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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
Historical Reception
One surviving comment on this verse from the historical church.
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
Genesis 13:9 captures Abram's remarkable act of selfless leadership and profound trust in divine providence as he offers Lot the first choice of land to resolve the escalating conflict between their herdsmen. This pivotal moment not only prevents strife within the family but also highlights Abram's unwavering faith in God's ultimate provision, even when relinquishing apparent advantage.
Context
Literary Context
This verse is situated immediately after Abram and Lot's return from Egypt, where they had both accumulated significant wealth in livestock, silver, and gold. The preceding verses (Genesis 13:5-8) describe the growing friction between their herdsmen due to the inability of the land to support their combined flocks. This tension sets the stage for Abram's proactive peacemaking initiative. Following Abram's generous offer in Genesis 13:9, Lot chooses the fertile plain of Jordan, leading to their separation (Genesis 13:10-12). This separation then prompts God to reaffirm and expand His covenant promises to Abram, emphasizing the land and his numerous descendants (Genesis 13:14-17), underscoring that Abram's blessing is not contingent on his immediate possession of the "best" land but on God's faithfulness.
Historical & Cultural Context
In the ancient Near East, land was the primary source of wealth and sustenance, and disputes over grazing rights were common, often leading to violent conflict. The patriarchal society placed significant emphasis on the authority and prerogative of the elder, making Abram's concession to Lot, his nephew, particularly striking. The concept of "right" and "left" hands often carried symbolic weight, with the right typically signifying strength, honor, and preference. The land of Canaan, though promised to Abram, was still inhabited by Canaanites and Perizzites (Genesis 13:7), implying a shared and potentially contested territory, which further necessitated a clear division between Abram and Lot to avoid internal conflict that could weaken them against external threats.
Key Themes
Genesis 13:9 contributes significantly to several overarching themes in the book of Genesis. It powerfully illustrates the theme of Divine Sovereignty and Provision, as Abram's trust in God's ability to provide, irrespective of his immediate circumstances or Lot's choice, stands in stark contrast to Lot's worldly calculation. It also underscores the Priority of Peace and Relationships within the covenant community, demonstrating that familial harmony is more valuable than material gain or personal rights. Furthermore, it highlights Abram's Developing Faith and his role as a model of righteous conduct, particularly his Humility and Selflessness. This episode also subtly introduces the theme of Consequences of Choice, foreshadowing Lot's eventual entanglement with the wicked cities of the plain, a direct outcome of his self-serving decision (see Genesis 13:10-13).
Exposition and Analysis
Key Word Analysis
From an unused root probably meaning to be firm; this word refers to "the earth (at large, or partitively a land)." In this context, it specifically denotes the vast, available territory before Abram and Lot, emphasizing the abundance that paradoxically led to their conflict and the scope of Abram's generous offer. It signifies not just physical ground, but the means of livelihood and prosperity.
A plural noun (always singular in usage) meaning "the face (as the part that turns)." Used here with a prepositional prefix, "before thee," it conveys the sense of something being directly in front of, accessible, and available for choice. It highlights the open invitation Abram extends to Lot, emphasizing that the entire expanse of land is laid out for Lot's consideration and selection.
A primitive root meaning "to break through, i.e. spread or separate (oneself)." This verb is crucial as it describes the decisive action Abram proposes. It's not merely a suggestion but a call for a clear, definitive division to resolve the conflict. Abram initiates this "separation" as a proactive measure to preserve peace, demonstrating his leadership and willingness to act decisively.
Verse Breakdown
"Is not the whole land before thee?"
This rhetorical question, posed by Abram to Lot, serves multiple purposes. First, it acknowledges the vastness of the available territory, implying that there is enough for both of them, thus mitigating the perceived scarcity that fueled the conflict. Second, it subtly shifts the burden of choice to Lot, empowering him while simultaneously setting the stage for Abram's gracious concession. It also underscores Abram's faith that God's provision is not limited by their immediate circumstances or the need for separation.
"separate thyself, I pray thee, from me:"
This is Abram's direct and humble plea to Lot. The phrase "I pray thee" (נָא, naʼ) softens the command, making it a gentle entreaty rather than an authoritative demand. The verb "separate thyself" (H6504, pârad) implies a complete and decisive division, a parting of ways to ensure the cessation of strife. Abram initiates this separation as a necessary step for peace, prioritizing relational harmony over any claim to rights or territory.
"if [thou wilt take] the left hand, then I will go to the right;"
Abram here presents Lot with the initial option: if Lot chooses to go to the left (typically associated with the north or a less favorable direction in some contexts, though here simply one of two directions), Abram commits to going to the right. This demonstrates Abram's radical generosity and willingness to yield the advantage. He is not merely offering a choice but guaranteeing that he will accommodate Lot's decision, no matter which direction Lot prefers.
"or if [thou depart] to the right hand, then I will go to the left."
This clause completes the comprehensive nature of Abram's offer. It reiterates his commitment to accommodate Lot's choice, covering all possibilities. By giving Lot complete freedom to choose either direction, Abram showcases his profound trust in God's overarching plan and provision, rather than relying on his own strategic advantage or the perceived quality of the land. This selflessness is a hallmark of his developing faith.
Literary Devices
The verse employs several significant literary devices. A prominent one is the Rhetorical Question ("Is not the whole land before thee?"). This question is not posed to elicit information but to make a forceful point: the land is vast enough for both, and the conflict is unnecessary. It also serves to set up Abram's magnanimous offer by highlighting the ample opportunity for separation. Additionally, the verse uses Antithesis and Parallelism through the contrasting directions: "if [thou wilt take] the left hand, then I will go to the right; or if [thou depart] to the right hand, then I will go to the left." This symmetrical structure emphasizes the completeness and fairness of Abram's offer, demonstrating that he is willing to take whichever portion Lot does not choose. This highlights his selfless character and his unwavering commitment to peace. The narrative also contains a subtle element of Foreshadowing, as Lot's subsequent choice of the well-watered plain of Jordan, driven by worldly appeal rather than divine guidance, sets him on a path that ultimately leads to his entanglement with the wickedness of Sodom and Gomorrah.
Theological and Thematic Connections
Abram's actions in Genesis 13:9 are a powerful demonstration of faith, humility, and peacemaking, offering profound theological insights. His willingness to cede the advantage to Lot, despite being the elder and the recipient of God's covenant promises, underscores a radical trust in God's ultimate sovereignty and provision. Abram understood that his blessing and inheritance came from God's faithfulness, not from securing the most fertile land or asserting his rights. This act elevates the importance of relational harmony and peace within the community of faith above material gain or personal prerogative, setting a foundational principle for conflict resolution among believers. It challenges the human tendency to grasp for advantage, instead modeling a selfless spirit that trusts God to vindicate and provide.
Reflection and Application
Abram's conduct in Genesis 13:9 provides timeless and challenging lessons for believers in every generation. In a world often driven by self-interest, competition, and the pursuit of personal gain, Abram exemplifies a counter-cultural approach rooted in faith and love. We are called to be proactive peacemakers, willing to humble ourselves and even sacrifice personal advantage to preserve harmony within our families, churches, and communities. This passage encourages a radical generosity, reminding us that our ultimate security and provision come from God, not from our shrewdness, negotiation skills, or ability to secure the "best" earthly portion. By prioritizing relationships, demonstrating selfless love, and trusting in God's unfailing care, we reflect His character and live out our faith in a way that honors Him. This trust allows us to release our grip on what we perceive as our rights or entitlements, confident that God will guide and provide for us, regardless of the "left" or "right" hand we are left with.
Questions for Reflection
FAQ
Why did Abram, as the elder, give Lot the first choice?
Abram's decision to give Lot the first choice, despite being the elder and the recipient of God's promise of the land, was a profound act of faith, humility, and peacemaking. In ancient Near Eastern society, the elder typically held precedence, making Abram's concession particularly striking. It demonstrated his unwavering trust in God's ultimate provision over any perceived human right or advantage, prioritizing familial harmony and the avoidance of strife over personal gain. His security was in God's covenant, not in the physical land itself, as reaffirmed by God later in Genesis 13:14-17.
Does this passage suggest that separation is always the best solution for conflict?
While Genesis 13:9 shows separation as an effective and necessary solution for this specific conflict rooted in resource scarcity and the inability of the land to sustain both households, it is not a universal mandate for all conflicts. Abram's primary goal was peace, and separation was the means to achieve it in this particular context. Other conflicts may require different solutions, such as reconciliation, mediation, or forgiveness. However, the underlying principle of prioritizing peace, demonstrating humility, and seeking a resolution that honors God and others remains paramount, even if it means a difficult parting of ways.
Christ-Centered Fulfillment
Abram's extraordinary act of selflessness in Genesis 13:9, where he willingly relinquishes his rights and prioritizes peace and the well-being of another, profoundly foreshadows the ultimate self-giving of Jesus Christ. Just as Abram, the patriarch and recipient of divine promises, chose to humble himself for the sake of peace, so too did Christ, though eternally God, "make himself nothing by taking the very nature of a servant" (Philippians 2:7). He laid aside His divine prerogatives, not merely offering a choice of land, but offering His very life to reconcile humanity to God. Jesus is the ultimate Peacemaker, who, through His sacrificial death on the cross, resolved the greatest conflict—that between a holy God and sinful humanity—and secured for us an inheritance far greater and more enduring than any earthly land (Ephesians 2:14-16). Abram's trust in God's provision finds its ultimate vindication in Christ, through whom all the promises of God are "Yes" and "Amen" (2 Corinthians 1:20), guaranteeing true and eternal blessing to all who trust in Him.