Dryden.
Verse 13
Say, I pray thee, thou art my sister - Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From [Gen 20:12], it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. Some suppose Sarai was the daughter of Haran, and consequently the grand-daughter of Terah: this opinion seems to be founded on [Gen 11:29], where Iscah is thought to be the same with Sarai, but the supposition has not a sufficiency of probability to support it.
Verse 15
The woman was taken into Pharaoh's house - Pharaoh appears to have been the common appellative of the Cuthite shepherd kings of Egypt, who had conquered this land, as is conjectured, about seventy-two years before this time. The word is supposed to signify king in the ancient Egyptian language. If the meaning be sought in the Hebrew, the root פרע para signifies to be free or disengaged, a name which such freebooters as the Cuthite shepherds might naturally assume. All the kings of Egypt bore this name till the commencement of the Grecian monarchy, after which they were called Ptolemies.
When a woman was brought into the seragilo or harem of the eastern princes, she underwent for a considerable time certain purifications before she was brought into the king's presence. It was in this interim that God plagued Pharaoh and his house with plagues, so that Sarai was restored before she could have been taken to the bed of the Egyptian king.
Verse 16
He had sheep, and oxen, etc. - As some of these terms are liable to be confounded, and as they frequently occur, especially in the Pentateuch, it may be necessary to consider and fix their meaning in this place.
Sheep; צאן tson, from tsaan, to be plentiful or abundant; a proper term for the eastern sheep, which almost constantly bring forth twins, [Sol 4:2], and sometimes three and even four at a birth. Hence their great fruitfulness is often alluded to in the Scripture. See [Psa 65:13]; [Psa 144:13]. But under this same term, which almost invariably means a flock, both sheep and goats are included. So the Romans include sheep, goats, and small cattle in general, under the term Pecus pecoris; so likewise they do larger cattle under that of Pecus pecudis.
Oxen; בקר bakar, from the root, to examine, look out, because of the full, broad, steady, unmoved look of most animals of the beeve kind; and hence the morning is termed boker, because of the light springing out of the east, and looking out over the whole of the earth's surface.
He-Asses; חמרים chamorim, from חמר chamar, to be disturbed, muddy; probably from the dull, stupid appearance of this animal, as if it were always affected with melancholy. Scheuchzer thinks the sandy-coloured domestic Asiatic ass is particularly intended. The word is applied to asses in general, though most frequently restrained to those of the male kind.
She-Asses; אתנת athonoth, from אתן ethan, strength, probably the strong animal, as being superior in muscular force to every other animal of its size. Under this term both the male and female are sometimes understood.
Camels; גמלים gemallim, from גמל gamal, to recompense, return, repay; so called from its resentment of injuries, and revengeful temper, for which it is proverbial in the countries of which it is a native. On the animals and natural history in general, of the Scriptures, I must refer to the Hicrozoicon of Bochart, and the Physica Sacra of Scheuchzer. The former is the most learned and accurate work perhaps, ever produced by one man.
From this enumeration of the riches of Abram we may conclude that this patriarch led a pastoral and itinerant life; that his meat must have chiefly consisted in the flesh of clean animals, with a sufficiency of pulse for bread; that his chief drink was their milk; his clothing, their skins; and his beasts of burden, asses and camels; (for as yet we read of no horses); and the ordinary employment of his servants, to take care of the flocks, and to serve their master. Where the patriarchs became resident for any considerable time, they undoubtedly cultivated the ground to produce grain.
Verse 17
The Lord plagued Pharaoh - What these plagues were we know not. In the parallel case, [Gen 20:18], all the females in the family of Abimelech, who had taken Sarah in nearly the same way, were made barren; possibly this might have been the case here; yet much more seems to be signified by the expression great plagues. Whatever these plagues were, it is evident they were understood by Pharaoh as proofs of the disapprobation of God; and, consequently, even at this time in Egypt there was some knowledge of the primitive and true religion.
Verse 20
Commanded his men concerning him - Gave particular and strict orders to afford Abram and his family every accommodation for their journey; for having received a great increase of cattle and servants, it was necessary that he should have the favor of the king, and his permission to remove from Egypt with so large a property; hence, a particular charge is given to the officers of Pharaoh to treat him with respect, and to assist him in his intended departure.
The weighty and important contents of this chapter demand our most attentive consideration. Abram is a second time called to leave his country, kindred, and father's house, and go to a place he knew not. Every thing was apparently against him but the voice of God. This to Abram was sufficient; he could trust his Maker, and knew he could not do wrong in following his command. He is therefore proposed to us in the Scriptures as a pattern of faith, patience, and loving obedience. When he received the call of God, he spent no time in useless reasonings about the call itself, his family circumstances, the difficulties in the way, etc., etc. He was called, and he departed, and this is all we hear on the subject. Implicit faith in the promise of God, and prompt obedience to his commands, become us, not only as His creatures, but as sinners called to separate from evil workers and wicked ways, and travel, by that faith which worketh by love, in the way that leads to the paradise of God.
How greatly must the faith of this blessed man have been tried, when, coming to the very land in which he is promised so much blessedness, he finds instead of plenty a grievous famine! Who in his circumstances would not have gone back to his own country, and kindred? Still he is not stumbled; prudence directs him to turn aside and go to Egypt, till God shall choose to remove this famine. Is it to be wondered at that, in this tried state, he should have serious apprehensions for the safety of his life? Sarai, his affectionate wife and faithful companion, he supposes he shall lose; her beauty, he suspects, will cause her to be desired by men of power, whose will he shall not be able to resist. If he appear to be her husband, his death he supposes to be certain; if she pass for his sister, he may be well used on her account; he will not tell a lie, but he is tempted to prevaricate by suppressing a part of the truth. Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was deficient. He still credited the general promise, and acted on that faith in reference to it; but he did not use his faith in reference to intervening circumstances, to which it was equally applicable. Many trust God for their souls and eternity, who do not trust in him for their bodies and for time. To him who follows God fully in simplicity of heart, every thing must ultimately succeed. Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them. Neither Pharaoh nor his courtiers would have noticed the woman, had she appeared to be the wife of the stranger that came to sojourn in their land. The issue sufficiently proves this. Every ray of the light of truth is an emanation from the holiness of God, and awfully sacred in his eyes. Considering the subject thus, a pious ancient spoke the following words, which refiners in prevarication have deemed by much too strong: "I would not," said he, "tell a lie to save the souls of the whole world." Reader, be on thy guard; thou mayest fall by comparatively small matters, while resolutely and successfully resisting those which require a giant's strength to counteract them. In every concern God is necessary; seek him for the body and for the soul; and do not think that any thing is too small or insignificant to interest him that concerns thy present or eternal peace.
Introduction
Abram and his family return out of Egypt to Canaan, [Gen 13:1], [Gen 13:2]. He revisits Beth-el, and there invokes the Lord, [Gen 13:3], [Gen 13:4]. In consequence of the great increase in the flocks of Abram and Lot, their herdsmen disagree; which obliges the patriarch and his nephew to separate, [Gen 13:5-9]. Lot being permitted to make his choice of the land, chooses the plains of Jordan, [Gen 13:10], [Gen 13:11], and pitches his tent near to Sodom, while Abram abides in Canaan, [Gen 13:12]. Bad character of the people of Sodom, [Gen 13:13]. The Lord renews his promise to Abram, [Gen 13:14-17]. Abram removes to the plains of Mamre, near Hebron, and builds an altar to the Lord, [Gen 13:18].
Verse 1
Abram went up out of Egypt - into the south - Probably the south of Canaan, as In leaving Egypt he is said to come from the south, [Gen 13:3], for the southern part of the promised land lay north-east of Egypt.
Verse 2
Abram was very rich - The property of these patriarchal times did not consist in flocks only, but also in silver and gold; and in all these respects Abram was דבד מאד cabed meod, exceeding rich. Josephus says that a part of this property was acquired by teaching the Egyptians arts and sciences. Thus did God fulfill his promises to him, by protecting and giving him a great profusion of temporal blessings, which were to him signs and pledges of spiritual things.
Verse 3
Beth-el - See Genesis 8.
Verse 6
Their substance was great - As their families increased, it was necessary their flocks should increase also, as from those flocks they derived their clothing, food, and drink. Many also were offered in sacrifice to God.
They could not dwell together - 1. Because their flocks were great. 2. Because the Canaanites and the Perizzites had already occupied a considerable part of the land. 3. Because there appears to have been envy between the herdsmen of Abram and Lot. To prevent disputes among them, that might have ultimately disturbed the peace of the two families, it was necessary that a separation should take place.
Verse 7
The Canaanite and the Perizzite dwelled then in the land - That is, they were there at the time Abram and Lot came to fix their tents in the land. See the note on [Gen 12:6].
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.
Verse 9
Is not the whole land before thee - As the patriarch or head of the family, Abram, by prescriptive right, might have chosen his own portion first, and appointed Lot his; but intent upon peace, and feeling pure and parental affection for his nephew, he permitted him to make his choice first.
Verse 10
Like the land of Egypt, as thou comest unto Zoar - There is an obscurity in this verse which Houbigant has removed by the following translation: Ea autem, priusquam Sodomam Gornorrhamque Do minus delerit, erat, qua itur Segor, tota irrigua, quasi hortus Domini, et quasi terra Aegypti. "But before the Lord had destroyed Sodom and Gomorrah, it was, as thou goest to Zoar, well watered, like the garden of the Lord, and like the land of Egypt." As paradise was watered by the four neighboring streams, and as Egypt was watered by the annual overflowing of the Nile; so were the plains of the Jordan, and all the land on the way to Zoar, well watered and fertilized by the overflowing of the Jordan.
Verse 11
Then Lot chose him all the plain - A little civility or good breeding is of great importance in the concerns of life. Lot either had none, or did not profit by it. He certainly should have left the choice to the patriarch, and should have been guided by his counsel; but he took his own way, trusting to his own judgment, and guided only by the sight of his eyes: he beheld all the plain of Jordan, that it was well watered, etc.; so he chose the land, without considering the character of the inhabitants, or what advantages or disadvantages it might afford him in spiritual things. This choice, as we shall see in the sequel, had nearly proved the ruin of his body, soul, and family.
Verse 13
The men of Sodom were wicked - רעים raim, from רע, ra, to break in pieces, destroy, and afflict; meaning persons who broke the established order of things, destroyed and confounded the distinctions between right and wrong, and who afflicted and tormented both themselves and others. And sinners, חטאים chattaim, from חטא chata, to miss the mark, to step wrong, to miscarry; the same as ἁμαρτανω in Greek, from a, negative, and μαρπτω to hit a mark; so a sinner is one who is ever aiming at happiness and constantly missing his mark; because, being wicked - radically evil within, every affection and passion depraved and out of order, he seeks for happiness where it never can be found, in worldly honors and possessions, and in sensual gratifications, the end of which is disappointment, affliction, vexation, and ruin. Such were the companions Lot must have in the fruitful land he had chosen. This, however, amounts to no more than the common character of sinful man; but the people of Sodom were exceedingly sinful and wicked before, or against, the Lord - they were sinners of no common character; they excelled in unrighteousness, and soon filled up the measure of their iniquities. See Genesis 19.
Verse 14
The Lord said unto Abram - It is very likely that the angel of the covenant appeared to Abram in open day, when he could take a distinct view of the length and the breadth of this good land. The revelation made [Gen 15:5], was evidently made in the night; for then he was called to number the stars, which could not be seen but in the night season: here he is called on to number the dust of the earth, [Gen 13:16], which could not be seen but in the day-light.