BERESHIS 13

1 And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.

Engaging in the blessing of restoration together

The time for Abram and Sarai's reconciliation finally came. Whether on the evening of their departure, or after crossing the border, or when they reached the place near Bethel again, we cannot tell. But at some moment this husband and this wife found the opportunity for personal reconciliation and healing prayer. 22

...he was a man of spiritual faith, and he did possess that essential quality which would render reconciliation possible. Humility of spirit and contriteness of heart are not easy virtues for men in particular to manifest. Abram could and he did. 23

So at the right moment they withdrew to the relative isolation of the chieftain's tent, which lay, as always, a little apart. As the curtain flap of goat's hair fell, they were at last alone. Within the tent, a single flame fed from an oil lamp cast a steady glow across the room.

The light shone dear on Abram's face, but drew harsh lines of charcoal shadow across his brow, which was wrinkled with worry. He felt the responsibility* and the need to speak first in this strangely awkward moment, but his mind was bereft of the proper words to say.

[No doubt Sarai felt her own sense of responsiblity...

she had consented and acquiesced in the plan. It seemed prudent at the time. Neither could forsee the dire complication that would arise]

Sarai turned towards him, the light illumined her countenance, and the message of her eyes well nigh broke his heart in wonder and shame. This was the moment, and Abram took it. There is nothing that open and honest and gentle discussion cannot solve, when both husband and wife are committed absolutely to the greatness of God's purpose in their lives.

No matter how hard the matter, hearts attuned to God will find a way. And when the talking was ended, they knelt together in prayer. 24 Abram's tongue was loosed and flowed with unabated fervour to the Father, for confirmation of all they had shared in this discussion.

Even Sarai, accustomed to his prayers, was moved by the impassioned cry of her husband that now poured forth. His contrite pleadings to the Father were at the same time his confession to her, and she understood this in the wisdom of her womanhood.

Firstly then, praise to Almighty God for delivering them both from the brink of despair, that they might learn to trust in Him, and be sensitive to His providential care. Then Abram's

frank confession for the collapse of his faith, which had led to this time of distress.

Petition followed for strength to start anew, and to help with resolution for greater faithfulness in future. Finally, the words of entreaty for the divine blessing that they might be restored together in trust, and reunited in love. The tremble in his voice gave eloquent proof to his wife of his desperate yearning for this.

As Abram prayed heavenward for them both, .Sarai felt the peace and contentment of a rupture healed, of harmony restored. There was comfort and security in being again at one. She had needed him to show headship in seeking reconciliation, and to show this leadership in humility. She was thankful for the atoning power of his prayer. They could move on.

The episode would not be forgotten, for they never are, but its lessons could be learned and their marriage would grow and deepen as a consequence. Together they would learn that faith could overcome trial and help them now to begin afresh.

The life of faith is not immune from failure, from folly or from fear, but our subsequent response is so vital for the blessing of God's forgiveness and renewal. The contrite heart that trembles before Him, and that bows before His word, is the spirit that God delights in, for it leads, after repentance, to spiritual growth.

22 We are not told this specifically, but the record is eloquent of Abram's deep desire to recover himself to his earlier state of faithfulness. Every phrase in Genesis 13:3,4 indicates his absolute determination to learn from this episode and rise up again. Back to Bethel, back to his place of worship, back to his altar, back to prayer. It is a reasonable inference that 'back to oneness with his wife' was also an imperative which Abram would feel compelled to accomplish, and that the responsibility for this lay with him.

23 Genesis 13:9; 18:2,3,27.

24 Certainly the record indicates that when back in the land, Abram was anxious to converse with the Father in prayer. The phrase "called upon the name of the LORD" (Genesis 13:4) indicates his desire for God's help in all the circumstances of his life (including marriage), for such is the spirit of this importunity.

Bro Roger Lewis - Abraham and Sarah Ch 2

2 And Abram was very rich in cattle, in silver, and in gold.

...the metals which symbolise redemption and faith (1Pet. 1:18). Later, some of these

possessions were used to good effect in obtaining a wife for Isaac (Gen. 24:10,35).

The Christadelphian Expositor

Events in life can so often bring unexpected consequences. One of the results of this journey into Egypt was that Abram returned with an enlargement of his household and property. The excursion had enriched him materially, but at considerable cost to his marriage and spiritual walk before God.

The very increase of his cattle soon led to a controversy with Lot, whose own holdings were substantial. Their combined wealth (measured as it was by the size of their flocks and herds) could not be sustained by the land where they dwelt together. Their very possessions precluded proximity.

Already there had been friction between the two camps, with rival herdsmen jealously seeking and claiming the best grazing for their master. 25 And they were not alone in competing for the grass and herb of the field, for the Canaanites who had been in the land before Abram removed to Egypt, were still there in the land after his return. 26

Perhaps there had been no need to leave at all! The life of both person and beast had been preserved in the land of Canaan throughout the famine. And if the life of the Canaanite was preserved, then how much more the household of faith, who lived under God's watchful eye?

Abram needed to ponder the extent of the divine hand in all the circumstances of his life, both temporal and spiritual. 27

The controversy of the moment might have widened, but for a wise course of action initiated by Abram, who sought to preserve the family relationship whilst separating physically so that each might move to grazing grounds sufficient for their needs.

Despite his seniority, Abram graciously gave Lot the choice, and Lot chose unwisely. He saw the fertility of the plain of Jordan, and its suitability to sustain his growing enterprise. But he did not see the wickedness of the inhabitants of the plain or consider the effect on his household in spiritual things.

He chose and moved away, and in departing, Abram and Sarai had now finally left behind 'their father's house'. It would seem that Abram had learned what Lot had not. The journey into Egypt, and his encounter there, had borne fruit through painful experience. 28

His decision was based on what would be best for the truth, for his family and for his own faith, and so it was that he chose the mountains of Judaea and dwelt apart on high, whilst Lot languished in the valley below.

And as if to signify that God was well pleased with their choice, the angel of God came again with an expansion of the promise. It reaffirmed the blessing of the land to their seed, and that forever, but it also made clear the joyous truth that he, Abram the Hebrew, would inherit the land of the promise as well...

Abram felt deeply conscious of this renewal of promise that followed his fall. How unworthy he was, and how well did he know it. And yet was not this heaven's endorsement of his subsequent spirit of repentance, and of their restoration together? God does not provide unconditional promises to unrighteous men. Despite his mistake and despite his sin [missing the mark], he was in covenant relationship with the Lord, and this latest blessing was the proof

"And Yahweh said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou se est, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth." (Genesis 13:14-16)

25 Genesis 13:7.

26 Genesis 12:6; 13:7. 27 Psalm 33:18-22.

28 Genesis 13:1 indicates that Abram retraced his steps into "the south" or in other words, to the very place where he had been before this whole episode occurred (12:9). He wanted to begin

Bro Roger Lewis - Abraham and Sarah Ch 2

3 And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;

àPitching his tent between Bethel (House of El) and Ai (Ruin) (the two choices in the Truth). This was exactly the same spot he had encamped coming down through the land (Gen. 12.8). As then, he appears to have offered sacrifices and "called on the Name of Yahweh." The altar and the sacrifices represented Christ in sacrificial manifestation.

Abraham recognised thereby the atonement doctrine and God manifestation. The two fundamental doctrines of the Truth in connection with the promised inheritance of the land of Canaan. His prayer on that occasion showed his need for Yahweh's continual protection, through his providential arrangements. In all these works we see Abraham's faith shining forth, not self-willed arrogance and presumption.

The Canaanite was still everywhere in the land and the effects of the famine everywhere. All told, Abraham was still in a perilous situation in a hostile world, from day to day, as we are, and in need of God's overshadowing care. Jer.10. 23.

The Apocalyptic Messenger

4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of Yahweh.

The journey back constituted a pilgrimage with a purpose: a restoration to a former way of

life. They returned, and sought their God in an appropriate act of worship. As their joint companies comprised a large number of people, perhaps one thousand persons (cp. Ch. 14:14), such a ceremony on the heights of Bethel, would have been a solemn and impressive occasion.

The Christadelphian Expositor

5 And Lot also, which went with Abram, had flocks, and herds, and tents.

...no mention is made of silver and gold (the metals of redemption and faith) in his case cp v2

6 And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

Probably it had not quite recovered from the effects of the drought (Gen. 12:10), so that pasturage was scarce.

...the heavy burden of his useless possessions imposed another trial upon him. He was separated from Lot, his only kinsman in the land, because their wealth prevented them from living together in peace; what a tragedy!

And with a heavy heart he sees Lot go off to settle amid the allurements of corruption. Lot abandons the faithful tabernacle, pilgrim living, and goes back to the comforts of a settled existence and city ways, little suspecting what lies in store.

Bro Growcott - Shall a child be born

7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.

Who were the Perizzites? The Hebrew Haperizziy signifies The village dwellers. Whereas the Canaanites dwelt in walled cities; the Perizzites occupied unwalled villages and rural settlements. They were probably nomads who had been driven to the more fertile areas of the land because of the drought. Their presence there limited the amount of available pasturage, accentuating the problem facing Abram and Lot.

The Christadelphian Expositor

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.

Abram he submitted to Lot though he had the advantage of him in age and status.

The Christadelphian Expositor

Abram shows himself to be a righteous unselfish man

"The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves;if God peradventure will give them repentance to the acknowledging of the Truth" (2 Tim. 2:24).

9 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.

The heights of Bethel command an extensive view of the Land, and particularly the Jordan valley. Abram graciously deferred to Lot for the sake of peace. In view of the lack of pasture, there was a need to divide up their flocks and herds, and Abram waived his right of choice.

The Christadelphian Expositor

10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before Yahweh destroyed Sodom and Gomorrah, even as the garden of Yahweh, like the land of Egypt, as thou comest unto Zoar.

...the source of the Jordan is at the foot of Hebron. Four streams unite to form the river: Bareighit, Habani, Dan, and Banias. The river pours its water into the Huleh swamps (the waters of Merom) and from thence to the Sea of Galilee some twelve miles long.

From the Sea of Galilee to the Dead Sea is 65 miles (105km); and the Dead Sea itself is some 53 miles (85km) long. From Huleh to just before the river reaches the Sea of Galilee it drops some 680ft (207m) in less than 9 miles (14.5km). By the time it has reached the Dead Sea, the land has dropped away to some 1292 feet (394m) below sea level, the lowest such point on earth; whilst the deepest point of the Dead Sea is some 1300 feet (396m) deeper still.

Because of the steep drop, and winding bed, the Jordan itself is rapid and muddy, a good symbol of human existence. The Jordan valley rift is more than 160 miles long from below Lake Huleh to the Arabah south of the Dead Sea where it rises again to sea level.

According to geologists this was once a great inland fresh-water lake. Adam Smith in Historical Geology states:

"Geologists claim this valley is due to volcanic action forcing up two long folds of limestone, running north and south, with a diagonal ridge shutting off the Dead Sea from the Red Sea, and enclosing part of the old ocean bed".

The description of the Jordan valley in Genesis 14 answers to this statement.

The Christadelphian Expositor

The river winds through 124 miles of the Rift Valley, which is an average of 6 miles wide and mostly dry apart from the river.

11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.

12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.

In the land of Canaan...the rugged hills, the steep climb to Bethel, the difficulties associated with the house of God...[contrasting] the cities of the plain, the lush Jordan valley, with its promise of easy existence.

The Christadelphian Expositor

The cities of the nations fell - Rev 16:19

It is one of the many defects of present civilisation that men are too much crowded together, too much occupied, too hurried in their occupation.

They are blighted by their mode of life in their very attempt to live. Their minds are enfevered and distorted in the conditions which their struggle for existence imposes upon them. They cannot have that calm and deliberation which are essential to well-balanced development of the powers of body and mind. The result is seen in an endless variety of mental deformity.

God will yet remedy these evils. He makes a beginning in Christ; and Christ begins in quiet Nazareth.

Nazareth Revisited Ch 6

13 But the men of Sodom were wicked and sinners before Yahweh exceedingly.

14 And Yahweh said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:

àAccording to the context in Genesis Abraham must have stood somewhere in the midst of the land, probably at Hebron, when he received this promise. From that central position his eyes would gaze upon all land comprised in the Holy Oblation.

The land, therefore, in which is the oblation offered to Yahweh and in which is he possession of the Prince belongs to Jesus the Christ who must Himself also be the Prince.

The Temple of Ezekiel's prophecy 5.2.10.

15 For all the land which thou seest, to thee will I give it, and to thy seed for ever.

These promises should dominate and circumscribe our lives, and not the opportunities of this present evil world. Come out and be ye separate, touch not the unclean things (2 Cor.6.17,18). The way of the cross. The way of sacrifice and self denial to get the glory of the Kingdom as the the true seed of Abraham, heirs of the promises. (Gal..3:29).

THY KINGDOM COME

In‮ ‬Gen.‮ ‬13:15,‮ ‬God‮ ‬says‮ ‬to‮ ‬Abram‮ ‬when‮ ‬in‮ ‬Canaan,‮ "‬All‮ ‬the‮ ‬land‮ ‬which‮ ‬thou‮ ‬seest,‮ ‬to‮ ‬thee‮ ‬will‮ ‬I‮ ‬give‮ ‬it,‮ ‬and‮ ‬to‮ ‬thy‮ ‬seed,‭ ‬adolahm during an‭ ‬olahm.‭" ‬Here then is an‭ ‬olahm,‭ ‬or course of things,‭ ‬to which Abram stands related‭; ‬and is characterised by his possessing the land of Canaan.‭

That course of things having never obtained upon the earth,‭ ‬is very properly styled by a word expressive of what is hidden from view.‭ ‬This is its etymology,‭ ‬which,‭ ‬however,‭ ‬comes to be inert in its application to the course of things in manifestation.

"For, or during, an Olahm" did not define to Abram when or for what succession of years he should possess the land for an inheritance; but simply declared it should be for an Olahm, be that long or short.

Paul tells us he saw it afar off (Heb. 11:13); but how far off Abram could not tell. What he knew was that he and his seed were to possess Canaan; that he would rise from the dead to possess it (Gen. 15:15); and that when he should possess it, he should also possess a world of faithful nations as their father, in whom they should be blessed.

For proof of this, see Gen. 17:5–8; Rom. 4:13, 18; Gal. 3:7, 8, 9; Zech. 2:11. This Olahm, the great Teacher styles his day. Addressing the Jews he said,

"Your Father Abraham rejoiced to see my day; and he saw it (by faith) and was glad."—(John 8:56.)

It was not the day when his seed should be crucified through weakness that he rejoiced to see, but the day referred to by Paul at Athens, when he proclaimed before the Areopagus that God

"had appointed a day in which he would rule the habitable in righteousness by a man whom he hath appointed, having offered assurance to all, having raised men from among the dead."

It was this Olahm, which the Apocalypse informs us endures for a thousand years, that Abraham saw by faith, and rejoiced in seeing. This Olahm was the great boundary-mark of the patriarchs and prophets; and of all Israelites and Gentiles, who have been taught of God through their writings, and those of the apostles taken in connection.

Their future is not a boundless "for ever, even for ever and ever;" but a course or courses of things of undefined duration, in connection with which Israel and the nations should rejoice together, under the equitable administration of their affairs by the Messiah and the saints.

That this Olahm has never yet existed, the history of Israel and the nations abundantly attests. Besides this, the apostolic argument is conclusive.

"To Abraham and his seed," says Paul, "were the promises made;" and in the same verse he tells us that "this seed was the Christ."

Canaan and its imperial adjuncts were given to Abraham and Christ by promise, neither of them having yet acquired possession of a single foot of the territory. Stephen testified this on behalf of Abraham, and John on behalf of Christ.

"He came to his own land, but his own people did not receive him,"

and while in the land, he had nowhere to lay his head. He left it; and, to this day, the promises of God to Abraham and Christ remain unfulfilled. Therefore, the Olahm is yet future, and the boundary of the promises.

Abraham may, or may not have known, that a course of things would intervene between the time he received the promises and the fulfilment of them to himself and the Christ. Be this as it may, we who have the benefit of post-Abrahamic history, know that such a course of things defined by the Mosaic law was added to the promise of the land of Canaan to Abraham and Christ, because of the transgressions which prevailed at the time of the Sinaitic institution.

He says that this Mosaic course of things was to continue in force "till the seed, Christ, should come to whom Canaan was promised." Here then was a long and notable period of sixteen hundred and ninety five years,—an Olahm extending from Moses to Christ; and taking root in promises made and confirmed to Abraham; from whom to the advent of his seed, were forty-two generations in 2052 years.

This was an original Olahm, and not an Olahm of an olahm, or an Olahm springing out of one that had existed before.

Moses in his song (Deut. 32:7), exhorts the generations of Israel to "remember the days of olahm, " and to "consider the years of a generation and a generation." He then recapitulates what was done for Israel in those days in which those two generations lived; the one which had fallen in the wilderness; the other about to invade Canaan.

His narrative shows that the days of olahm were the forty years in the wilderness, during which it was being constituted. They were the epoch era of "the foundation of the olahm" to which Peter alludes in Acts 3:21; and Zechariah, in Luke 1:70; and John 9:32.

From these premisses, then, three distinct Olahms are brought into view, namely, the antediluvian olahm, the Mosaic olahm, and the Messianic olahm; and that during the two former, the last was the hope and rejoicing of the just.

A BIBLE DICTIONARY - Begun But Never Finished - Bro THOMAS

The Christadelphian, Aug 1872

16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.

All the land which thou seest

This was an amplification of the promise given at Haran and Sichem. At the former place, the promise of blessing which was to come upon him and the nations, and in which his seed, in the sense of a multitude, was to become great -- was given in general terms; at the latter place, the Christ was promised as descending from him to inherit the land of Canaan: but in these promises, nothing was said about what Abram was to have, nor as to how long the Christ was to possess the country.

In the promise, however, amplified near Bethel, these desiderata were supplied. Abram was informed that be should inherit the country as well as Christ; and that they should both possess it "forever."

Having received this assurance, he, removed his tent from Bethel, and went and pitched it near Hebron, in the plain of Mamre, and built there an altar to the Lord.

Elpis Israel 2.2.

18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto Yahweh.

The division of the land

...we are told that after coming out of Egypt Abraham took up his residence at Bethel.

Previously, on a former visit to Bethel he had erected an altar there, and there he called upon the name of the Lord. Some time after his return from Egypt, after Lot was separated from him, the promise of an inheritance in the land contained in verses 14 and 17

was given. After receiving the promise (see verse 18)

" Abraham removed his tent, and came and dwelt in the plain of Mamre, which is Hebron, and built there an altar unto the Lord."

Now why should Abraham do this when he already possessed an altar at Bethel, whereat he

could worship ? The inference is that after he received the promise at Hebron, the place from which he was shown the promised territory, he erected another altar in commemoration of the promise.

The idea is strengthened when we remember that Hebron, by reason of the configuration of the country, is a much more suitable eminence from which to view a wide extent of country than Bethel.

If at Hebron when the promise was given, we can understand why Abraham removed his tent, and why he there built an altar as a memorial of the promise. From Hebron he would be able to "look north, south, east and west" upon the promised inheritance, and from

this centre he would be able to " walk through the land in the length of it, and in the breadth of it," with the lively hope of receiving it in due time according to the promise.

In the age to come Abraham will probably reside at Hebron, a fitting place from which to supervise the affairs of the holy oblation. His jurisdiction, probably extending over the whole of that area, may appertain more particularly to the middle portion of the square.

The Temple of Ezekiel's prophecy 6.1.

Hebron's height and a new home

àAbram did indeed look in every direction, but he walked south. From his vantage point in the mountains of Judaea nigh unto Bethel, the eye could see as far south as a singular height. Upon that elevation was the ancient town of Hebron, and Abram trod upon all the land between to show his confidence in the promise of God, 29

Just as there was a mark of faith in Abram's decision to remain alone in the mountains, so now there was faith in the walk of the patriarch toward this height.

They had encountered trouble and testing indeed on this journey to Egypt and back, but they had done so together, which is the secret of all strong marriages. There had been a rupture... but they had endured. They were alone now, but together in their faithfulness. They walked by themselves, but also with their God.

They had truly come to Hebron - the place of union 30 and here in this new resting place the man and his wife were united again in fellowship with each other, and with the Lord, unto whom another altar was reared that they might offer their sacrifices of praise and prayers of thanksgiving.

Hebron would be their new home and here, therefore, they would worship and pray unto the Lord who so evidently was at work in their lives. 31

There was an oak in Shechem under which they had first dwelt in the land. There was a mighty oak here in Hebron as well. 32 Under its canopy the tabernacle of Abram and Sarai was now pitched. Here in this place, so much of the story of their life would be unfolded, as together they lived and learned and loved the principles of the God of glory who had called them both to this new life of faith in Him.

29 The very act of treading on the land was an act of faith in the promise. Israel itself would later be asked to demonstrate Abram's spirit in claiming their inheritance (Joshua 1:2,3).

30 Hebron is from habar - to be joined, united, coupled, have fellowship with. A derived word, habaret, meaning companion, is used as a synonym for a wife (Malachi 2:14), indicating the close relationship that habar expresses. The name of the place to which they had now come was eloquent of the restoration to unity between Abram and Sarai.

31 Proverbs 24:15,16.

32 In Genesis 13: 18 the word "plain" indicates an oak or terebinth tree, as in 12:6. For many generations a venerable terebinth was shown in Hebron as being Abram's tree.