Genesis 13:9
Is not the whole land before you? Now separate yourself from me. If you go to the left, I will go to the right; if you go to the right, I will go to the left."
A Peaceable SpiritF. Hastings.Genesis 13:9
Abraham's DisinterestednessW. M. Taylor, D. D.Genesis 13:9
Abram's GenerosityE. Stock.Genesis 13:9
Abram's Proposal to LotHomilistGenesis 13:9
MagnanimityOld Testament AnecdotesGenesis 13:9
Magnanimity of AbrahamJ. C. Gray.Genesis 13:9
Of Such as have Been Great Lovers and Promoters of PeaceGenesis 13:9
Strife Among BrethrenSpurgeon, Charles HaddonGenesis 13:9
The Excellence of a Peaceable DispositionEssex RemembrancerGenesis 13:9
The Folly of StrifeGenesis 13:9
The Goodly Land in ProspectH. Dingley.Genesis 13:9
The Separation Between Abram and LotR.A. Redford Genesis 13:1-13
A Quarrel in the KitchenJ. Parker, D. D.Genesis 13:5-9
Abram and LotW. Adamson., W. Adamson.Genesis 13:5-9
Abram and LotD. C. Hughes, M. A.Genesis 13:5-9
Avoid QuarrelsGenesis 13:5-9
Avoiding a QuarrelJ. Spencer.Genesis 13:5-9
Beginning the PeaceGenesis 13:5-9
Christian ContentionJ. Spencer.Genesis 13:5-9
Contending About TriflesGenesis 13:5-9
How to Prevent QuarrelsC. Colton.Genesis 13:5-9
Lesson LinksW. Adamson.Genesis 13:5-9
LessonsG. Hughes, B. D.Genesis 13:5-9
LessonsG. Hughes, B. D.Genesis 13:5-9
Lot's Separation from AbramCharles Jordan, M. A., LL. B.Genesis 13:5-9
Quarrels About MoneyM. Dods, D. D.Genesis 13:5-9
Quarrelsome ServantsJ. C. Gray.Genesis 13:5-9
Religion Without the Blessed LifeM. G. Pearse.Genesis 13:5-9
Separated from LotF. B. Meyer, B. A.Genesis 13:5-9
Separation Rather than StrifeHomilistGenesis 13:5-9
Strife Between BrethrenT. H. Leale.Genesis 13:5-9
Strife Foolish Before the WorldJ. Spencer.Genesis 13:5-9
The Separation Between Abram and LotF. W. Robertson, M. A.Genesis 13:5-9
Untimely ContentionW. Adamson.Genesis 13:5-9

Let there be no strife, I pray thee, between me and thee. Abraham had a nephew who attached himself to his fortunes and shared his fate. Food, fodder, and water became scarce. The flocks of Lot and of Abraham are more than the land can sustain; the herdsmen of each strive together. Servants will often be more bitter towards the servants of a rival of their master, than those immediately concerned. Pathetic is the appeal of the patriarch for the maintenance of peace.

I. IT IS A MOST DESIRABLE THING TO LIVE IN PEACE WITH OTHERS. We are commanded to do so: "As much as lieth in you live peaceably with all men." We may not sacrifice any good principle for the sake of ease, but we are to strive to maintain peace. In matters of faith a man may have to take up at times such a position that others will speak ill of him, but in regard to the neighborly life he must by all means cultivate amity and concord. Little is ever gained by standing on "our rights." Scandal is always the fruit of quarrelling. The worldly-minded are sure to plume themselves on their superior goodness when the spiritually-minded contend. In many homes there is jangling, sneering, and strife; scathing remarks like hot cinders from Vesuvius fall carelessly around. Tyrannous tempers become like tornados, and moodiness kills like the choke-damp of an ill-ventilated mine. Among nations there should be maintenance of peace. The common sense of most should "hold the fretful realm in awe." In the Church strife should cease. It will when each sect seeks to make men Christ-like and not uniform bigots.

II. THERE ARE ALWAYS MEANS OF MAINTAINING PEACE WHEN IT IS DESIRED. Abraham acted most unselfishly with this view; he yielded his claim to a choice. Lot owed much to Abraham, yet he seized an advantage. Lot looks towards Sodom; the strip of green beside the lake and reaching to Jordan reminds him of the land of Nile. The spirit of Egypt, whence he had lately come, is in him; he chooses Sodom, but with its green pastures he has to take its awful corruption. Abraham turns away in the direction alone left to him. He has his tent, his altar, the promises, and his God; he will live in peace. His Father will not forsake him; indeed God very speedily renews his promises to Abraham, and thus the unselfishness of a peaceful man met with an appropriate reward. - H.

Is not the whole land before thee?
In many respects the earthly Canaan was typical of the heavenly. The heavenly Canaan is —

I. A LAND OF PROMISE (1 John 2:25; Revelation 21:7; Revelation 22:14).

II. A LAND OF LIFE (1 John 3:15; Revelation 21:4).

III. A LAND OF LIGHT (Revelation 22:5).

IV. A LAND OF PLENTY (Revelation 7:16; Revelation 22:2).

V. A LAND OF FELICITY AND JOY. This joy will be complete; perfect, full, everlasting (Psalm 16:11; Isaiah 35:10). Application:

1. Have I a title clear to heaven?

2. The way to eternal life open to all.

3. Jesus Christ is the way, the living way, the only way.

4. As human life is so uncertain, all should strive at once to make a full preparation, and seek to get that meekness requisite for the inheritance of the saints in light.

(H. Dingley.)


1. Because strife hardens the heart.

2. Because strife destroys a man's happiness.

3. Because strife hinders one's spiritual progress.


1. Abraham had confidence in God's wisdom.

2. He had confidence in God's love.



I. HOW DESIRABLE A THING IT IS TO LIVE IN PEACE WITH OTHERS. We are commanded to live at peace. Contention undermines the welfare of all.

II. THERE ARE ALWAYS SOME MEANS OF MAINTAINING PEACE. Unselfish yielding of rightful claims. A friendly separation need be no schism.

(F. Hastings.)

1. How different he might have acted. The whole land was his. He was most powerful and wealthy. He might have decided without consulting Lot, and simply have announced his decision. How many would have stood on their dignity, and vindicated their rights.

2. See what he did. Took his nephew to a rising ground, whence the whole land might be seen. Offered him the first choice. Was willing to abide by Lot's decision, and take what he left.

3. This was the result of a peaceful spirit and a firm faith in God.

(J. C. Gray.)

Essex Remembrancer.
I. WE PROPOSE TO CONSIDER THE FACTS RECORDED. The conduct of these two good men, on the occasion to which the text refers, had certainly many shades of difference. In the one, the religious principle was in lively and adapted operation, it governed the passions, and its effects engage our approbation; in the other, that principle seems to have lain dormant, while feelings of jealousy or ambition appear for a time to have controlled the heart; their fruit however was disappointment and sorrow. We feel no difficulty in knowing which to condemn and which to censure; but if the conduct of Abraham be deemed so worthy of admiration, let us imitate; if the conduct of Lot be deemed improper, let us avoid following his example. Such should be our aim and our practice in reading the excellences or the defects of men.


1. We may learn how honourable and happy it is to be a promoter of peace.

2. Let us cultivate the dispositions necessary to be exercised in preserving or promoting peace; particularly that meekness which is careful not to take offence, and which is as mindful not to give offence.

3. We may learn the danger of judging merely from appearances, and of preferring what is great or splendid in circumstances, to those situations in life which are friendly to religious improvement. This Lot does not seem sufficiently to have regarded.

4. We may ascertain with what confidence we may commit our temporal interests to the care and goodness of providence, while we are walking in the path of holy obedience. If true religion guide us, it will be found that her ways are pleasantness and peace. Those who honour God He will honour.

(Essex Remembrancer.)

Many good reasons might have been given by Abraham for claiming the first right of choice for himself. For one thing, he was the older man, and naturally might have expected that Lot would defer to him. For another thing, he might have reminded Lot that it was not he who had accompanied Lot, but Lot who had accompanied him, when together they had left their Chaldean home, and might have insisted that, simply on that ground, it was Lot's place to yield the preference to him. But no! he gave up all such claims of priority, and in a manner at once chivalrous and disinterested said, "Is not the whole land before thee?" Now, when we ask how Abraham came to act in this way, we see at once that his conduct was the outgrowth of his faith in God. For observe, in this very connection, indeed in the very middle of this history, it is said, "The Canaanite and the Perizzite dwelt then in the land." Now these were idolatrous and selfish tribes. They were at that very moment filling up the measure of their iniquity on account of which the land was taken from them and given to Abraham. It would never do, therefore, for the worshippers of the true God to quarrel before them. That would only give them occasion to blaspheme Jehovah's name, and so bring His worship into contempt. Therefore, out of regard to the honour of the Lord, Abraham was ready to sacrifice his worldly interest rather than do anything which would tend to compromise the religion he professed. Moreover, the Lord had promised to provide for him. Ever since he had left the far land of Ur, he had looked upon himself as the ward of God, and he was quite sure that God would take care of him. So, without either hesitation or misgiving, he made this proposal to his nephew, and as a proof that he had not miscalculated, we are told in the concluding verses of the chapter that God appeared unto him, renewed the promise of the land of Canaan, and guided him to the plain of Mamre, near to that city of Hebron which today bears in its name El-Khulil — the friend — the memorial of his connection with its neighbourhood. But now, rising from this old history and looking over the face of modern society, what "envying, strifes, wraths, back-bitings, whisperings, swellings, tumults," might be prevented in households, neighbourhoods, churches, nations, by acting on the principles which animated Abraham here? There, for instance, are two men in the same business, and there is not enough for both; but the one happens to have more capital than the other. and so he commences to undersell him by putting down his prices to a figure that is absolutely dishonest, and then, when he has closed his neighbour up, and secured all the trade for himself, he begins to reimburse himself at his leisure. In the good old days of the fathers, the maxim used to be, "Live and let live," but now, in the selfishness of competition, men trample each other down, and virtually say, "Die, that I may live." Or look at it in another sphere: there are two railway companies, each connecting the same great centres of commerce with each other. There is enough probably for both, if they were only to be mutually considerate. But so far from that, each wishes to have the larger share; and so they run each other down and down, until shareholders are ruined, and employees are ground to the lowest farthing; and then! such scenes as were lately witnessed in the land come to alarm and appall. Nor is this evil confined to commerce. To the disgrace of our Christianity, there is the same suicidal rivalry among churches. Is it so, that neither business can thrive nor churches be advanced without selfishness that tramples others down? What is your faith in God worth if you can believe that?

(W. M. Taylor, D. D.)

Abram met the danger as promptly and resolutely as the brave Hollanders, in days gone by, threw up their dykes against the encroaching sea. But how did he meet it? We might expect him to say, "Why this strife? Rebuke thy servants — they must yield to mine — I am the elder — and to me the land is promised." Would this have stopped the strife? It ought, certainly; all the right and authority were on his side, but the assertion of right does not always win the side that is in the wrong, and Abram chose a surer dyke to stop the threatening torrent. Did what he did say stop it? Yes, but not in the way we might have hoped. If Lot had said, "Nay, dear uncle, I cannot forestall thee — choose thou first," — that would have been a complete victory. But when we yield up a right for the sake of peace, we must not expect to be met with corresponding generosity; we must be prepared to be taken at our word, as Abram was.

(E. Stock.)

Old Testament Anecdotes.
An instance of the practical effectiveness of Mr. Sherman's preaching is narrated thus. In one of his Monday evening lectures to teachers, the subject was the parting of Abraham and Lot: in the course of which he spoke of the magnanimity of Abraham, and as a contrast to it, said that he had just visited a family belonging to the congregation that was rent by discord about the ownership of an old iron bedstead. It happened that amongst his hearers was a man who had not been in Surrey chapel for years. He was greatly amused by the illustration. As he left the chapel, he called on an old friend, and told him that he was at the very time arranging the distribution of some property left by a relative, amongst which there was an old bedstead, which had been matter of dispute: but the effect of the address upon him was such that the bedstead difficulty was soon amicably settled.

(Old Testament Anecdotes.)

There are no greater instances of the folly and wicked disposition of mankind, than that their favourites have been clad in steel; the destroyers of cities, the suckers of human blood, and such as have imprinted the deepest fears upon the face of the universe, are the men it has crowned with laurels, and flattered with the misbecoming titles of heroes and gods: while the sons of peace are remitted to the cold entertainment of their own virtues. Still there have ever been some who have found so many heavenly beauties in the face of peace, that they have been contented to love that sweet virgin for her own sake, and to court her without the consideration of any additional dowry.

1. The inhabitants of the island of Borneo, not far from the Molluccas, live in such detestation of war, and are so great lovers of peace, that they hold their king in no other veneration than that of a god, so long as he studies to preserve them in peace; but if he discover inclinations to war, they never rest till he is fallen in battle under the arms of his enemies. So soon as he is slain they set upon the enemy with all imaginable fierceness, as men that fight for their liberty, and such a king as will be a greater lover of peace. Nor was there ever any king known amongst them that was the persuader and author of a war, but he was deserted by them, and suffered to fall under the sword of the enemy.

2. At Tez, in Africa, they have neither lawyers nor advocates; but if there be any controversies amongst them, both parties, plaintiff and defendant, come to their Alfakins, or chief judge, and at once, without any further appeals or pitiful delays, the cause is heard and ended.

3. It is said of the sister of Edward III, the wife of David king of Scots, that she was familiarly called "Jane Make-peace," both for her zeal and success therein.

4. The Lord Treasurer Burleigh used to say that "he overcame envy and evil will more by patience and peaceableness, than by pertinaey and stubbornness"; and he so managed his private affairs, that he never sued any man, nor did any man ever sue him, but he lived and died universally respected and beloved.

5. It is recorded of Servius Sulpitius, an heathen lawyer, that "he respected equity and peace in all that he did, and always sought rather to settle differences than to multiply suits of law."

6. Numa Pompilius instituted the priests or heralds called "Feciales," whose office was to preserve peace between the Romans and neighbouring nations; and if any quarrel arose, they were to pacify them by reason, and not suffer them to come to violence till all hope of peace was past; and if these feciales did not consent to the wars neither king nor people had it in their power to undertake them.

An old writer tells of two brothers who went out to take a walls in the night, and one of them looked up to the sky and said, "I wish I had a pasture field as large as the night heaven." And the other brother looked up into the sky and said, "I wish I had as many oxen as there are stars in the sky." "Well," said the first, "how would you feed so many oxen?" Said the second, "I would turn them into your pasture." "What! whether I would or not." "Yes, whether you would or not." And there at once arose a quarrel, and when the quarrel ended, one had slain the other. Not less foolish have been many of the quarrels of modern times. One of the six things God hates is he that soweth discord among brethren.

I read a story the other day of an elder of a Scotch kirk, who at the elders' meeting had angrily disputed with his minister, until he almost broke his heart. The night after he had a dream, which so impressed him, that his wife said to him in the morning, "Ye look very sad, Jan; what is the matter with ye?" "And well I am," said he, "for I have dreamed that I had hard words with our minister, and he went home and died, and soon after I died too; and I dreamed that I went up to heaven, and when I got to the gate, out came the minister, and put out his hands to welcome me, saying, 'Come along, Jan, there's nae strife up here, I'm so glad to see ye.'" So the elder went down to the minister's house to beg his pardon, and found in very truth that he was dead. He was so smitten by the blow, that within two weeks he followed his pastor to the skies; and I should not wonder but what his minister did meet him, and say, "Come along, Jan, there's nae strife up here." Brethren, why should there be strife below? Let us love each other, and by the fact that we are co-heirs of that blessed inheritance, let us dwell together as partakers of a common life, and soon to be partakers of a common heaven.

( C. H. Spurgeon.)

Abram, Canaanites, Lot, Mamre, Perizzites, Zoar
Ai, Bethel, Betonim, Canaan, Egypt, Gomorrah, Hebron, Jordan River, Negeb, Sodom, Zoar
Company, Depart, I'll, Isn't, Parted, Please, Separate, Thyself, Wilt
1. Abram and Lot return with great riches out of Egypt.
6. Strife arises between Abram's herdsmen and those of Lot.
8. Abram allows Lot to choose his part of the country,
10. and Lot goes toward Sodom.
14. God renews his promise to Abram.
18. He moves to Hebron, and there builds an altar.

Dictionary of Bible Themes
Genesis 13:1-12

     5076   Abraham, life of

Genesis 13:4-12

     5077   Abraham, character

Genesis 13:5-9

     5834   disagreement

Genesis 13:8-9

     5783   agreement
     8458   peacemakers

Genesis 13:8-11

     8410   decision-making, examples

July 21. "Look from the Place Where Thou Art" (Gen. xiii. 14).
"Look from the place where thou art" (Gen. xiii. 14). Let us now see the blessedness of faith. Our own littleness and nothingness sometimes becomes bondage. We are so small in our own eyes we dare not claim God's mighty promises. We say: "If I could be sure I was in God's way I could trust." This is all wrong. Self-consciousness is a great barrier to faith. Get your eyes on Him and Him alone; not on your faith, but on the Author of your faith; not a half look, but a steadfast, prolonged look, with
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 11. "All the Land which Thou Seest" (Gen. xiii. 15).
"All the land which thou seest" (Gen. xiii. 15). The actual provisions of His grace come from the inner vision. He who puts the instinct in the bosom of yonder bird to cross the continent in search of summer sunshine in yonder Southern clime is too good to deceive it, and just as surely as He has put the instinct in its breast, so has He also put the balmy breezes and the vernal sunshine yonder to meet it when it arrives. He who gave to Abraham the vision of the Land of Promise, also said in infinite
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Importance of a Choice
'And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. And Abram was very rich in cattle, in silver, and in gold. And he went on his journeys from the south even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hal; Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the Lord. And Lot also, which went with Abram, had flocks, and herds, and tents. And the
Alexander Maclaren—Expositions of Holy Scripture

The Land of Promise
"All the Land which thou seest, to thee will I give it."--Gen. xiii. 15. Gertrude of Hellfde, 1330. tr., Emma Frances Bevan, 1899 It was as if upon His breast He laid His piercèd hand, And said "To thee, beloved and blest, I give this goodly land." O Land of fountains and of deeps, Of God's exhaustless store-- O blessed Land, where he who reaps Shall never hunger more-- O summer Land, for ever fair With God's unfading flowers; O Land, where spices fill the air, And songs the golden towers--
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

The Wilderness: Temptation. Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13.
The University of Arabia: Jesus' naturalness--the Spirit's presence--intensity, Luke 2:45-51.--a true perspective--- the temptation's path--sin's path--John's grouping, 1 John 2:16.--the Spirit's plan--why--the devil's weakness--the Spirit's leading--a wilderness for every God-used man, Moses, Elijah, Paul. Earth's Ugliest, Deepest Scar: Jesus the only one led up to be tempted--the wilderness--its history, Genesis 13:10-13. 18:16-19:38.--Jesus really tempted--no wrong here in inner response--every
S. D. Gordon—Quiet Talks about Jesus

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best
Thomas Traherne—Centuries of Meditations

Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to
J. W. McGarvey—The Four-Fold Gospel

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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