- These verses describe Abram’s journey from Egypt to the heart of Canaan near Bethel.
- He "went up" is the usual term to describe trips from Egypt to Canaan.
- One goes down to Egypt (12:10) and up to Canaan.
- The phrase "he and his wife" summarizes Abram’s entourage in 12:20 which is here expanded to include the mention of Lot ("and Lot with him" or "including Lot").
- Lot figures prominently in the episode that characterizes this chapter.
- He was last referred to in 12:5.
- "To the Negeb" (cf. 12:9) is the initial territory Abram encountered as he approached the land of promise from the north.
- The term used to describe Abram’s wealth in v. 2 (adj.m.s.abs. kabedh) is the same term used to describe the famine back in 12:10.
- The mention of Abram’s considerable holdings in portable wealth invites a comparison between his situation at the beginning of these two episodes.
- "Livestock" covers all animals that are herded (cf. 47:16-17; 12:16).
- "Silver and gold" is the first mention of patriarchal financial assets.
- It seems likely that Abram became rich as a result of his Egyptian sojourn and the near pharaonic adultery (cf. 20:16; 12:16).
- The Israelites were also given silver and gold before leaving Egypt (cf. Ex. 12:35-36).
- So here is yet another aspect of Abram’s sojourn in Egypt that foreshadows the exodus.
- "On his journeys" (wy['S'm;l.) or "by stages" is a term used elsewhere in the Pentateuch onlyof the stopping places of the Israelites in the wilderness (e.g., Ex. 17:1; Num. 10:12, etc.).
- Vv. 3b-4 are a detailed and repetitive reminder of 12:8.
- By its very fullness and the twofold reference to "the beginning/the first time," the narrator is surely suggesting that Abram is trying to recapture his previous experience of God.
- The only difference this time is that he does not need to build an altar: the old one is still there, no doubt implying that the promises forsaken still stand too.
- At the place of patriarchal worship Abram "called on the name of Yahweh" as he had earlier at this same location (cf. 12:8).
- Calling on the name of the Lord results in salvation (Joel 2:32; cp. Rom. 10:13).
- Calling of the name of the Lord is used in connection with a determination to move forward and serve Him (cf. Zeph. 3:9; cp. Mic. 4:5
- Using the sacred name does not by itself insure divine blessing; it must be done "in truth" and "righteousness" (Isa. 48:1).
- Abram’s action included thanksgiving for deliverance from the land of Egypt (cf. Ps. 116:4, 13, 17)
- Calling on the name of the LORD results in deliverance (cf. 2Kgs. 5:11) and vindication (1Kgs. 18:24).
- The first reference to calling on the name of the LORD is in 4:26 when God no longer revealed Himself face to face with men.
- Abram "called on the name of the LORD" at the very site where he first offered thanks and supplication upon entering the land (12:8).
- Here he has returned from a situation where he was out of the geographical and operational and viewpoint will of God.
- Here he confesses his sin and offers thanks and asks for help to get his life where it should be in ever respect.
- V.5 presents the origin of the conflict detailed in vv. 6ff.
- Paradoxically, it is the blessing of God on Abram that creates the problem.
The Conflict between Abram and Lot Resolved (vv. 6-9)
VERSE 5 Now Lot, who went with Abram, also had flocks and herds and tents
(~ylih'aow> rq'b'W-!aco hy"h' ~r'b.a;-ta, %lehoh; jAll.-~g:w> [waw w/conj gam also + prep lamedh w/proper noun Lot + def.art.w/Qal part.m.s.abs. halak walk + d.o. marker + proper noun Abram + Qal perf.3m.s. hayah to be + noun f.s.abs. ts-on flock, sheep + waw w/noun m.s.abs. baqar cattle + waw w/noun m.p.abs. ohel tent]).
VERSE 6 And the land could not sustain them while dwelling together
(wD'x.y: tb,v,l' #r,a'h' ~t'ao af'n"-al{w> [waw w/neg lo + Qal perf.3m.s. nasha take, lift up; "sustain" + d.o. marker w/3m.p.suff. "them" + def.art.w/noun both s.abs. eretz land + prep lamedh w/Qal infin.constr. yashab dwell + adv yachdaw together], for their possessions were so great that they were not able to remain together [wD'x.y: tb,v,l' Wlk.y" al{w> br' ~v'Wkr> hy"h'-yKi [part ki for + Qal perf.3m.s. hayah "were" + noun m.s.constr.w/3m.p.suff. rekush property, possessions + adj.m.s.abs. rabh much; "so great" + waw w/neg lo + Qal perf.3p. yakol be abel + prep lamedh w/Qal infin.constr. yashab dwell; "remain" + adv yachdaw together]).
VERSE 7 And there was strife between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock (jAl-hnEq.mi y[ero !ybeW ~r'b.a;-hnEq.mi y[ero !yBe byrI-yhiy>w: [waw w/Qal impf.3m.s. hayah "was" + noun m.s.abs. ribh strife + prep bayin between + Qal part.m.p.constr. ra-ah pasture, graze; "herdsmen" + noun m.s.constr. miqneh cattle; "livestock" + proper noun Abram + waw w/prep bayin between + Qal part.m.p.constr. ra-ah "herdsmen" + noun m.s.constr. miqneh "livestock" + proper noun Lot]).
Now the Canaanite and the Perizzite were dwelling then in the land (#r,a'B' bveyO za' yZIrIP.h;w> ynI[]n:K.h;w> [waw w/def.art.w/proper noun Canaanite + waw w/def.art.w/proper noun Perizzite + adv az then + Qal part.m.s. yashab dwell + prep beth w/noun both s.abs. eretz land]).
VERSE 8 So Abram said to Lot, "Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are brothers (Wnx.n"a] ~yxia; ~yvin"a]-yKi ^y[,ro !ybeW y[;ro !ybeW ^yn<ybeW ynIyBe hb'yrIm. yhit. an"-la; jAl-la, ~r'b.a; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abram + prep el to + proper noun Lot + adv al no + interj na please + Qal impf.3f.s.juss. hayah "let…be" + noun f.s.abs. meribah strife, contention + prep w/1s.suff. bayin between + waw w/prep w/1m.s. bayin between + waw w/prep bayin between + Qal part.m.p.constr.w/1s.suff. ra-ah "my herdsmen" + waw w/prep bayin between + Qal part.m.p.constr.w/2m.s.suff. ra-ah "your herdsmen" + part ki for + noun m.p.abs. ish man + noun m.p.abs. ach brother + pro.1p. anachnu we]).
VERSE 9 "Is not the whole land before you (^yn<p'l. #r,a'h'-lk' al{h] [interrog part ha w/neg. lo not + noun m.s.constr. kol all + def.art.w/noun both s.abs. eretz land + prep lamedh w/noun both p.constr.w/2m.s.suff. paneh face; "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 (hl'yaim.f.a;w> !ymiY"h;-~aiw> hn"miyaew> lamoF.h;-~ai yl'['me an" dr,P'hi [Niphal imper.m.s. paradh separate + interj na please + prep min w/prep al w/1s.suff. "from me" + part im if + def.art.w/noun m.s.abs. shemol left + waw w/Hiphil impf.1s. yaman go right "I will go to the right" + waw w/part im if + def.art.w/noun f.s.abs. yamin "the right" + waw w/Hiphil impf.1s. cohortative simel take the left; "I will go to the left"])."
VERSE 10 Lot lifted up his eyes and saw all the valley of the Jordan, that it was well watered everywhere (hq,v.m; HL'ku yKi !Der>Y:h; rK;Ki-lK'-ta, ar>Y:w: wyn"y[e-ta, jAl-aF'YIw: [waw w/Qal impf.3m.s. nasha lift up + proper noun Lot + d.o. marker + noun f. dual const.w/3m.s.suff. ayin eye + waw w/Qal impf.3m.s. ra-ah see + d.o. marker + noun m.s.constr. kol all + noun f.s.constr. kikkar circle; "valley" + def.art.w/proper noun Jordan + part ki that + noun m.s.constr.w/3f.s.suff. kol all + noun m.s.abs. masheqeh irrigated; "well watered"]-- this was before the LORD destroyed Sodom and Gomorrah [hr'mo[]-ta,w> ~dos.-ta, hw"hy> txev; ynEp.li [prep lamedh w/noun both p.constr. paneh face;"before" + Piel infin.constr. shachath destroy + proper noun Yahweh + d.o. maker + proper noun Sodom + waw w/d.o. marker + proper noun Gomorrah]-- like the garden of the LORD, like the land of Egypt as you go to Zoar [r[;co hk'a]Bo ~yIr;c.mi #r,a,K. hw"hy>-!g:K. [prep kaph w/noun both s.constr. gan garden + proper noun Yahweh + prep kaph w/noun both s.abs. eretz land + preop noun Egypt + Qal infin.constr.w/2m.s.suff. bo go + proper noun Zoar]).
ANALYSIS: VERSES 6-10
- The patriarchs were semi-nomadic herdsmen living on the fringe of the settled population.
- The word "dwell" (yashab) is a key term in the chapter (vv. 6,7,12,18).
- Their movements were dictated by the need to find pasture for their livestock in areas that were already partially settled and cultivated.
- Given the large increase in the patriarchal herds in Egypt (12:16), genuine problems of sharing the limited pasturage would have arisen.
- Similar problems precipitated conflicts between Isaac and the Philistines (26:12-22), Jacob and his uncle Laban (30:43), and Jacob and Esau (36:6-7).
- The inclusion "dwelling together" (wD'x.y: tb,v,l'), using the key word of this episode, "dwell" makes this verse a fitting opening to this next scene.
- "Strife" (byrI) can have a technical sense of legal dispute (e.g., Ex. 23:3), but here it simply means "quarrel, complaint" (cf. Prov. 15:18; 26:21).
- "The Canaanites and the Perizzites" adds the later to the list of earlier inhabitants in 12:6.
- The mention of these ethnic peoples explains why the herdsmen felt congested in the land and anticipates the fuller list of pre-Israelite inhabitants found in 14:5-7; 15:19-21.
- The Perizzites are mentioned 23 times in the OT and once in the Amarna tablets.
- The meaning of their name is unknown.
- In v.8 we have the unusual Hebrew expression "men and brothers" (~yxia; ~yvin"a) in apposition like this.
- It would have made good sense to say simply, "We are brothers."
- The wording seems to imply, "Men should not quarrel, let alone brothers."
- "Brothers" is here used in the sense of "kinsmen"; cf. 31:32; Lev. 10:4.
- Lot was in fact Abram’s nephew, his brother’s son.
- Abram’s ideal expressed in v.8 is summed up by Ps. 133:1: "How good and pleasant it is when brothers dwell together in unity."
- However, when peaceful community is impossible, Scripture prefers amicable separation (Acts 15:39; 1Cor. 7:12-15).
- Abram invites Lot to share the Promised Land with him, either to "take the right," often used of the south, or "the left," i.e., the northern part of the country.
- From a hill southeast of Bethel, a good view may be had of the southern end of the Jordan valley and the northern end of the Dead Sea.
- The broad southern part of the Jordan valley is the area denoted by the Hebrew term !Der>Y:h; rK;K (only here and in 1Kgs. 7:46; 2Chron. 4:17).
- Elsewhere it is abbreviated "the plain" ((v. 12; 19:17, 25, 28-29; Deut. 34:3; 2Sam. 18:23).
- Most scholars say that Sodom and Gomorrah is located on the southern end of the Dead Sea, but if so, then Lot could not have seen this far from a hill southeast of Bethel.
- "The garden of the LORD" is an allusion to the Garden of Eden: Gen. 2:18-14; Isa. 51:3.
- "The land of Egypt" throughout Genesis is the place to which the patriarchs resorted in times of food shortage.
- The lush Nile Delta is in view here.
- Zoar is probably a site south southeast of the Dead Sea.
- Ptolemy claimed that Zoar was famous for balsam and date palms.
- The Nile ensured more reliable harvest than Canaan enjoyed.
- Powerful springs in the Jordan valley and beside the Dead Sea create very fertile areas (e.g. at Jericho, Ain Feshka, and Engredi).
- According to Genesis, the whole are was much more fertile before the destruction of Sodom and Gomorrah (Gen. 19).
- The commentary "before the LORD destroyed Sodom and Gomorrah" constitutes and ominous anticipation of chapters 18-19 casting a shadow over Lot’s decision which is about to be announced.
- Things are not necessarily as good as they look (cf. 1Sam. 16:7).
- The lush southern Jordan valley caught Lot’s eye.
- Lot saw how well watered the plain of the Jordan was and chose accordingly.
Lot’s Choice (vv. 11-13)
VERSE 11 So Lot chose for himself all the valley of the Jordan, and Lot journeyed eastward
(~d,Q,mi jAl [S;YIw: !Der>Y:h; rK;Ki-lK' tae jAl Al-rx;b.YIw: [waw w/Qal impf.3m.s. bachar choose + prep lamedh w/3m.s.suff. "for himself" + proper noun Lot + d.o. marker + noun m.s.constr. kol all + noun f.s.conste. kikkar round disk; "valley" + def.art.w/proper noun Jordan + waw w/Qal impf.3m.s. nasa journey + proper noun Lot + prep min w/noun m.s.abs. qedem east]).
Thus they separated from each other
(wyxia' l[;me vyai Wdr>P'YIw: [waw w/Niphal impf.3m.p. paradh separate + noun m.s.abs. ish man + prep min w/prep al "from" + noun m.s.constr.w/3m.s.suff. ach brother]).
VERSE 12 Abram settled in the land of Canaan, while Lot settled in the cities of the valley, and moved his tents as far as Sodom (~dos.-d[; lh;a/Y<w: rK'Kih; yre['B. bv;y" jAlw> ![;n"K.-#r,a,B. bv;y" ~r'b.a; [proper noun Abram + Qal perf.3m.s. yashab settle, dwell + prep beth w/noun both s.abs. eretz land + proper noun Canaan + waw w/proper noun Lot + Qal perf.3m.s. yashab settle + prep beth w/noun f.p.constr. ir city + def.art.w/noun f.s.abs. kikkar valley + waw w/Qal impf.3m.s. ahal pitch a tent + ad adh as far as + proper noun Sodom]).
VERSE 13 Now the men of Sodom were wicked exceedingly and sinners against the LORD (daom. hw"hyl; ~yaiJ'x;w> ~y[ir' ~dos. yven>a;w [waw w/noun m.p.constr. ish man + proper noun Sodom + adj.m.p.abs. ra wicked + waw w/adj.m.p.abs. chatta sinner + prep lamedh w/proper noun Yahweh + adv me-odh exceeding]).
ANALYSIS: VERSES 11-13
- It is clear from v.11 that the territory Lot chose for himself lies outside the borders of Canaan.
- In choosing such a place for his grazing grounds, Lot removes himself from consideration as the heir who would succeed his uncle.
- Ancient Eastern legal documents do provide instances of adoption of an heir in case of childlessness.
- Lot’s choice to live outside Canaan proper eliminates him from any consideration in this regards.
- The promise that "the seed" of Abraham would inherit the land (12:7) makes it clear that, if for no other reason, Lot could not be Abram’s beneficiary.
- Abram no doubt saw in Lot and unacceptable heir based on his disinterest in the promise of God.
- In other words, he was negative to God and his plan.
- One on level Lot’s choice was practical and logical and on another it was driven by his STA (covetousness).
- Lot lived for one thing and that was getting ahead monetarily.
- This was his god and so he serves this god accordingly.
- Greed is idolatry (Col. 3:5).
- So Lot goes his way choosing what seemed to be the most financially lucrative path.
- Lot moves to the edge of Canaan, if not beyond it: 10:19 certainly suggests that Sodom and Gomorrah and neighboring cities mark the borders of the land.
- Lot is stepping out toward a territory that is marked for destruction.
- Lot turns his back on his share of Canaan.
- "Eastward" describes his direction of travel echoing Adam, Eve, and Cain, who went east after sinning (3:24; 4:16), and the men of Babel who journeyed "in the east" before commencing their ill-fated tower (11:2).
- Lot’s decision portends divine judgment and the apprehensive remark "[he] camped toward Sodom."
- Note too the deliberate contrast between Abram living in the land of Canaan and Lot in the cities of the plain.
- Note "Abram—he settled/dwelt…Lot settled/dwelt."
- Lot is viewed in v.12 as gradually moving ever closer to Sodom.
- Lot was a believer who was a monetary reversionist.
- V.13 hints at the terrible fate of Sodom to be revealed in chap. 19.
- The verse should read: "the men of Sodom wicked and sinners exceedingly before the LORD."
- The rare phraseology implies the extreme seriousness of Sodom’s sin.
- Obliquely the future fate of the city is indicated and the folly of Lot’s choice is underlined.
- Whatever the reports that Abram and Lot had heard about these cities Lot chose to overlook.
- Lot moves out of the geographical will of God for monetary gain (cf. Jam. 4:13-14).
Reaffirmation of Land and Descendants (vv. 14-18)
VERSE 14 The LORD said to Abram, after Lot had separated from him
(AM[ime jAl-dr,P'hi yrex]a; ~r'b.a;-la, rm;a' hw"hyw: [waw w/proper noun Yahweh + Qal perf.3m.s. amar say + prep el to + proper noun Abram + adv achare after +Niphal infin.constr. paradh separate + proper noun Lot + prep min w/im w/3m.s.suff. "from him"], "Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward [hM'y"w" hm'd>qew" hB'g>n<w" hn"poc' ~v' hT'a;-rv,a] ~AqM'h;-!mi haer>W ^yn<y[e an" af' [Qal imper.m.s. nasha lift up + part na please; now + noun f. dual constr.w/2m.s.suff. ayin eye + waw w/Qal imper.m.s. ra-ah see + prep min w/def.art.w/noun m.s.abs. maqom place + rel.pro. asher which + pro.2m.s. attah you + sham there + noun f.s.abs. tsapon north + waw w/noun m.s.abs. negebh south + waw w/noun m.s.abs. qedem east + waw w/noun m.s.abs. yam sea; "westward"]);
VERSE 15 for all the land which you see, I will give it to you and to your descendants forever (~l'A[-d[; ^[]r>z:l.W hN"n<T.a, ^l. ha,ro hT'a;-rv,a] #r,a'h'-lK'-ta, yKi [part ki for + d.o. marker + noun m.s.constr. kol all + def.art.w/noun both s.abs. eretz land + rel.pro. asher which + pro.2m.s. attah you + Qal part.m.s.abs. ra-ah see + prep lamedh w/2m.s.suff. "to you" + Qal impf.1s.w/3f.s.suff. nathan give + waw w/prep lamedh w/noun m.s.const.w/2m.s.suff. zera seed + prep adh as far as + noun m.s.abs. olam ever]).
VERSE 16 "I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered (hn<M'yI ^[]r>z:-~G: #r,a'h' rp;[]-ta, tAnm.li vyai lk;Wy-~ai rv,a] #r,a'h' rp;[]K; ^[]r>z:-ta, yTim.f;w> [waw w/Qal perf.1s. ashah make + d.o. marker + noun m.s.constr.w/2m.s.suff. zera seed + prep kaph w/noun m.s.constr. aphar dust + def.art.w/noun both s.abs. eretz earth + rel.pro. asher which + part im if + Qal impf.3m.s. yakal be abel + noun m.s.abs. ish man "anyone" + prep lamedh w/Qal infin.constr. manah number, count + d.o. marker + noun m.s.constr. aphar dust + def.art.w/noun both s.abs. eretz earth + part gam also + noun m.s.constr.w/2m.s.suff. zera seed + Niphal impf.3m.s.s manah number, count]).
VERSE 17 "Arise, walk about the land through its length and breadth; for I will give it to you (hN"n<T.a, ^l. yKi HB'x.r'l.W HK'r>a'l. #r,a'B' %Leh;t.hi ~Wq [Qal imper.m.s. qum rise + Hithpael imper.m.s. halak walk about + prep beth w/noun both s.abs. eretz land + prep lamedh w/noun m.s.constr.w/3f.s.suff. orek length + waw w/prep lamedh w/noun m.s.constr.w/3f.s.suff. rachab breadth, width + part ki for + prep lamedh w/2m.s.suff. "to you" + Qal impf.1s.w/3f.s.suff. nathan give])."
VERSE 18 Then Abram moved his tent and came and dwelt by the oaks of Mamre, which are in Hebron, and there he built an altar to the LORD (hw"hyl; x;Bez>mi ~v'-!b,YIw: !Arb.x,B. rv,a] arem.m; ynEl{aeB. bv,YEw: aboY"w: ~r'b.a; lh;a/Y<w: [waw w/Qal impf.3m.s. ahal pitch a tent; "moved his tent" + proper noun Abram + waw w/Qal impf.3m.s. bo go, come + waw w/Qal impf.3m.s. yashab dwell + prep beth w/noun m.p.constr. elon terebinth; "oaks" + proper noun Mamre + rel.pro. asher which + prep beth w/proper noun Hebron + waw w/Qal impf.3m.s. banah build + adv sham there + noun m.s.abs. mizbeach altar + prep lamedh w/proper noun Yaweh]).
ANALYSIS: VERSES 14-18
- This great reaffirmation of the promises of land and descendants is introduced by a deliberate recalling of the immediately preceding incident.
- Key terms in verse 14—"separate," "lift up," "look"—are the same as vv. 9-11.
- In addition, the invitation to look to the four points of the compass recalls Abram’s invitation to go to the right or to the left, v.9.
- According to the Genesis Apocryphon (pseudepigraphal work not accepted in any canon of scripture; one of the most important works of the Essence community of the Jews), Abram went northward from Bethel to Ramat-Hazor, from where he had a panoramic view of the land.
- M. North (ZDPV 82 (1966] 266) has found a place to the northeast of Bethel from which it is possible to see the Mediterranean in the west, the mountains of the Transjordan in the east, and the Dead Sea to the south.
- In vv. 15-17 the promises of land and descendants are much fuller than in any of the earlier statements.
- This reaffirmation of the covenant/promises is more explicit.
- First, the land, is more precisely defined.
- Second, it is given to Abram as well as his descendants.
- And third, it is given in perpetuity, "forever."
- Earlier statements about Abraham’s descendants had been somewhat general.
- 12:7 assumes that he will have them, and 12:2 that God would make him a "great nation."
- Here again v.16 is much more explicit.
- They will not constitute merely a nation, which in ancient times could be a relatively small group, but they will be uncountable, like the dust of the earth!
- So both aspects of the covenant, land and people, are more explicit.
- The command "walk about/through" (Hithpael halak) the land probably represents a symbolic appropriation of the land.
- V. 18 resume the itinerary style characteristic of 12:6-9; 13:1-4.
- Abram "moved his tent and dwelt…in Hebron" contrasts with v. 12, "Lot moved his tent as far as Sodom."
- On "oaks" see 12:6.
- "Mamre" in 14:13, 24 is the name of an Amorite, but elsewhere it is a place name: 18:1; 23:17, 19; 25:9, etc.
- It is not mentioned outside Genesis.
- It is generally identified with Ramat el-Khalil, some two miles north of Hebron.
- From a narrative point of view, Mamre and Hebron are central to the Abrahamic story.
- For it is here that the central episodes (chps. 14-19) are set and all the patriarchs were buried.
- The cave of Machpelah is the first piece of real estate purchased by Abraham in Canaan (23:1-20).
- This religious significance of the site is emphasized by the final note: "He built an altar there to the LORD."
Observations of this Episode
- The central topic of this episode is the separation of Abram and Lot.
- Up to this point Abram and Lot have worked together amicably, as brothers should and Lot is presumed to share in the promise of divine protection and blessing when it comes to those who identify themselves with Abram (12:2-3).
- It may be that Lot was originally regarded by Abram as his heir.
- What Lot viewed as a great opportunity was to be his ruin, for these cites were destined for destruction.
- But, as the result of conflict between Abram’s herdsmen and Lot’s herdsmen, Lot move out of Abram’s orbit.
- Furthermore, he moves out of or at least to the very frontier of the land of promise, to the cities of the plain, whose inhabitants were very great sinners (vv. 12-13).
- Abram’s self-effacing generosity was, however, greatly rewarded.
- The promise of the land and numerous descendants are now reiterated categorically: "the whole land which you see I shall give to you and to your descendants forever."
- Furthermore, "your descendants will be like the dust of the earth" for uncountability (v.16).
- Lot unwittingly becomes a victim of "he who distains you I will curse."
- And, "he who is not with me is against me" (Matt. 12:30).
- And, "he who is last shall be first."
- Abram’s generosity toward his nephew Lot in allowing him to pick the best of the land for himself is widely recognized as being a model for his descendants to imitate.
- This whole episode culminating in the separation arises out of Abram returning to the altar near Bethel where he had called upon the name of the LORD prior to his departure to Egypt (v. 3; cf. 12:8).
- That Abram is intent of worship following the hiatus in Egypt is underscored here.
- "The place/site of the altar" (v.4) is a phrase frequently used for sanctuaries where men hope to meet with God (cf. 22:3, 9; 28:11,16; Deut. 12:5, 11, 21, etc.).
- And it was in the neighborhood of this altar that the promises of land and seed are confirmed with added detail (vv. 14-17).
- The reiteration of the promises puts the divine seal of approval on Abram’s treatment of Lot.
- Indeed, there are parallels between Lot’s actions in response to Abram’s suggestions and Abram’s obedience to the Lord.
- Both look around and see (vv. 10, 14).
- Both are offered all the land (vv. 9, 15-17).
- Both travel to their allotted portion (vv. 11-12, 18).
- Lot chooses an area designated for destruction, whereas Abram is assured that his inheritance will be forever (vv. 10, 15).
- That the promise of land will belong to Abram’s descendants forever and that these descendants will be numberless as the dust of the earth looks way into the future.
- That the land will be Israel’s everlasting possession is reaffirmed in 17:8; 48:4, and is the presupposition of the jubilee legislation and the inheritance laws (Lev. 25:25-34; Num. 36:5-9).
- The God-given nature of this land is a central theme of Deuteronomy (e.g., 3:18-21; 30:3-5) and the basis for the prophetic hope that Israel will return there after exile (e.g., Jer. 31:2-21).
- The unaccountability of Abram’s descendants is a perennial theme of Genesis: 15:5; 16:10; 28:14; 32:12.
- Balaam, the prophet hired by the king of Moab to curse Israel was already beyond counting in his day (Num. 23:10).
- Solomon said the same thing centuries later (1Kgs. 3:8).
- Abram immediately saw in the conflict between himself and Lot an opportunity to shed himself of this unhealthy association.
- In so doing, he put Lot first and the two men parted in peace.
- By so doing Abram fulfilled the divine directive to separate from all family members back in Ur.
- No doubt before this conflict surfaced Abram had been praying for this to transpire.