Genesis 13:17
Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.
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EXPOSITORY (ENGLISH BIBLE)
(17) Walk through the land.—Repeated change of scene is not merely one of the pleasures of the nomad life, but also a necessity; for the uplands, covered with rich herbage in the spring, are usually burnt up in summer, and in the winter are exposed to driving winds and rain-storms. In these journeyings Abram is now to have the tranquil pleasure of feeling that his seed will inherit each beautiful spot that he visits, and that he is taking possession of it, and hallowing it for them.

Genesis 13:17-18. Arise, walk through the land — Enter and take possession, for thy posterity; survey the parcels, and it will appear better than upon a distant prospect. Abram himself, however, was not to think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan: and in compliance with God’s will herein, “he removed his tent,”

conforming to the condition of a pilgrim. And he built there an altar — In token of his thankfulness to God for the kind visit he had made him.

13:14-18 Those are best prepared for the visits of Divine grace, whose spirits are calm, and not ruffled with passion. God will abundantly make up in spiritual peace, what we lose for preserving neighbourly peace. When our relations are separated from us, yet God is not. Observe also the promises with which God now comforted and enriched Abram. Of two things he assures him; a good land, and a numerous issue to enjoy it. The prospects seen by faith are more rich and beautiful than those we see around us. God bade him walk through the land, not to think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan. He built an altar, in token of his thankfulness to God. When God meets us with gracious promises, he expects that we should attend him with humble praises. In outward difficulties, it is very profitable for the true believer to mediate on the glorious inheritance which the Lord has for him at the last.The man chosen of God now stands alone. He has evinced an humble and self-renouncing spirit. This presents a suitable occasion for the Lord to draw near and speak to His servant. His works are re-assuring. The Lord was not yet done with showing him the land. He therefore calls upon him to look northward and southward and eastward and westward. He then promises again to give all the land which he saw, as far as his eye could reach, to him and to his seed forever. Abram is here regarded as the head of a chosen seed, and hence, the bestowment of this fair territory on the race is an actual grant of it to the head of the race. The term "forever," for a perpetual possession, means as long as the order of things to which it belongs lasts. The holder of a promise has his duties to perform, and the neglect of these really cancels the obligation to perpetuate the covenant. This is a plain point of equity between parties to a covenant, and regulates all that depends on the personal acts of the covenanter. Thirdly, He announces that He will make his seed "as the dust of the earth." This multitude of seed, even when we take the ordinary sense which the form of expression bears in popular use, far transcends the productive powers of the promised land in its utmost extent. Yet to Abram, who was accustomed to the petty tribes that then roved over the pastures of Mesopotamia and Palestine, this disproportion would not be apparent. A people who should fill the land of Canaan, would seem to him innumerable. But we see that the promise begins already to enlarge itself beyond the bounds of the natural seed of Abram. He is again enjoined to walk over his inheritance, and contemplate it in all its length and breadth, with the reiterated assurance that it will be his.14, 15. Lift up now thine eyes … all the land which thou seest—So extensive a survey of the country, in all directions, can be obtained from no other point in the neighborhood; and those plains and hills, then lying desolate before the eyes of the solitary patriarch, were to be peopled with a mighty nation "like the dust of the earth in number," as they were in Solomon's time (1Ki 4:20). No text from Poole on this verse.

Arise, walk through the land,.... And take a survey of it, and see what a land it is, how good and how large, and take possession of it for himself and his, though he was only to be a sojourner in it; and so the Targum of Jonathan adds, and making in it a possession, which in civil law was done by walking:

in the length of it, and in the breadth of it; the extent of it is variously settled by geographers; some giving it no more than about one hundred and seventy or eighty miles in length, from north to south, and about one hundred and forty in breadth from east to west, where broadest, as it is towards the south, and but about seventy where narrowest, as it is towards the north: but it is observed (d) from the latest and most accurate maps, that it appears to extend near two hundred miles in length, and about eighty in breadth about the middle, and ten or fifteen more or less where it widens or shrinks:

for I will give it unto thee; that is, to his seed, the whole of it, in its utmost extent, as to length and breadth; which if he pleased for his own satisfaction he might take a tour through, whereby he would be a judge what was bestowed on him and his(d) Vid. Universal History, vol. 2. p. 385.

Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.
EXEGETICAL (ORIGINAL LANGUAGES)
17. Arise, walk] Abram is told to go up and down in the land of promise, and thus to view by faith the possession which his descendants will connect with the promise made to him.

Verse 17. - Arise. According to a common mode of Oriental speech, pleonastically affixed to verbs of going, going forward, and of setting about anything with impulse (Gesenius, p. 727; cf. Genesis 22:3; Job 1:20). Walk through the land in the length of it and in the breadth of it. To be understood not as a literal direction, but as an intimation that he might leisurely survey his inheritance with the calm assurance that it was his. For I will give it unto thee. Genesis 13:17After Lot's departure, Jehovah repeated to Abram (by a mental, inward assurance, as we may infer from the fact that אמר "said" is not accompanied by ויּרא "he appeared") His promise that He would give the land to him and to his seed in its whole extent, northward, and southward, and eastward, and westward, and would make his seed innumerable like the dust of the earth. From this we may see that the separation of Lot was in accordance with the will of God, as Lot had no share in the promise of God; though God afterwards saved him from destruction for Abram's sake. The possession of the land is promised עולם עד "for ever." The promise of God is unchangeable. As the seed of Abraham was to exist before God for ever, so Canaan was to be its everlasting possession. But this applied not to the lineal posterity of Abram, to his seed according to the flesh, but to the true spiritual seed, which embraced the promise in faith, and held it in a pure believing heart. The promise, therefore, neither precluded the expulsion of the unbelieving seed from the land of Canaan, nor guarantees to existing Jews a return to the earthly Palestine after their conversion to Christ. For as Calvin justly says, "quam terra in saeculum promittitur, non simpliciter notatur perpetuitas; sed quae finem accepit in Christo." Through Christ the promise has been exalted from its temporal form to its true essence; through Him the whole earth becomes Canaan (vid., Genesis 17:8). That Abram might appropriate this renewed and now more fully expanded promise, Jehovah directed him to walk through the land in the length of it and the breadth of it. In doing this he came in his "tenting," i.e., his wandering through the land, to Hebron, where he settled by the terebinth of the Amorite Mamre (Genesis 14:13), and built an altar to Jehovah. The term ישׁב (set himself, settled down, sat, dwelt) denotes that Abram made this place the central point of his subsequent stay in Canaan (cf. Genesis 14:13; Genesis 18:1, and Genesis 23). On Hebron, see Genesis 23:2.
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