John Calvin Commentary Genesis 13

And Abram went up out of Egypt. At the beginning of the chapter, Moses commemorates the goodness of God in protecting Abram, so it came about that he not only returned in safety but also took great wealth with him. It should also be noted that when he was leaving Egypt, abounding in cattle and treasures, he was allowed to pursue his journey in peace. Indeed, it is surprising that the Egyptians would permit what Abram had acquired among them to be taken elsewhere.

Moses next shows that riches proved no sufficient obstacle to prevent Abram from continually keeping his proposed goal in view and from moving towards it with unwavering pace. We know how much even a moderate share of wealth hinders many from raising their heads towards heaven, while those who truly possess abundance not only lie torpid in their idleness but are entirely buried in the earth.

Therefore, Moses places Abram's virtue in contrast with the common vice of others when he relates that Abram was not to be prevented by any obstacles from seeking the land of Canaan again. For he might (like many others) have been able to flatter himself with some plausible pretext, such as that since God, from whom he had received extraordinary blessings, had been favorable and kind to him in Egypt, it was right for him to remain there.

But he does not forget what had been divinely commanded him; and, therefore, as one unhindered, he hastens to the place where he is called. Therefore, the rich are deprived of all excuse if they are so rooted in the earth that they do not heed God's call.

Two extremes, however, must be guarded against here. Many equate angelic perfection with poverty, as if it were impossible to cultivate piety and serve God unless riches are thrown away. Few, indeed, imitate Crates the Theban, who threw his treasures into the sea because he did not think he could be saved unless they were lost. Yet many fanatics repel rich men from the hope of salvation, as if poverty were the only gate to heaven—though poverty itself sometimes involves people in more hindrances than riches.

But Augustine wisely teaches us that the rich and poor are gathered together in the same inheritance of life, because poor Lazarus was received into the bosom of rich Abraham.

On the other hand, we must beware of the opposite evil, lest riches become a stumbling block in our way, or so burden us that we advance less readily towards the kingdom of heaven.

And he went on his journeys. In these words Moses teaches us that Abram did not rest until he had returned to Bethel. For although he pitched his tent in many places, he nowhere settled so firmly as to make it his permanent home. He does not speak of the south in reference to Egypt; he merely means that he had come into the southern part of Judea, and that, therefore, after a long and troublesome journey, he had arrived at the place where he had decided to remain.

Moses next adds that an altar had previously been erected there by him and that he then also began again to call upon the name of the Lord. From this we may learn that the holy man was always consistent in worshipping God and demonstrating his piety. The explanation given by some—that the inhabitants of the place had been brought to the pure worship of God—is neither probable nor can it be deduced from the words of Moses.

And we have stated elsewhere what is the force of the expression, ‘To invoke in the name,’ or, ‘To call upon the name of the Lord’—namely, to profess the true and pure worship of God. For Abram invoked God not only twelve times during the whole course of his life; but whenever he publicly celebrated Him and, by a solemn rite, made it manifest that he had nothing in common with the superstitions of the heathen, then he is also said to have called upon God.

Therefore, although he always worshipped God and engaged in daily prayers, yet because he did not daily testify to his piety by outward profession before men, this virtue is especially commended here by Moses. It was therefore proper that invocation should be joined with the altar, because by the sacrifices offered, he plainly testified which God he worshipped, so that the Canaanites might know that he was not given to their common idolatries.

And Lot also, which went with Abram. Next follows the inconvenience that Abram suffered through his riches: namely, that he was torn from his nephew, whom he tenderly loved, as if from his own flesh and blood. Certainly, if the option had been given to him, he would rather have chosen to cast away his riches than to be parted from him whom he had regarded as an only son; yet he found no other way to avoid disputes.

Should we attribute this trouble to his own excessive sullenness or to the presumptuousness of his nephew? I suppose, however, that we must instead consider God's design. There was a danger that Abram might be too pleased with his own success, since prosperity blinds many. Therefore, God tempers the sweetness of wealth with bitterness, and does not allow His servant's mind to be too captivated by it.

And whenever a mistaken assessment of riches drives us to desire them excessively, because we do not perceive the great disadvantages that they bring with them, let the memory of this story serve to restrain such excessive attachment to them. Furthermore, whenever the rich find any trouble arising from their wealth, let them learn to purify their minds by this remedy, so that they may not become excessively attached to the good things of this present life.

And truly, unless the Lord were occasionally to restrain men, to what depths would they not fall when they overflow with prosperity? On the other hand, if we are constrained by poverty, let us understand that, by this method also, God corrects the hidden evils of our flesh.

Finally, let those who have plenty remember that they are surrounded by thorns and must take care that they are not pricked; and let those whose circumstances are restricted and difficult know that God is caring for them, so that they may not be caught in evil and harmful snares. This separation was sad for Abram, but it was suitable for correcting much hidden evil, so that wealth might not suppress the armor of his zeal.

But if Abram needed such an antidote, let us not wonder if God, by inflicting some blow, should curb our excesses. For He does not always wait until the faithful have fallen, but looks ahead for them into the future. So He does not actually correct the avarice or the pride of His servant Abram, but by a preemptive remedy, He ensures that Satan will not infect his mind with any of his temptations.

And there was a strife. What I hinted regarding riches is also true regarding a large number of servants. We see with what ambition many desire a great crowd of servants, almost like an entire people. But since the family of Abram cost him so dearly, let us be well content to have few servants, or even to be entirely without them, if it seems right to the Lord that it should be so.

It was hardly possible to avoid great confusion in a household where there was a considerable number of men. And experience confirms the truth of the proverb that a crowd is commonly turbulent. Now, if rest and tranquility are an inestimable good, let us understand that we best provide for our real well-being when we have a small house and privately spend our time, without tumult, in our families.

We are also warned by the example before us to beware lest Satan, by indirect methods, lead us into contention. For when he cannot ignite mutual enmities between us, he would involve us in other people's quarrels. Lot and Abram were in agreement with each other; but a contention raised between their shepherds reluctantly drew them apart, so that they were compelled to separate from each other.

There is no doubt that Abram faithfully instructed his own people to cultivate peace; yet he did not succeed enough in his desire and effort to prevent his witnessing the most destructive fire of discord kindled in his household. Therefore, it is no wonder if we often see tumults arising in churches, where there is a still greater number of men. Abram had about three hundred servants; it is probable that the family of Lot was nearly equal to it. What then can be expected to take place among five or six thousand men—especially free men—when they contend with each other?

Although we ought not to be disturbed by such scandals, we must nevertheless, in every way, take care that contentions do not become violent. For unless they are quickly addressed, they will soon break out into pernicious dissension.

The Canaanite and the Perizzite. Moses adds this to aggravate the evil. For he states that the heat of the contention was so great that it could neither be extinguished nor assuaged, even by the fear of impending destruction. They were surrounded by as many enemies as they had neighbors. Nothing, therefore, was lacking for their destruction except a suitable occasion, and this they themselves were providing by their quarrels.

So greatly does blind fury infatuate men, once the vehemence of contention has prevailed, that they carelessly despise death when placed before their eyes. Now, although we are not continually surrounded by Canaanites, we are still in the midst of enemies as long as we live in this world. Therefore, if we are motivated by any desire for our own salvation and that of our fellow believers, let us beware of contentions that will deliver us over to Satan to be destroyed.

And Abram said unto Lot. Moses first states that as soon as Abram perceived the disputes that had arisen, he fulfilled the duty of a good head of the household by attempting to restore peace among his household members; and that afterwards, through his moderation, he sought to remedy the evil by eliminating it.

And although only the servants were quarreling, it was not without reason that he said, Let there be no strife between me and thee: because it was almost inevitable that the contagion of the strife would spread from the servants to their masters, even though they were otherwise in complete agreement.

He also foresaw that their friendship could not long remain intact unless he attempted, in time, to heal the insidious evil. Moreover, he emphasizes the bond of kinship between them; not because this alone should be sufficient to promote mutual peace, but so that he might more easily sway and soften his nephew's mind.

For when the fear of God is less effective in us than it ought to be, it is also useful to employ other aids that may keep us to our duty. However, since we all have been adopted as sons of God with the attached condition that we should be brethren to one another, this sacred bond is valued by us less than it ought to be if it does not prove sufficient to settle our disputes.