And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen; for we [be] brethren.
8. for we are brethren ] i.e. kinsmen; Abram being Lot’s uncle. Cf. Gen 14:14, “and when Abram heard that his brother (i.e. Lot) was taken captive.”
Abram, as the elder, takes the lead in the conference: his proposal is made with generosity and dignity. Lot, though the younger, is to have his choice.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 8. For we be brethren.] We are of the same family, worship the same God in the same way, have the same promises, and look for the same end. Why then should there be strife? If it appear to be unavoidable from our present situation, let that situation be instantly changed, for no secular advantages can counterbalance the loss of peace.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Abram said unto Lot. The elder, and wiser, and worthier person relinquisheth his own right to his inferior for peace sake, leaving us a noble example for our imitation.
Between me and thee, and between; or, or between, & c., and for or, as Exo 21:17; Psa 8:4, compared with Mat 15:14; Heb 2:6, for there was no strife between Abram and Lot, though he feared it might pass from the feet to the head.
For we be brethren, i.e. both by nature near kinsmen, as the word brother is oft used, and in the faith and religion too, amongst whom contentions are very indecent and scandalous.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Abram said unto Lot,…. Being either an ear witness himself of the contentions of their servants, or having it reported to him by credible persons, he applied himself to Lot, in order to make peace, being a wise and good man; and though he was senior in years, and superior in substance, and higher in the class of relation, and upon all accounts the greatest man, yet he makes the proposal first, and lays a scheme before Lot for their future friendship, and to prevent quarrels, and the mischievous consequences of them:
let there be no strife, I pray thee, between me and thee; there had been none yet, but it was very likely there would, if the dissension should go on between their servants; they could not well avoid interesting themselves in it, when it related to their respective properties; and there must be a right and wrong in such cases to be looked into and adjusted, which might occasion a difference between them; and this Abram was desirous of preventing, and therefore bespeaks his kinsman in this loving, affectionate, and condescending language:
and [or] between my herdmen and thy herdmen; as he understood there was, and which, if not timely put an end to, might be of bad consequence to them both, especially as to their peace and comfort, giving this excellent reason to enforce his request:
for we [be] brethren; or “men brethren we [be]” u; we are men, let us act like such, the rational and humane part; they were brethren being men, so by nature all are brethren; by natural relation, Lot being the son of his brother Haran; brethren in religion, of the same faith in the one true and living God, and worshippers of him; and therefore on all accounts, by the ties of nature, relation, and religion, they were obliged to seek and cultivate peace and love.
u “viri fratres vos”, Pagninus Montanus, Drusius, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
To put an end to the strife between their herdsmen, Abram proposed to Lot that they should separate, as strife was unseemly between , men who stood in the relation of brethren, and left him to choose his ground. “ If thou to the left, I will turn to the right; and if thou to the right, I will turn to the left.” Although Abram was the older, and the leader of the company, he was magnanimous enough to leave the choice to his nephew, who was the younger, in the confident assurance that the Lord would so direct the decision, that His promise would be fulfilled.
Fuente: Keil & Delitzsch Commentary on the Old Testament
8. And Abram said unto Lot. Moses first states, that Abram no sooner perceived the strifes which had arisen, than he fulfilled the duty of a good householder, by attempting to restore peace among his domestics; and that afterwards, by his moderation, he endeavored to remedy the evil by removing it. And although the servants alone were contending, he yet does not say in vain, Let there be no strife between me and thee: because it was scarcely possible but that the contagion of the strife should reach from the domestics to their lords, although they were in other respects perfectly agreed. He also foresaw that their friendship could not long remain entire, unless he attempted, in time, to heal the insidious evil. Moreover, he calls to mind the bond of consanguinity between them; not because this alone ought to avail to promote mutual peace, but that he might more easily bend and mollify the mind of his nephew. For when the fear of God is less effectual with us than it ought to be; it is useful to call in other helps also, which may retain us in our duty. Now however since we all are adopted as sons of God, with the condition annexed, that we should be mutually brethren to each other: this sacred bond is less valued by us than it ought to be, if it does not prove sufficient to allay our contentions.
Fuente: Calvin’s Complete Commentary
(8, 9) Let there be no strife.It is evident that Lot was beginning to take part with his herdmen, and regard himself as an injured man. But Abram meets him with the utmost generosity, acknowledges that their growth in wealth rendered a separation necessary, and gives him his choice. And Lot accepts it. Instead of feeling that it was due to his uncles age and rank to yield to him the preference, he greedily accepts the offer, selects the region that seemed to offer the greatest earthly advantages, but finds in the long run that it has perils which far outweigh its promises of wealth and pleasure.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Abram said Abram’s words and proposition on the occasion are most magnanimous, and every way worthy of the father of the faithful . “He walks,” says Murphy, “in the moral atmosphere of the Sermon on the Mount . Mat 5:38-42. ”
We be brethren Hebrews, Men brethren are we . Compare Act 15:13; Act 23:1. Their kinship and religious affinity would authorize this warm expression.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Abram said to Lot, “Let there be no strife, I beg you, between me and you, and between my herdsmen and your herdsmen. For we are close relatives. Is not the whole land in front of you? Separate yourself, I pray, from me. If you will take the left hand, then I will go to the right. Or if you take the right hand then I will go to the left”.’
The greatness of Abram is brought out in these words. As senior, and almost certainly leader of the largest sub-tribe, he could have claimed precedence. But he wants no rancour between them. He is happy for Lot to choose which way to go and then he will take the other. There will be no hard feelings. They are still bound together as close relatives, but they must consider the facts of the situation. It is therefore regrettably necessary for them to separate. Abram trusts in Yahweh to ensure that he will end up in the right place.
Fuente: Commentary Series on the Bible by Peter Pett
Abraham the Peace Maker In Gen 13:8-9 Abraham confronts conflict with divine wisdom. Abraham was the peacemaker in this conflict between the tribesmen of him and Lot. Of course, it was his divine responsibility as head of his family. In these verses, he offers a resolution by divine inspiration and with great wisdom and meekness. We find a discussion on meekness of wisdom in the midst of strife in Jas 3:13-18. Abraham let Lot make the choice on this occasion. He had just gone through the difficult lesson in Egypt when he chose this land above the famished land of Canaan, hoping to find peace. Instead, he encountered the great trial of his wife being taken from him, so that this choice to go into Egypt did not bring a blessing, but rather, a curse. Now, in Gen 13:8-9 Abraham has now learned ever so carefully to trust entirely in divine provision and divine providence and take the portion of land that Lot did not take. In contrast, Lot will choose the plush Jordon plains and encounter problems (Gen 13:10-13). This is the divine principle behind the casting of lots under the Mosaic Law, by which judgment was made and by which the land was divided unto the twelve tribes of Israel.
Jas 3:13-18, “Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace.”
Illustration – Here is an important lesson for us to learn about our attitude towards receiving material possessions. Joyce Meyer illustrates this well in a story that she tells. Her and her husband, Dave, had a disagreement over a picture that she liked and wanted to purchase for their home. Since Dave did not like the picture, she argued and fussed with him about the issue until he finally gave in and told her to go ahead and get the picture if that would make her happy. Rejoicing to herself, she went to the store and purchased this picture. As she was leaving the store, the Lord spoke to her and said, “You did not win; you lost. Anytime that you get something that way, you lose.” [172] Joyce had won through strife, and not by humility. Thus, she had not gained any true blessing from this event.
[172] Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
Gen 13:8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.
Gen 13:9 Gen 13:8. We be brethren The Hebrews call near relations, as kinsmen, &c. brethren. Indeed all men are brethren, as having One Father; and consequently can hardly urge a more prevailing argument for unanimity and concord, than this common relationship. See Act 17:26. Abram’s behaviour here is extremely amiable; it shews the good and the wise man; who, ever anxious to prevent animosities, is always most ready to yield, most forward to condescend, as being a constant friend to peace, and a foe to all strife and contention. Observe particularly;
1. Abram’s desire to accommodate the matter peaceably. Let there be no strife, I pray thee, between me and thee: it ill becomes us as near relations, and worse, as servants of God. Learn, (1.) It is our wisdom in all contests to leave off betimes. (2.) It needs both address and gentleness, to bring those who are in the wrong, to consent to an accommodation. (3.) Christians, especially, should consider their relation to each other. They are brethren; let them love as brethren, and then all disputes will be at an end. (4.) They who have God’s glory at heart, will have a greater concern lest that suffer, than for their own interests.
2. His proposal. Separate thyself peaceably, and choose the right or left, I am content with the refusal. (1.) Observe Abram’s kindness: since we must part, let us part friends separate thyself, I pray thee. Oh! if Christians would be content to unite in love, and think and let think in unessential matters, how much perverse disputing would be prevented! (2.) His self-denial. He had certainly most authority to command, and most right to claim the land, especially after the promise, to which Lot could be no stranger: but he is ready to forego both. Learn hence, that, even though we might command, it is more Christan-like to intreat: and again, that it behoves us often rather to suffer loss, than to seek a litigious redress.
DISCOURSE: 21 Gen 13:8-11. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me: 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. And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrha, even as the garden of the Lord, like the land of Egypt as thou comest unto Zoar. Then Lot chose him all the plain of Jordan.
WEALTH is almost universally considered as a source of happiness, and in that view is most eagerly desired. That it may conduce to our happiness in some respects, especially when it is improved for the relief of our fellow-creatures, we admit: but it is much oftener a source of trouble and vexation than of satisfaction and comfort. If goods increase, (says Solomon,) they are increased that eat them [Note: Ecc 5:11.]. A multitude of servants augments our care. Their disagreements among themselves, or disputes with the servants of others, frequently become an occasion of disquietude to ourselves. The envy also and jealousy that are excited in the breasts of others, operate yet further to the disturbance of our peace. In how many families have contentions arisen from this source! How many who have spent years together in love and harmony, have been distracted by feuds and animosities as soon as ever they were called to share the property that has been bequeathed them! Even piety itself cannot always prevent that discord, which the pride or covetousness of others is forward to excite. Abram and Lot had lived together in perfect amity, while their circumstances were such as to preclude any jarring of interests; but when their opulence increased, occasions of jealousy arose; their servants, espousing too warmly their respective interests, quarrelled among themselves; and it became expedient at last, on account of the difficulty of finding pasturage for such numerous flocks and herds, and for the sake of preventing more serious disputes, that a separation should take place between them. The manner in which this separation was effected will afford us much instruction, while we consider,
I.
The proposal of Abram
His conduct on this occasion was indeed such as became his exalted character. It was,
1.
Conciliatory
[Abram well knew the value and blessedness of peace. He knew that the beginning of strife is as when one letteth out water; the breach, however small at first, being quickly widened by the stream that rushes through it, and speedily defying all the efforts of man to prevent an inundation. He had learned that valuable lesson, To leave off contention before it be meddled with [Note: Pro 17:14.] ; knowing that when it is once begun, no man can tell when or how it shall terminate. Hence he was desirous of promoting peace between the herdmen, and more especially between himself and Lot. The consideration of the relation subsisting between himself and Lot, rendered the idea of contention still more hateful in his eyes; Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. How amiable was this spirit, how engaging was this address! and how happy would the world be, if all were thus studious to prevent contention, and to keep the unity of the Spirit in the bond of peace!]
2.
Condescending
[Abram, as standing in the superior relation of an Uncle, and as being the person peculiarly called of God, while Lot was only a Nephew and an attendant, might well have claimed the deference and submission that were due to him. But, instead of arrogating to himself any authority or asserting his own rights, he was ready to act the part of an inferior; rightly 3.
Generous
[Common justice required that the partition of land should be such as to secure to Abram equal advantages with Lot. But Abram waved his rights, and cheerfully conceded to his Nephew whatever portion he chose to take. Though he could not but know that there was a great difference between the lands on either side of him, the one being far more fertile and better watered than the other, he desired Lot to occupy whichever he preferred, and to leave the other to him. What a noble, disinterested, generous mind did this manifest! Would to God that such an indifference about carnal interests were more prevalent in the world, and especially among the professors of religion! This would shew a becoming deadness to the world: it would give an evidence, that our hearts were set on things above, and not on things below: it would illustrate, more strongly and convincingly than ten thousand words, the efficacy of faith, and the excellence of true religion.] II.
The choice of Lot
Whether Lot was at that time a converted man, we cannot say: it is certain that twenty years after this he was a truly righteous man, and a most distinguished favourite of Heaven [Note: 2Pe 2:7-8.]: and it is not improbable that the change of heart which he experienced, arose from the troubles which his present choice entailed upon him. But without determining his general character, it is very plain that his conduct in the present instance argued,
1.
Too great a concern about his temporal interests
[As far as the history informs us, we have no reason to think that Lot felt any reluctance in parting with Abram. He had now an opportunity of gratifying his covetous desires; and he seems to have embraced it with greediness and joy. If he had not been blinded by selfishness, he would have returned the compliment to Abram, and given him his choice: or, if he had accepted Abrams offer, he would at least have endeavoured to make an equitable division of the lands, so that each might have his proper portion of the more fertile country. But instead of this, he surveyed with pleasure the well-watered plains of Jordan, which were beautiful and fruitful like Eden of old, and took the whole of them for himself; regardless what difficulties his Uncle might experience; and intent only on his own interests. Who does not see the meanness and illiberality of this conduct? Who does not see that worldliness and covetousness were the governing principles of his heart? If the man who requested our Lord to interpose in order to obtain for him his proper share of his fathers inheritance, needed that caution, Take heed and beware of covetousness, much more did the choice of Lot betray a very undue concern about his temporal interests, and a selfishness that was deeply reprehensible.]
2.
Too little regard to the interests of his soul
[Lot could not but know the character of the people of Sodom; for they declared their sin before all, and without the least reserve: and he ought to have considered what a tendency there is in evil communications to corrupt good manners. But as he left Abram without regret, so he went to dwell in Sodom without fear. What benefits he was losing, and what dangers he was about to rush into, he little thought of: his earthly prosperity was all that occupied his mind: and whether the welfare of his soul were forwarded or impeded, he did not care. This conduct every one must blame: yet how many are there who pursue the same heedless and pernicious course! How many for the sake of temporal advantage will leave the places where their souls are nourished with the bread of life, and take up their abode where there is an incessant famine of the word! How many will form their connexions even for life upon no better principle than this! Well will it be for them, if the troubles which they bring upon themselves, operate, as they did on Lot, to bring them to repentance.]
Let us learn from hence, To guard against the love of this world
[It is not without reason that St. John says, Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him [Note: 1Jn 2:15-16.]. We see in the instance before us what unhappy dispositions the love of this world generated, and what unworthy conduct it produced. Indeed the folly as well as sinfulness of this disposition is strongly illustrated in the present case: for Lot had enjoyed his portion but a little time before he was plundered of all that he possessed, and himself and family were carried into captivity [Note: Gen 14:12.]: and, after his restoration to liberty and opulence, he at last was forced to flee for his life, and to leave all his property, and part also of his family, to be destroyed by fire from heaven [Note: Gen 19:14; Gen 19:17; Gen 19:25-26.]. Thus shall a love of this world be recompensed to all. If God have designs of mercy towards them, he will either take away from them the objects of their idolatrous regard, or embitter to them the possessions in which they have sought delight. Let us then be on our guard against that love of money which is the root of all evil; which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows: for they that would be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition [Note: 1Ti 6:9-10.].]
2.
To cultivate an affectionate and self-denying spirit
[If we look no further than this present life, the exercise of love and self-denial has greatly the advantage of selfishness, even when it is most successful. Let us compare the feelings of Abram and of Lot on this occasion: how refined, how enviable were those of Abram in comparison of Lots! Give to Lot all the joy of successful covetousness, and conceive him_to be filled with exultation at the portion he had gained, and at his prospects of increasing opulence: suppose, on the other hand, Abram impressed with thankfulness to God for having enabled him to sacrifice his own interests rather than contend about them, and for having disposed his mind to generosity and love: which of these two had the more solid happiness? No man who has any just notions of happiness, can entertain a doubt. What then we admire in another, let us cultivate in ourselves: and what we cannot but acknowledge to be highly virtuous and laudable, let us labour to attain, let us endeavour to preserve in constant exercise. Let us be kindly affectioned one to another in brotherly love, in honour preferring one another [Note: Rom 12:10.]. Let us look not on our own things only, but rather and principally on the things of others [Note: Php 2:4-5.]. Thus walking in the steps of our father Abraham, we shall approve ourselves his children; yea, we shall resemble that greatest of all patterns, the Lord Jesus Christ, who came not to be ministered unto, but to minister, and to give his life a ransom for many [Note: Mat 20:26-28.]. And as Abram was immediately visited by God, and refreshed with more assured prospects of the promised land [Note: 417.], so shall every one who denies himself for God, be recompensed with present consolations, and eternal joys [Note: Luk 14:14.].]
Gen 13:8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren.
Ver. 8. And Abram said to Lot. ] Speech endeth anger, silence nourisheth it. Much malice and grudge would be avoided, and the very poison of it drawn out, did we but give it a vent at first, by reasoning with the party that wronged us, and expostulating the injury, which most times is but a mere mistake. Now many, on the contrary, harbour this viper in their bosoms, till it hath eaten to their hearts; they not only let “the sun go down,” but go its whole round “upon their wrath,” Eph 4:26 and cannot find time from one end of the year to the other, to utter their minds, and compound their discords. Not only Abram, but Aristippus shall rise up in judgment against such pseudo-Christians, and condemn them. For when Aeschines and he had been at long debate, a and there was, I stout, and thou stout, and neither could find in their hearts to go to the other; Aristippus went at length to Aeschines, and said unto him, “Shall we not agree to be friends, before we make ourselves a common scorn to the whole country?” Whereunto when Aeschines answered, that he was content to be friends with all his heart; Aristippus replied, “Remember then, that although I were the elder and the better man, yet I first sought unto thee.” “In very deed,” said Aeschines, “thou art a far better man than I; for I began the quarrel, and thou hast been first in making up the breach.” And thus these two became fast friends for ever.
For we are brethren. a Plutarch De Cohib. Ira, Laer., lib. ii.
NASB (UPDATED) TEXT: Gen 13:8-13
8So 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. 9Is 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.” 10Lot 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. 11So Lot chose for himself all the valley of the Jordan, and Lot journeyed eastward. Thus they separated from each other. 12Abram settled in the land of Canaan, while Lot settled in the cities of the valley, and moved his tents as far as Sodom. 13Now the men of Sodom were wicked exceedingly and sinners against the LORD.
Gen 13:8-9 “Please let there be no strife” There is a series of grammatical features that describe this dialogue.
1. please let there be no strife (BDB 937) – BDB 224, KB 243, Qal JUSSIVE, Gen 13:8
2. please separate from me – BDB 825, KB 962, Niphal IMPERATIVE, Gen 13:9
3. I will go to the right – BDB 412, KB 415, Hiphil COHORTATIVE
4. I will go the left – BDB 970, KB 1332, Hiphil COHORTATIVE
It is surprising that Abram (the older and wealthier) let Lot choose, since Canaan had been designated by YHWH as His special gift to Abram. YHWH used Lot’s greed to motivate him to choose the eastern side of Jordan.
Only after Lot left and Abram stayed in Canaan did YHWH reappear to him.
Gen 13:8 “brothers” Here this word (BDB 26) is used in the sense of a relative (cf. Gen 14:14; Gen 14:16; Gen 29:12; Gen 29:15).
Gen 13:10 “Lot lifted up his eyes and saw” Lot chose based on self-interest. The wickedness (cf. Gen 13:13) of the place did not deter him.
“this was before the LORD destroyed Sodom and Gomorrah” Here is another editorial comment from a later event. Exactly who and when this original account was penned is unknown, but it seems to have been one of the priests who served as Moses’ scribe and biographer (i.e., recorded his death [Deuteronomy 34] and made comments about him, as in Num 12:3).
“like the garden of the LORD, like the land of Egypt” Rashi (a rabbi of the Middle Ages) says the land had trees like Eden and vegetables like Egypt. The irony is that as Eden was a place of judgment, so too, the Jordan Valley!
“Zoar” Zoar (BDB 858) is one city located in the Jordan Valley (cf. Gen 13:10), just south of the Dead Sea. The account of its name is found in Gen 19:20-22, which is a word play on “small” (BDB 859 I). It was an oasis (cf. Josephus, Jewish Wars 4.8.4).
There are several cities located in this area: (1) Sodom; (2) Gomorrah; (3) Admah; (4) Zeboiim; and (5) Zoar/Bela. They were collectively called “the cities of the plain.” All but Zoar were destroyed by God (cf. Deu 29:23).
Gen 13:13 The population of Sodom is characterized in several negative ways.
1. evil – BDB 948, cf. Gen 2:9; Gen 3:22; Gen 6:5; Gen 8:21; Gen 37:33; Gen 38:7
2. sinners – BDB 308, cf. Num 16:38; Num 32:14
3. against the Lord
4. exceedingly wicked
However, the text does not specify how. The account of chapter 19 gives us a window into their evil.
Numbers 1, 2 are hendiadys, which are often combined in translations as “evil sinners.”
brethren. Put by Synecdoche (of Species), for relatives. App-6.
Let: Pro 15:1, Mat 5:9, 1Co 6:6, 1Co 6:7, Phi 2:14, Heb 12:14, Jam 3:17, Jam 3:18
brethren: Heb. men
brethren: Gen 11:27-31, Gen 45:24, Exo 2:13, Psa 133:1, Act 7:26, Rom 12:10, Eph 4:2, Eph 4:3, 1Th 4:9, Heb 13:1, 1Pe 1:22, 1Pe 2:17, 1Pe 3:8, 1Pe 4:8, 2Pe 1:7, 1Jo 2:9-11, 1Jo 3:14-19, 1Jo 4:7, 1Jo 4:20, 1Jo 4:21
Reciprocal: Gen 14:14 – his brother Gen 16:6 – Abram Gen 24:27 – of my Gen 29:12 – brother Gen 29:14 – art my Gen 31:23 – General Gen 31:32 – before Exo 2:14 – a prince Jdg 9:26 – brethren Jdg 14:3 – thy brethren 1Sa 21:7 – herdmen 2Ch 11:4 – against Neh 5:9 – reproach Pro 15:18 – he Pro 17:14 – leave Mar 3:25 – General Joh 13:35 – General 1Co 1:2 – call 1Ti 6:1 – that the 1Pe 2:12 – among
Where Lookest Thou
Gen 13:8-11; Gen 18:20-22; Gen 19:25-28
INTRODUCTORY WORDS
Our Scripture today presents four looks toward Sodom. 1. There was the look of Lot, or the look of worldly advantage. 2. There was the look of the Lord, or the look of coming judgment. 3. There was the look of Lot’s wife, or the look of folly and of pride. 4. There was the look of Abraham, or the look of compassionate submission. Let us examine these four looks, one at a time.
1. The look of Lot. There had been a strife betwixt Abraham’s herdsmen, and the herdsmen of Lot. Abraham realized that the time for separation had come.
There are some who may feel that Lot had a keen business vision, and that he could see a dollar a long way off. We agree, but we add that Lot’s vision was circumscribed by his own personal advantage, and that, in reality, he was blinded and could not see afar.
2. The look of the Lord. This was the look of judgment. The Lord saw everything that Lot saw, but he saw more than Lot saw. The Lord beheld in Sodom a city that reeked with sin. He beheld the wreckage that would come to Lot and his family by reason of Lot’s foolish choice.
“The eyes of the Lord run to and fro throughout the whole earth, to shew Himself strong in the behalf of those whose heart is perfect toward Him.” Those same eyes, however, look in judgment upon all whose heart wanders from the Lord.
3. The look of Lot’s wife. As they fled from Sodom, Lot’s wife turned, and looked back. We can hardly wonder at her folly. Everything she loved was in Sodom. She had left the daughters, who had married Sodomites, and her sons-in-law behind her. She had left her friends of fashion and of pomp behind her. She had left her beautiful home and its luxuries behind her. She had left more than all of this-she had left the affections of her own heart behind her.
When Lot’s wife looked toward Sodom, she looked toward her treasures, and toward those things which were dearer to her than life. Let us fear lest we, too, become entangled again in a yoke of bondage, and begin to long after the “flesh pots of Egypt,” and thus look back.
4. The look of Abraham. Abraham had prayed earnestly for Lot. The result of Abraham’s prayer was that Lot and his two daughters were saved. God remembered Abraham and sent Lot out.
I. PRAYER, AND THE UPWARD LOOK (2Ch 20:12)
Moab and Ammon came against Jehoshaphat to battle. They were a great multitude, and Jehoshaphat was afraid. Then Jehoshaphat prayed unto the Lord and said, “O our God, wilt Thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee.”
In answer to Jehoshaphat’s prayer, the enemy was overthrown. We need to place our eyes upon God. God has said, “Fret not thyself because of evil doers.” To the contrary, we must learn to “rest in the Lord, and wait patiently for Him.” When everything seems against us, it is only God’s opportunity to show His strength. Sometimes, in earnest prayer, we need to stand still and see the salvation of the Lord.
“Men ought always to pray, and not to faint.” Habakkuk came to the place where the fig tree did not blossom, neither was there fruit in the vine; the labour of the olive failed, and the fields yielded no meat; the flock was cut off from the fold, and no herd was found in the stall: yet, the Prophet said, “I will rejoice in the Lord, I will joy in the God of my salvation.”
It was the clinging prayer of Jacob that made him a victor. It is when we come to the end of ourselves, and lift up our face with beseeching unto God, that He comes to our help.
God has said, “My grace is sufficient for thee.” It is sufficient everywhere. What we must do is to lift up our eyes unto the Lord, and get in touch with His power. We will. always find that there is a larger balance to the credit of faith when we draw upon Heavenly resources.
II. SERVICE, THE OUTWARD LOOK (Joh 4:35-36)
The Lord told the disciples to lift up their eyes, and to look, for the fields were white unto the harvest. When our eyes were upon the fields for service, His eyes would be upon us for blessing. When the Children of Israel faced the land of Canaan, God told them to enter in, and to possess the land. Then, said God, “I will be with thee.”
We fail to receive from God, because we refuse to undertake for God. He who sits still, and never ventures, in faith, will find God waiting for him to step out, instead of working for Him.
The eyes of the Lord are looking for men ready to leave father, mother, brother, sister, houses and lands, that they may go forth to reap.
Do you see the ripened fields? Do you hear the voice of God saying, “Who will go and reap?” God grant that you may say, “Here am I, Lord, send me.”
When the Lord commanded Joshua, saying, “Arise, go over this Jordan, thou, and all this people,” there was no time for fear, no time to weigh the difficulties of the wilderness. What mattered if there were difficulties ahead; God had commanded, “Go!” They dared not hesitate.
The Lord told Philip to go in the road which was desert. Immediately Philip arose and went. Can we not even now hear the voice of God saying to us, even as He said to Israel of old, “Go forward”?
The Lord Himself has promised, “I will be with thee.” We must not cease to go until we have preached the Gospel to every creature; until every stock of ripened grain has been harvested home.
If barriers lie across our way, they will disappear before our march of faith.
‘Tis the voice of the Master, “Press forward today,
The fields are all ripened with grain”;
‘Tis the voice of the servant, ‘I’ll haste to obey,
Not counting the cost, but the gain.”
III. CONFLICT, THE INWARD LOOK (Rom 7:18-24)
When we look within and view our human heart, in its sinful estate, we are crushed, even to despair. Paul said, “I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Do you marvel that Paul then cried, “O wretched man that I am”? The vision of his own sinful self was enough to cause him to bemoan himself.
It is always true that when we look within and see the contumely of our old man, we are disturbed and disheartened. What then shall we do? Let us reckon the old man as dead. Let us refuse to listen to its voice, to walk in its ways, or to fulfil its desires.
On the contrary, let us look away to the Holy Spirit, remembering that He, likewise, dwells within. If we walk in the Spirit, we will not fulfil the lusts of the flesh. If we walk in the Spirit, our moans of despair will be changed into paeans of victory. Instead of self-condemnation, we will have “no condemnation.” Instead of the works of the flesh being made manifest, we will bear the fruit of the Spirit.
The believer must guard against being overwhelmed by introspection. He must remember that Jesus Christ is stronger than self, that the Holy Spirit will give deliverance from the dominion of the self-life.
It is unwise for the Christian to boast in the flesh, or to walk by the flesh, or to pamper the flesh. Paul said, “I die daily.” There is only one place for the self-life and that is on the Cross, to be crucified with Christ. It we live the life of victory, we must not walk by the old man, but by the new man.
Christ has said, “If any man will come after Me, let him deny himself.” In the Christian experience Christ must be All, and in all, and the old man nothing at all.
IV. RETROSPECTION, THE BACKWARD LOOK (2Ti 4:8)
As Paul looked backward over a fruitful ministry, and a faithful life, he could say, “I have fought a good fight, I have finished my course, I have kept the faith.” Here is a retrospective that was worth the while.
We need to look backward now and then, not with the spirit of boastfulness, but with the spirit of honest contemplation.
At the end of every day it will profit us to study what has been done, and said, and thought. Thus we can profit by our mistakes, and increase our victories. The first will cause us to be more careful; and the second will bring us encouragement by the way.
In retrospection, however, we must never be overwhelmed or discouraged by reason of our failure; nor, must we be satisfied with our successes. We must watch against resting upon our past accomplishments. We should use what God has done through us in the past, as an incentive to renewed and enlarged undertakings in the future.
If we would make our final retrospective, at the close of life’s day, a cause for thanksgiving and praise, we must be very careful to fill in each day, as it passes, with faithful service; with fidelity to the faith; and with holy living.
When the Lord Jesus approached the end of His earthly ministry, He said, “I have finished the work which Thou gavest Me to do.”
V. THE PERSPECTIVE, THE ONWARD LOOK (Hab 2:3)
We like the word spoken by Habakkuk: “For the vision is yet for an appointed time * * though it tarry, wait for it; because it will surely come, it will not tarry.”
As we look at present world-conditions we are disheartened. We are walking through a valley of the shadow of death. Sin and sorrow are wreaking out misery everywhere. Satan is renewing every effort against the race.
The Word of God promises no relief. Unto the end wars are determined. Evil men are to wax worse and worse, deceiving and being deceived. Iniquity will abound. God paints no roseate picture of the last days. He tells us, rather, that “perilous times shall come.”
What Habakkuk saw, however, was a vision that looked on far beyond the present hour, far beyond the hour of Jacob’s trouble. We know that Habakkuk saw the overthrow of Israel, and the cup of sorrow which she must drink; but he saw also the Lord coming, with His glory covering the Heavens, and he saw the earth full of His praise. He saw Christ coming in judgment against the nations that had despoiled Israel. He saw the sun and moon standing still as the Lord’s arrows went forth. He saw the Lord marching through the land in indignation, threshing the heathen in His anger. Then, he saw the salvation of God’s people, with the head of the house of the wicked cut down.
We need a similar vision. We would not be blind to the day of wrath that is about to fall upon the earth, but we would see also another day,-a day of peace, a day when men shall beat the swords into plowshares, and the spears into pruninghooks; a day when Christ shall reign in righteousness.
If we see nothing but the present hour, heading up in the reign and rule of the antichrist, we will become discouraged; but, if we see beyond that hour, the day of “the Lord seated upon His throne,” we will become encouraged and full of blessed anticipation.
VI. DISCOURAGEMENT, THE DOWNWARD LOOK (Gen 4:5-6)
Sin had entered into the Garden, and man had been expelled therefrom. Cain and Abel had been born with the ravages of sin upon them. Abel had placed his faith in the blood of a sacrifice, which anticipated the Cross of Christ. Cain had rejected the atonement, and had placed his faith in a bloodless sacrifice-art ethical conception.
In jealousy Cain rose up and slew his brother. When Cain had seen that God accepted Abel and rejected himself, he was wroth, and his countenance fell. The result of sin is always a downcast look-a fallen countenance.
God made man an “uplooker.” He placed his head on the top of him. He gave him as his realm of his contemplation and vision, the things which were high and holy. Sin changed man’s perspective; it turned his face from the skies, where God rules; to the earth, where man dwells.
The sinner looks at the things seen, not at the things unseen; he centers his affections upon the things of the earth, not upon the things of the sky.
Saints are “uplookers” and not “downlookers.” We are looking for that Blessed Hope, and the Glorious Appearing of our Lord. We are building our treasures in Heaven, not upon the earth. We are strangers and pilgrims, journeying toward a City, whose Builder and Maker is God.
The man who, Cain-like, has his countenance downcast, and is living for this present world, is blind and cannot see afar off. The god of this world hath veiled his eyes lest the light of the Gospel of the glory of God should shine in upon him and convert him.
VII. ENCOURAGEMENT, THE GOD-WARD LOOK (2Ki 6:17)
Gehazi must have trembled with fear as he saw the enemy closing in upon Elisha, Then it was that the Prophet prayed, and said, “Lord, I pray Thee, open his eyes, that he may see.” What Gehazi saw was the mountain full of God’s horses and chariots, giving protection to His Prophet.
We need the vision which God gave to Gehazi. We need to see all Heaven working in our behalf. When this is before us, we will lift up the hands that hang down and find strength for our feeble knees.
Instead of looking at our emergencies, we should look beyond them, and above them to God’s provision and power. When the Children of Israel saw the mountains on one side, the sea before them, and Pharaoh’s hosts coming upon them and closing them in, they needed to look away to God.
The hosts of the Lord are an innumerable multitude, and they are all working in our behalf. The Lord, Himself, has placed at our disposal all of the power invested in Him, as He sits enthroned above.
Retreat should never be found in the Christian’s vocabulary. We should not even try to go around our difficulties. We should press through them.
The ten spies came back, saying, “We saw giants.” Joshua and Caleb said, “Let us go up at once”-they saw God.
There are giants at every turn. They are in our family life; they are in our business careers; they are in our spiritual walk; they are everywhere. If we see the powers of God around us, we will say, “They be bread for us; we will eat them up.” Without the opening of our eyes, and the faith which the vision of God instills, we will be eaten up by our enemies.
Our God is a God of infinite power. Our battle, therefore, is a battle with a sure conquest at its close. We will prove more than victors, through Him who loved us. We may experience a continuous fight, but we will have a glorious conclusion.
AN ILLUSTRATION
BIRDS ON THE WING
“Birds are seldom taken in their flight; the more we are upon the wing of Heavenly thoughts the more we escape snares.” “O that we would remember this, and never tarry long on the ground lest the fowler ensnare us. We need to be much taken up with Divine things, rising in thought above these temporal matters, or else the world will entangle us, and we shall be like birds held with limed twigs, or encompassed in a net. Holy meditation can scarcely be overdone; in this age we fear it never is. We are too worldly, and think too much of the fleeting trifles of time, and so the enemy gets an advantage of us, and takes a shot at us. O for more wing and more use of the flight we have! Communion with Jesus is not only sweet in itself, but it has a preserving power by bearing us aloft, above gun-shot of the enemy. Thoughts of Heaven prevent discontent with our present lot, delight in God drives away love to the world, and joy in our Lord Jesus expels pride and carnal pleasure: thus we escape from many evils by rising above them.
Up, then, my heart. Up from the weedy ditches and briery hedges of the world into the clear atmosphere of Heaven. There where the dews of grace are born, and the sun of righteousness is Lord paramount, and the blessed wind of the Spirit blows from the everlasting hills, thou wilt find rest on the wing, and sing for joy where thine enemies cannot even see thee.”
Gen 13:8-9. Although Abram was the elder, wiser, and every way worthier person than Lot, yet he voluntarily, and without reluctance or hesitation, relinquishes his own right to his inferior for the sake of peace, that no scandal might be brought on the true religion, hereby leaving a noble example for our imitation. Let there be no strife between me and thee
So nearly related as kinsmen, and as worshippers and children of the one living and true God. Betwixt us a contention will be very indecent, and of scandalous tendency.
13:8 And Abram said unto Lot, Let there be no {e} strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren.
(e) He cuts off the opportunity for contention: therefore the evil ceases.
In offering Lot either the "left" or the "right" (Gen 13:9) Abram was evidently suggesting that he and Lot partition the Promised Land; he would take one part and his nephew the other (cf. Gen 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 (Gen 13:9). Thus "Lot lifted up his eyes and saw the valley of the Jordan" (Gen 13:10), 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. Gen 12:6; Gen 33:18 to Gen 34:31; Gen 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. Gen 13:6; Gen 13:9; Gen 13:1; Gen 13:18; Gen 20:1; et al.). Both men had previously lived in both regions.
Moses’ description of the Jordan valley as being similar to Egypt (Gen 13:10) should have warned the Israelite readers of Genesis against desiring to return to Egypt (cf. Exo 16:3; Num 11:5; Num 14:2-3).
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Commentary on the Holy Bible by Thomas Coke
SEPARATION OF ABRAM AND LOT
Judging, that condescension is the truest honour, and that to e the servant of all is to imitate most nearly the character of our blessed Lord [Note: Mat 20:26-28.]. Accordingly the proposal came from him, that, since circumstances imperiously required a separation, they should separate in a manner that became their holy profession. How many angry disputes, and bitter quarrels, and bloody wars might be avoided, if the contending parties, instead of proudly requiring the first advances from each other, would strive who should be foremost in making proposals for peace!]
Admirable as was the example of Abram, we observe a perfect contrast to it in,
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Neighbour’s Wells of Living Water
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)