1. Mose 13:15

To thee will I give it, and to thy seed for ever - This land was given to Abram, that it might lineally and legally descend to his posterity; and though Abram himself cannot be said to have possessed it, Act 7:5, yet it was the gift of God to him in behalf of his seed; and this was always the design of God, not that Abram himself should possess it, but that his posterity should, till the manifestation of Christ in the flesh. And this is chiefly what is to be understood by the words for ever, אד עולם ad olam, to the end of the present dispensation, and the commencement of the new. עולם olam means either Eternity, which implies the termination of all time or duration, such as is measured by the celestial luminaries: or a hidden, unknown period, such as includes a completion or final termination of a particular era, dispensation, etc.; therefore the first is its proper meaning, the latter its accommodated meaning. See the note on Gen 17:7. See the note on Gen 21:33.

RETURN FROM EGYPT. (Gen. 13:1-18) went up . . . south--Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent.

For all the land which thou seest, to thee will I give it,.... Not only so much of it as his eye could reach, but all of it, as far as it went, which way soever he looked; and this he gave him to sojourn in now where he pleased, and for his posterity to dwell in hereafter; he gave him the title to it now, and to them the possession of it for future times: and to thy seed for ever; the meaning is, that he gave it to his posterity to be enjoyed by them until the Messiah came, when a new world would begin; and which Abram in person shall enjoy, with all his spiritual seed, after the resurrection, when that part of the earth will be renewed, as the rest; and where particularly Christ will make his personal appearance and residence, the principal seed of Abram, and will reign a thousand years; see Gill on Mat 22:32; besides, this may be typical of the heavenly Canaan given to Abram, and all his spiritual seed, and which shall be enjoyed by them for evermore.

Abram, having returned from Egypt to the south of Canaan with his wife and property uninjured, through the gracious protection of God, proceeded with Lot למסּעיו "according to his journeys" (lit., with the repeated breaking up of his camp, required by a nomad life; on נסע to break up a tent, to remove, see Exo 12:37) into the neighbourhood of Bethel and Ai, where he had previously encamped and built an altar (Gen 12:8), that he might there call upon the name of the Lord again. That ויּקרא (Gen 13:4) is not a continuation of the relative clause, but a resumption of the main sentence, and therefore corresponds with ויּלך (Gen 13:3), "he went...and called upon the name of the Lord there," has been correctly concluded by Delitzsch from the repetition of the subject Abram.

In this chapter we have a further account concerning Abram. I. In general, of his condition and behaviour in the land of promise, which was now the land of his pilgrimage. 1. His removes (Gen 13:1, Gen 13:3, Gen 13:4, Gen 13:18). 2. His riches (Gen 13:2). 3. His devotion (Gen 13:4, Gen 13:18). II. A particular account of a quarrel that happened between him and Lot. 1. The unhappy occasion of their strife (Gen 13:5, Gen 13:6). 2. The parties concerned in the strife, with the aggravation of it (Gen 13:7). III. The making up of the quarrel, by the prudence of Abram (Gen 13:8, Gen 13:9). IV. Lot's departure from Abram to the plain of Sodom (Gen 13:10-13). V. God's appearance to Abram, to confirm the promise of the land of Canaan to him (Gen 13:14, etc.).