Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/123

Rh it is well if the common enemy do not come upon them, and plunder them both. Note, The division of families and churches often proves the ruin of them. 2. Very scandalous. No doubt, the eyes of all the neighbours were upon them, especially because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it, to their reproach, by the Canaanites and Perizzites. Note, The quarrels of professors are the reproach of profession, and give occasion, as much as any thing, to the enemies of the Lord to blaspheme.

IV. The making up of this quarrel was very happy. It is best to preserve the peace, that it be not broken; but the next best is, if differences do happen, with all speed to accommodate them, and quench the fire that is broken out. The motion for staying this strife was made by Abram, though he was the senior and superior relation.

1. His petition for peace was very affectionate. Let there be no strife, I pray thee. Abram here shows himself to be a man, (1.) Of a cool spirit, that had the command of his passion, and knew how to turn away wrath with a soft answer. Those that would keep the peace, must never render railing for railing. (2.) Of a condescending spirit; he was willing to beseech even his inferior to be at peace, and made the first overture of reconciliation. Conquerors reckon it their glory to give peace by power; and it is no less so to give peace by the meekness of wisdom. Note, The people of God should always approve themselves a peaceable people; whatever others are for, they must be for peace.

2. His plea for peace was very cogent. (1.) "Let there be no strife between me and thee. Let the Canaanites and Perizzites contend about trifles; but let not me and thee fall out, who know better things, and look for a better country." Note, Professors of religion should, of all others, be careful to avoid contention. Ye shall not be so, Luke 22. 26. We have no such custom, 1 Cor. 11. 16. "Let there be no strife between me and thee, who have lived together and loved one another, so long." Note, The remembrance of old friendships should quickly put an end to new quarrels which at any time happen. (2.) Let it be remembered that we are brethren, Heb. We are men brethren; a double argument. [1.] We are men; and, as men, we are mortal creatures, we may die to-morrow, and are concerned to be found in peace; we are rational creatures, and should be ruled by reason. We are men, and not brutes, men, and not children; we are sociable creatures, let us be so to the uttermost. [2.] We are brethren. Men of the same nature, of the same kindred and family, of the same religion; companions in obedience, companions in patience. Note, The consideration of our relation to each other, as brethren, should always prevail to moderate our passions, and either to prevent, or put an end to, our contentions. Brethren should love as brethren.

3. His proposal for peace was very fair. Many who profess to be for peace, yet will do nothing towards it; but Abram hereby approved himself a real friend to peace, that he proposed an unexceptionable expedient for the preserving of it, v. 9, Is not the whole land before thee? As if he had said, "Why should we quarrel for room, while there is room enough for us both?" (1.) He concludes that they must part, and is very desirous that they should part friends. Separate thyself, I pray thee, from me. What could be expressed more affectionately? He does not expel him, and force him away, but advises that he should separate himself. Nor does he charge him to depart, but humbly desires him to withdraw. Note, Those that have power to command, yet, sometimes, for love's sake, and peace sake, should rather beseech, as Paul Philemon, v. 8, 9. When the great God condescends to beseech us, we may well afford to beseech one another, to be reconciled, 2 Cor. 5. 20. (2.) He offers him a sufficient share of the land they were in. Though God had promised Abram to give this land to his seed, ch. 12. 7, and it does not appear that ever any such promise is made to Lot, which Abram might have insisted on, to the total exclusion of Lot; yet he allows him to come in partner with him, and tenders an equal share to one that had not an equal right, and will not make God's promise to patronise his quarrel, nor under the protection of that, put any hardship upon his kinsman. (3.) He gives him his choice, and offers to take up with his leavings; If thou wilt take the left hand, I will go to the right. There was all the reason in the world, that Abram should choose first; yet he recedes from his right. Note, It is a noble conquest, to be willing to yield for peace sake; it is the conquest of ourselves, and our own pride and passion, Matth. 5. 39, 40. It is not only the punctilios of honour, but even interest itself, that, in many cases, must be sacrificed to peace.

10. And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well-watered every where, before the destroyed Sodom and Gomorrah, even as the garden of the, like the land of Egypt, as thou comest unto Zoar. 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. 13. But the men of Sodom were wicked, and sinners before the exceedingly. We have here the choice that Lot made when he parted from Abram; upon this occasion, one would have expected, 1. That he should have expressed an unwillingness to part from Abram, and that, at least, he should have done it with reluctancy. 2. That he should have been so civil as to have remitted the choice back again to Abram. But we find not any instance of deference or respect to his uncle, in the whole management. Abram having offered him the choice, without compliment he accepted it, and made his election. Passion and selfishness make men rude. Now, in the choice which Lot made, we may observe,

I. How much he had an eye to the goodness of the land. He beheld all the plain of Jordan, the flat country in which Sodom stood, that it was admirably well watered every where, (and perhaps the strife had been about water, which made him particularly fond of the convenience,) and so Lot chose him all that plain, v. 10, 11. That valley which was like the garden of Eden itself, now yielded him a most pleasant prospect; it was, in his eye, beautiful for situation, the joy of the whole earth; and therefore he doubted not that it would yield him a comfortable settlement, and that in such a fruitful soil he should certainly thrive, and grow very rich; and this was all he looked at. But what came of it? Why, the next news we hear of him, is, that he is in the briers among them, he and his carried captive; while he lived among them, he vexed his righteous soul with their conversation, and never had a good day with them, till, at last, God fired the