the shepherds, and what living creatures they shepherd and what was the nature of the dispute between the shepherds of Abraham and those of Lot. Shepherds are those who govern the flocks. They are diligent and wise when they do not allow their animals to trample the farmlands with their feet or to damage the crops with their teeth. [They are] negligent and lazy when they do not invite their cattle to pasture on grassy fields rather than in planted areas but allow them to wander freely through the various garden crops. These shepherds then should be watchfully attentive so that what has happened through the carelessness of the negligent be not attributed to the diligent.But since we are here not speaking of visible things, let us first of all consider what kind of animal they have to shepherd. We can supply a definition of these shepherds: “they are shepherds of cattle,” says the text. Now cattle, as we have said, signify the irrational senses of the body. Who then are the shepherds of the senses, if not their masters and, in a certain sense, their rulers and guides, that is to say, the monitors of a certain way of speaking or the thoughts of our mind? If these are expert and constant in the pastoral exercise, they do not permit the flock of the senses to wander off and to stop to graze in useless or positively harmful pastures, but with wise leadership they call them back and apply the brakes of reason to block their activity when they rebel. But the bad leaders or useless disputes allow the cattle to be carried away by their own impulsiveness, to run toward the precipice, to trample on planted fields and to feed on their produce, so much so that if at present there are still fruits of virtue to be found, they destroy even these.
Notice how the abundance of their possessions proved to be a major cause for their separation, creating a division, sundering their harmony and undoing the bond of kinship. “Trouble developed between Abram’s herdsmen and Lot’s herdsmen. Now the Canaanites and the Pherezites inhabited the land at that time.” Notice how the relatives are responsible for the first signs of separation. Invariably this is the source from which springs all sorts of problems—discord among the brethren. The text says, remember, “Trouble developed between the herdsmen.” They are the ones who provide the occasion for separation, who sunder the harmony, who give evidence of bad feeling.
But Lot also, who was with Abram, had flocks of sheep, and herds, and tents; nor could the land bear them so that they might dwell together: for their substance was great, and they could not dwell together: hence there was a quarrel between the herdsmen of Abram's flocks and Lot's, and it is detailed how Lot departed from Abraham with their love preserved, preferring to separate physically from his dearest and most holy brother rather than to remain with him amidst scandals and disputes, which were troubling the weak ones; yet he in no way let his bodily separation from him separate him from the deepest love of his mind, as the following sacred history most clearly proves: where having been captured by enemies, he saved him with all his might with his men, and rightly so because Lot himself did not at all alter the course of virtue and faith, which he had been accustomed to practice with his elder brother, even living apart.
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Summary
This verse records a significant point of tension between the burgeoning households of Abram and his nephew Lot. As their combined wealth in livestock grew immensely, the land proved insufficient to sustain their vast herds, leading to a practical and public conflict among their respective herdsmen over vital resources like grazing pastures and water. This internal family dispute was further complicated and underscored by the fact that they were dwelling amidst the indigenous Canaanite and Perizzite peoples, making their conduct a public spectacle and a potential blemish on their witness as followers of the one true God.
Context
Literary Context
This verse immediately follows the account of Abram and Lot's immense prosperity after returning from Egypt (Genesis 13:1-2). Both men had acquired vast herds and flocks, along with silver and gold, making their combined possessions too great for the land to support them together. The preceding verses (Genesis 13:5-6) establish the problem: "the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together." This sets the stage for the "strife" mentioned in verse 7, which then directly precipitates Abram's gracious and wise proposal for separation in Genesis 13:8-9, demonstrating his priority of peace and his trust in God's provision.
Historical & Cultural Context
In the ancient Near East, particularly among nomadic pastoralists like Abram and Lot, livestock represented primary wealth and sustenance. Access to sufficient grazing land and water sources was critical for survival and prosperity. Disputes over these finite resources were common and could easily escalate into serious conflicts, even tribal warfare. The mention of "the Canaanite and the Perizzite" highlights that Abram and Lot were not isolated but were sojourners in a land already inhabited by established peoples. These indigenous groups would have their own claims to resources and would be observing the conduct of these powerful newcomers, making the internal strife of Abram and Lot's households a public matter with implications for their reputation and testimony.
Key Themes
Genesis 13:7 contributes to several significant themes within Genesis and the broader biblical narrative. Firstly, it illustrates the challenges of prosperity, showing that even blessings can bring practical difficulties that require wise management and spiritual discernment. Secondly, it introduces the theme of conflict resolution and peacemaking, setting the stage for Abram's exemplary display of humility and generosity in the following verses. Thirdly, the presence of the Canaanites and Perizzites emphasizes the theme of witness and testimony, highlighting that the conduct of God's people is observed by those outside the covenant, underscoring the importance of living in a manner that honors God, as seen throughout the narrative of Israel's journey in the promised land (e.g., Deuteronomy 4:6-8). Finally, it subtly reinforces the theme of God's promise of the land, even though it is currently occupied, setting up the subsequent reaffirmation of the covenant to Abram in Genesis 13:14-17.
Exposition and Analysis
Key Word Analysis
This word signifies a "contest (personal or legal)," a "chiding," "contention," or "suit." It implies more than a minor disagreement; it suggests a serious dispute, a quarrel that could potentially escalate into a legal or even violent confrontation. Its use here indicates the gravity of the situation between the herdsmen, demanding a decisive resolution.
This primitive root means "to sit down," and by implication, "to dwell," "to remain," or "to settle." In this context, it emphasizes the established presence of the Canaanite and Perizzite peoples in the land. They were not merely passing through but were settled inhabitants, making the competition for resources a constant and unavoidable reality for Abram and Lot.
H3669 and H6522 respectively, these terms refer to specific indigenous tribes inhabiting the land of Canaan. The Canaanites were a broad group, often associated with trade, while the Perizzites were described as "inhabitants of the open country." Their explicit mention underscores the fact that Abram and Lot's internal conflict was not a private family affair but was unfolding in the public eye of the local, non-covenant peoples, adding a layer of scrutiny and urgency to the need for a peaceful resolution.
Verse Breakdown
"And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle"
This clause directly identifies the source and nature of the conflict. The "strife" (Hebrew: rîyb) was not between Abram and Lot themselves, but between their servants, specifically those responsible for managing their vast livestock. This indicates a practical problem arising from the immense size of their herds and the limited availability of grazing land and water. The conflict among the servants, however, directly impacted the masters and threatened the family's unity.
"and the Canaanite and the Perizzite dwelled then in the land"
This critical second clause provides the immediate context and adds significant theological weight. It highlights that Abram and Lot were not living in an empty wilderness but were sojourners in a land already occupied by indigenous peoples. Their internal dispute was therefore occurring in the presence of unbelieving nations. This observation by the Canaanites and Perizzites raised the stakes, as the conduct of Abram's household, representing the people of God, was under public scrutiny. Their disunity could potentially discredit their witness to the one true God among those who did not know Him.
Literary Devices
The verse employs Juxtaposition to highlight the tension between internal family conflict and external observation. The "strife" within Abram's and Lot's households is set directly against the backdrop of the "Canaanite and the Perizzite dwelled then in the land." This contrast emphasizes that the dispute was not a private matter but had public implications, particularly for the testimony of God's chosen family among pagan nations. Furthermore, the verse utilizes Foreshadowing, subtly hinting at the impending need for separation and Abram's subsequent act of peacemaking, which will demonstrate a higher spiritual principle than mere self-interest. The mention of the indigenous inhabitants also serves as a form of Realism, grounding the narrative in the practical realities of nomadic life and territorial claims in the ancient world, preventing an idealized portrayal of the patriarchs.
Theological and Thematic Connections
This verse powerfully illustrates how material blessings, while from God, can introduce practical challenges and even conflict when resources are finite and human self-interest is at play. It underscores the ever-present tension between the pursuit of personal gain and the preservation of communal harmony, especially within the family of faith. The public nature of this conflict, witnessed by the Canaanites and Perizzites, highlights the crucial biblical principle that the conduct of God's people is always under scrutiny by the world. Our internal disputes can either affirm or undermine our witness to God's character and the transforming power of His grace. This situation sets the stage for Abram's gracious and self-sacrificing act of peacemaking, demonstrating a spiritual maturity that prioritizes unity and God's honor over personal advantage, a model for believers throughout history.
Reflection and Application
Genesis 13:7 offers profound lessons for believers today. Firstly, it reminds us that even within the most blessed communities, practical challenges and conflicts will arise, often stemming from resource limitations or differing priorities. The way we handle these disputes is critical. Are we quick to assert our rights, or are we willing to seek peace and make sacrifices for the greater good of relationships and our collective witness? Secondly, the presence of the Canaanites and Perizzites serves as a timeless reminder that our conduct as Christians is constantly observed by a watching world. Our internal squabbles, divisions, and lack of harmony can severely undermine our testimony to the transforming power of the Gospel. Therefore, we are called to pursue peace diligently, demonstrating the love, unity, and selflessness that characterize followers of Christ, reflecting the very nature of God. This requires humility, wisdom, and a willingness to prioritize the spiritual impact of our actions over personal gain or pride.
Questions for Reflection
FAQ
Why is the presence of the Canaanite and Perizzite mentioned in this verse?
The mention of the Canaanite and Perizzite dwelling in the land serves a dual purpose. Practically, it highlights the finite nature of resources; Abram and Lot were not in an empty land but were competing for grazing and water with existing, established inhabitants. More significantly, it underscores the critical importance of witness. The internal strife between Abram and Lot's households was unfolding before the eyes of unbelieving nations, making their conduct a public testimony (or lack thereof) to the God they served. It emphasized the need for God's people to live distinctively and harmoniously, especially when observed by those who did not yet know Him, as their actions could either draw others to God or repel them.
What does the Hebrew word for "strife" (rib) imply about the conflict?
The Hebrew word rib (רִיב, H7379) denotes a serious contention, dispute, or even a legal quarrel. It implies that the conflict between the herdsmen was not a minor disagreement or a petty squabble but a significant and potentially escalating problem that threatened the peace and unity of the family. Its use highlights the gravity of the situation that prompted Abram to take decisive and gracious action to prevent further escalation and preserve familial harmony, rather than simply ignoring a trivial matter. This strong term emphasizes the real and present danger to their collective well-being and witness.
Christ-Centered Fulfillment
Genesis 13:7, with its depiction of strife arising from earthly possessions and limited resources, foreshadows the deeper, more pervasive conflict that plagues humanity: the enmity between God and humanity due to sin (Romans 5:10). While Abram's solution was a physical separation for the sake of peace, Christ is the ultimate Peacemaker who resolves this fundamental "strife." Through His atoning sacrifice on the cross, Jesus breaks down the dividing wall of hostility (Ephesians 2:14-16), reconciling believers to God and to one another, creating a new humanity where there is no longer Jew or Gentile, but all are one in Him (Galatians 3:28). He provides not merely abundant earthly resources, but an eternal, spiritual inheritance in His kingdom, where true peace, unity, and limitless spiritual blessings are found, transcending the earthly limitations and conflicts experienced by Abram and Lot. Believers, as heirs with Christ, are called to embody this reconciliation and peace, demonstrating the transforming power of the Gospel to a watching world, ultimately reflecting the character of the One who makes all things new and brings ultimate reconciliation to God's creation (Colossians 1:20).