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17 - Commentary on The Book of Genesis · Commentary on The Book of Genesis

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Chapter fourteen. We have four things in the story of this chapter Numeral one.
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A war with the King of Sodom and his allies Verses one through eleven,
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Numeral two. The captivity of Lot in that war Verse twelve, Numeral
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three. Abram's rescue of Lot from that captivity with the victory he obtained over
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the conquerors Verses thirteen through sixteen, Number four, Abram's return from the expedition
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verse seventeen, with an account of what passed number one between him and the
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King of Salem, Verses eighteen through twenty. Number two between him and the
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King of Sodom, Verses twenty one through twenty four. So that here we
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have that promise to Abram in part fulfilled, that God would make his name
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great. Lot taken captive b c. Nineteen thirteen, Verses one through twelve.
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And it came to pass in the days of Amraphel King of Shinar,
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Arioch King of Elesa, kidor lah Omer, King of Elam, and Title
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King of Nations, that these made war with Bira, King of Sodom,
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and with Bershah King of gomorrah Shinab King of Adma, and Schemeber King of
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Ziboim and the King of Bilah, which is Zoar. All these were joined
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together in the Vale of Saidim, which is the salt sea. Twelve years
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they served Kedor lah Omer, and in the thirteenth year they rebelled, And
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in the fourteenth year came Kedor lah Omer and the kings that were with him,
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and smote the Repaeims in Asturith Karnaeum, and the Zuzims in him,
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and the Emims in Sheeva Kiriathaim, and the Horiites in their mount seir unto
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El Paran, which is by the wilderness. And they returned and came to
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Enmeshpat which is Kadesh, and smote all the country of the Amalekites, and
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also the Amorites that dwelt in on Temar. And there went out the King
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of Sodom and the King of Gomorah, and the King of Admah, and
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the King of Zeboim and the King of Beilah, the same as Zoar,
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and they joined battle with them in the Vale of Sidim, with Kidor lah
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Umir, the king of Elam and with title King of Nations, and Amraphel
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king of Shinar, and Arioch, king of Eleser, four kings with five,
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and the vale of Sidim was full of slime pits, and the kings
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of Sodom and Gomorrah fled and fell there. And they that remained fled to
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the mountain. And they took all the goods of Sodom and Gomorrah and all
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their victals, and went their way. And they took Lot, Abram's brother's
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son, who dwelt in Sodom, and his goods, and departed. We
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have here an account of the first war that ever we read of in scripture,
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which, though the wars of the nations make the greatest figure in history,
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we should not have had the hist of if Abram and lat had not
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been concerned in it. Now concerning this war we may observe numeral one the
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parties engaged in it. The invaders were four kings, two of them no
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less than kings of Shinar and Elam, that is, Chaldea and Persia.
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Yet probably not the sovereign princes of those great kingdoms in their own persons,
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but either officers under them, or rather the heads and leaders of some colonies
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which came out of those great nations and settled themselves near Sodom. But retained
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the names of the countries from which they had their origin. The invaders were
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the kings of five cities that lay near together in the plain of Jordan,
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namely Sodom, gomorrah Adma, Zeboem, and Zoar. Four of them are
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named, but not the fifth, the king of Zoar or Belah, either
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because he was much more mean and inconsiderable, or because he was much more
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wicked and inglorious than the rest, and worthy to be forgotten numeral too.
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The occasion of this war was the revolt of the five kings from under the
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government of Kidr la Omar twelve years they served him small joy they had of
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their fruitful land, while thus they were tributaries to a foreign power and could
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not call what they had their own. Rich countries are a desirable prey,
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and idle luxurious countries are an easy prey to growing greatness. The Sodomites were
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the posterity of Canaan, whom Noah had pronounced a servant to m from whom
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Elam descended. Thus soon did that prophecy begin to be fulfilled. In the
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thirteenth year, beginning to be weary of their subjection, they rebelled denied their
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tribute and attempted to shake off the yoke and retrieve their ancient liberties. In
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the fourteenth year, after some pause and preparation, kit gerla Omer, in
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conjunction with his allies, set himself to chastise and reduce the rebels, and,
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since he could not have it otherwise, to fetch his tribute from them
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on the point of his sword. Note Pride, covetousness, and ambition are
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the lusts from which wars and fightings come. To these insatiable idols, the
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blood of thousands has been sacrificed Numeral three. The progress and success of the
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war, the four kings laid the neighboring countries waste and enriched themselves with the
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spoil of them Verses five through seven. Upon the alarm of which it had
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been the wisdom of the King of Sodom to submit and desire conditions of peace,
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For how could he grapple with an enemy thus flushed with victory? But
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he would rather venture the utmost extremity than yield. And it sped accordingly,
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Quosdeus destroy it demntat those whom God means to destroy, he delivers up to
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infatuation number one. The forces of the King of Sodom and his allies were
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routed, and it should seem many of them perished in the slime pits who
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had escaped the sword Verse ten. In all places we are surrounded with deaths
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of various kinds, especially in the field of battle. Number two. The
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cities were plundered verse eleven. All the goods of Sodom, and particularly their
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stores and provisions of victuals, were carried off by the conquerors. Note when
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men abuse the gifts of a bountiful providence to gluttony and excess, it is
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just with God and his usual way, by some judgment or other, to
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strip them of that which they have so abused. Joseah two eight through nine.
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Number three, Lot was carried captive verse twelve. They took Lot among
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the rest and his goods now. Lot may here be considered subscript one as
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sharing with his neighbors in this common calamity. Though he was himself a righteous
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man, and which is here expressly noticed Abram's brother's son, Yet he was
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involved with the rest in all this trouble. Note all things come alike to
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all Ecclesiastes nine to two. The best of men cannot promise themselves an exemption
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from the greatest troubles in this life. Neither from our own piety nor our
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relation to those that are the favorites of heaven will be our security when God's
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judgments are abroad. Note further, many an honest man fares the worse for
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his wicked neighbors. It is therefore our wisdom to separate ourselves, or at
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least to distinguish ourselves from them Second Corinthians six seventeen, and so deliver ourselves
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Revelation eighteen four, subscript to as smarting for the foolish choice he made of
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a settlement. Here. This is plainly intimated when it is said they took
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Abram's brother's son, who dwelt in Sodom, so near a relation of Abram
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should have been a companion and disciple of Abram, and should have abode by
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his tents. But if he choose to dwell in Sodom, he must thank
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himself if he share in Sodom's calamities. Note, when we go out of
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the way of our duty, we put ourselves from under God's protection, and
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cannot expect that the choices which are made by our lusts should issue to our
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comfort. Particular mention is made of their taking lots goods, those goods which
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had occasioned his contest with Abram and his separation from him. Note it is
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just with God to deprive us of those enjoyments by which we have suffered ourselves
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to be deprived of our enjoyment of him. Lot taken captive and rescued b.
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C. Nineteen thirteen, Verses thirteen through sixteen. And there came one
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that had escaped and told Abram the Hebrew, for he dwelt in the plain
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of memory, the Amorite, brother of Eshkol and brother of Ayner, And
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these were confederate with Abram. And when Abram heard that his brother was taken
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captive, he armed his trained servants born in his own house three hundred and
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eighteen, and pursued them unto Dan. And he divided himself against them.
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He and his servants by night and smote them, and pursued them unto Hoba,
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which is on the left hand of Damascus. And he brought back all
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the goods, and also brought again his brother Lot and his goods, and
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the women also, and the people. We have here an account of the
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only military action we ever find Abram engaged in, and this he was prompted
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to, not by his avarice or ami ambition, but purely by a principle
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of charity. It was not to enrich himself, but to help his friend.
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Never was any military expedition undertaken, prosecuted, and finished more honorably than
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this of Abram's. Here we have numeral one. The tidings brought him of
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his kinsman's distress. Providence so ordered it that he now sojourned not far off,
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that he might be a very present help. Number one. He is
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here called Abram, the Hebrew, that is, the son and follower of
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Hebrew, in whose family the profession of the true religion was kept up in
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that degenerate age. Abram herein acted like a Hebrew, in a manner not
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unworthy of the name and character of a religious professor. Number two The tidings
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were brought by one that had escaped with his life for a prey. Probably
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he was a sodomite and as as bad as the worst of them. Yet,
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knowing Abram's relation to Lot and concern for him, he implores his help
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and hopes to speed for lot's sake. Note, the worst of men,
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in the day of their trouble, will be glad to claim acquaintance with those
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that are wise and good, and so get an interest in them. The
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rich man in Hell called Abram father, and the foolish virgins made court to
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the wise for a share of their oil Numeral too. The preparations he made
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for this expedition. The cause was plainly good, his call to engage in
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it was clear, and therefore with all speed he armed his trained servants born
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in his house to the number of three hundred and eighteen, a great family,
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but a small army, about as many as gideons that routed the Midianites
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Judges seven seven. He drew out his trained servants, or his catechised servants,
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not only instructed in the art of war, which was then far short
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of the perfection which later and worse ages have improved it to, but instructed
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in the principles of religion. For Abram commanded his household to keep the way
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of the Lord. This shows that Abram was number one, a great man
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who had so many servants depending on him and employed by him, which was
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not only his strength and honor, but gave him a great opportunity of doing
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good, which is all that is truly valuable and desirable in great places and
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great estates. Number two a good man who not only served God himself,
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but instructed all about him in the service of God. Note those that have
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great families have not only many bodies, but many souls besides their own,
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to take care of and provide for those that would be found. The followers
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of Abram must see that their servants be catechised servants. Number three a wise
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man. And though he was a man of peace, yet he disciplined his
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servants for war, not knowing what occasion he might have some time or other,
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so to employ them. Note though our holy religion teaches us to be
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for peace, yet it does not forbid us to provide for war. Numeral
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three his allies and confederates. In this expedition. He prevailed with his neighbors
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aner Eshkol and Memory, with whom he kept up a fair correspondence, to
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go along with him. It was his prudence thus to strengthen his own troops
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with their auxiliary forces. And probably they saw themselves concerned in interest to act
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as they could against this formidable power, lest their own turn should be Next
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Note Number one, it is our wisdom and duty to behave ourselves so so
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respectfully and obligingly towards all men, as that whenever there is occasion, they
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may be willing and ready to do us a kindness. Number two. Those
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who depend on God's help, yet in times of distress, ought to make
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use of men's help as providence offers it, else they tempt God. Numeral
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four. His courage and conduct were very remarkable. Number one. There was
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a great deal of bravery in the enterprise itself, considering the disadvantages he lay
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under. What could one family of husbandmen and shepherds do against the armies of
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four princes who now came fresh from blood and victory. It was not a
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vanquished, but a victorious army that he was to pursue. Nor was he
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constrained by necessity to this daring attempt, but moved to it by generosity,
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so that all things considered, it was for aught. I know, as
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great an instance of true courage as ever Alexander or Caesar was celebrated for.
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Note. Religion tends to make men not cowardly, but truly valiant, The
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righteous as bold as a lion. The true Christian is the true hero.
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Number two. There was a great deal of policy in the management of it.
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Abram was no stranger to the stratagems of war. He divided himself as
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Gideon did his little army Judges seven sixteen, that he might come upon the
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enemy from several quarters at once, and so make his few seem a great
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many. He made his attack by night, that he might surprise them.
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Note honest policy is a good friend both to our safety and to our usefulness.
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The serpent's head, provided it be nothing akin to the old serpent,
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may well become a good Christian's body, especially if it have a dove's eye
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in it. Matthew ten sixteen, Numeral five. His success was very considerable
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Verses fifteen through sixteen. He defeated his enemies and rescued his friends, and
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we do not find that he sustained any loss. Note those that venture in
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a good cause with a good heart are under the special protection of a good
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God, and have reason to hope for a good issue. Again, it
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is all one with the Lord, to save by many or by few.
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First Samuel fourteen six Observe number one. He rescued his kinsman twice. Here
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he is called his brother Lot. The remembrance of the relation that was between
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them, both by nature and grace, made him forget the little quarrel that
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had been between them, in which Lot had, by no means acted well
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towards Abram. Justly, might Abram have upbraided Lot with his folly in quarreling
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with him and removing from him, and have told him that he was well
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enough served He might have known when he was well off. But in the
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charitable breast of pious Abram, it is all forgiven and forgotten, and he
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takes this opportunity to give a real proof of the sincerity of his reconciliation.
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Note Subscript one. We ought to be ready whenever it is in the power
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of our hands to succor and relieve those that are in distress, especially our
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relations and friends. A brother is born for adversity Proverbs seventeen seventeen. A
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friend in need is a friend. Indeed, Subscript two. Though others have
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been wanting in their duty to us, yet we must not therefore deny our
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duty to them. Some have said that they can more easily forgive their enemies
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than their friends. But we shall see ourselves obliged to forgive both if we
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consider not only that our God, when we were enemies, reconciled us,
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but also that he passeth by the transgression of the remnant of his heritage Micah
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seven eighteen number two. He rescued the rest of the captives for Lot's sake,
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though they were strangers to him, and such as he was under no
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obligation to at all. Nay, though they were Sodomites, sinners before the
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Lord exceedingly, and though probably he might have recovered Lot alone by ransom,
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yet he brought back all the women and the people and their goods verse sixteen.
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Note as we have opportunity, we must do good to all men.
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Our charity must be extensive, as opportunity offers itself. Wherever God gives life,
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we must not grudge the help we can give to support it. God
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does good to the just and unjust, and so must we. Matthew five
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forty five. This victory which Abram obtained over the kings, the prophet seems
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to refer to Isaiah forty one two, who raised up the righteous man from
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the east and made him rule over kings. And some suggest that as before
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he had a title to this land by grant so now by conquest. Abram's
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interview with Melchizedek b. C. Nineteen thirteen, Verses seventeen through twenty.
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And the King of Sodom went out to meet him after his return from the
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slaughter of Kerala Omar and of the kings that were with him at the valley
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of Shavah, which is the Kingsdale. And Melchizedek, king of Salem,
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brought forth bread and wine. And he was the priest of the Most High
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God. And he blessed him, and said, blessed be Abram of the
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Most High God, possessor of Heaven and Earth. And blessed be the Most
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High God, which hath delivered thine enemies into thy hand. And he gave
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him tithes of all. This paragraph begins with the mention of the respect which
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the King of Sodom paid to Abram at his return from the slaughter of the
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kings. But before a particular account is given of this. The story of
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Melchizedek is briefly related concerning whom observe numeral one, who he was, he
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was King of Salem and priest of the Most High God, and other glorious
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things are said of him Hebrews seven to one, et cetera. Number one.
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The Rabbin and most of our rabinical writers conclude that Melchizedek was Shechem,
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the son of Noah, who was king and priest to those that descended from
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him, according to the patriarchal model. But this is not at all probable,
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for why should his name be changed, and how came he to settling
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Canaan number two. Many Christian writers have thought that this was an appearance of
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the Son of God himself, our Lord Jesus, known to Abram at this
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time by this name, as afterwards Hagar called him by another name, Chapter
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seventeen, verse thirteen. He appeared to him as a righteous king, owning
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a righteous cause and giving peace. It is difficult to imagine that any mere
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man should be said to be without father, without mother, and without descent,
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having neither beginning of days nor end of life. Hebrews. Seven three.
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It is witnessed of Melchizedek that he liveth, and that he abideth a
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priest continually Verses three and eight, Nay Verses thirteen through fourteen. The apostle
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makes him of whom these things are spoken to be our Lord, who sprang
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out of Judah. It is likewise difficult to think that any mere man should
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at this time be greater than Abram in the things of God, that Christ
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should be a priest after the order of any mere man, and that any
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human priesthood should so far excel that of erin as it is certain that Melchizedex
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did. Number three. The most commonly received opinion is that Melchizedek was a
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Canaanidish prince that reigned in Salem and kept up the true religion there. But
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if so, why his name should occur here only in all the story of
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Abram, and why Abram should have altars of his own and not attend the
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altars of his neighbor Melchizedek, who was greater than he seem unaccountable. Mister
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Gregory of Oxford tells us that the Arabic Catina, which he builds much upon
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the authority of gives this account of Melchizedek, that he was the son of
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Heraclem, the son of Peleg, the son of Eber, and that his
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mother's name was Silathiel, the daughter of Gomer, the son of Jaffeth,
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the son of Noah. Numeral two. What he did. Number one,
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he brought forth bread and wine for the refreshment of Abram and his soldiers,
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and in congratulation of their victory. This he did as a king, teaching
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us to do good and to communicate, and to be given to hospitality according
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to our ability, and representing the spiritual provisions of strength and comfort which Christ
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has laid up for us in the Covenant of Grace, for our refreshment when
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we are wearied of our spiritual conflicts. Number two, as priest of the
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Most High God, he blessed Abram, which we may suppose a greater refreshment
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to Abram than his bread and wine were. Thus, God, having raised
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up his son Jesus, has sent him to bless us as one having authority,
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and those whom he blesses are blessed. Indeed, Christ went to heaven
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when he was blessing his disciples Luke twenty four fifty one. For this is
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what he ever lives to do. Numeral three. What he said Verses nineteen
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through twenty two. Things were said by him. Number one, he blessed
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Abram from God. Blessed be Abram, blessed of the Most High God verse
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nineteen. Observe the titles he here gives to God, which are very glorious.
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Subscript one, the most High God, which bespeaks his absolute perfections in
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himself and his sovereign dominion over all the creatures. He is king of kings.
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Note it will greatly help both our faith and our reverence in prayer to
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iye God as the most High God, and to call him so. Subscript
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two. Possessor of heaven and earth, that is rightful owner and sovereign lord
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of all the creatures, because he made them. This bespeaks him a great
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God and greatly to be praised Psalm twenty four to one. And those a
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happy people who have an interest in His favor and love. Number two.
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He blessed God for Abram verse twenty, and blessed be the Most High God.
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Note subscript one. In all our prayers we must praise God and join
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hollelujahs with all our hosannahs. These are the spiritual sacrifices we must offer up
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daily and upon particular occasions. Subscript two. God, as the Most High
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God, must have the glory of all our victories. Exodus seventeen fifteen,
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Verse Samuel seven ten and twelve, Judges five one and two Second Chronicles twenty
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twenty one. In them, he shows himself higher than our enemies Exodus eighteen
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eleven, and higher than we, for without him we could do nothing.
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Subscript three. We ought to give thanks for others mercies as for our own
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triumphing with those that triumph. Subscript four. Jesus Christ, our Great High
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Priest, is the mediator both of our prayers and praises, and not only
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offers up ours but his own for us see Luke ten twenty one, Numeral
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four. What was done to him Abram gave him tithes of all that is
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of the spoils Hebrews seven four. This may be looked upon number one as
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a gratuity presented to Melchizedek by way of return for his tokens of respect.
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Note those that receive kindness should show kindness. Gratitude is one of nature's laws.
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Number two as an offering vowed and dedicated to the Most High God,
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and therefore put into the hands of Melchizedek, his priest. Note subscript one.
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When we have received some signal mercy from God, it is very fit
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that we should express our thankfulness by some special act of pious charity. God
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must always have his dues out of our substance, especially when by any particular
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providence He has either preserved or increased it to us. Subscript two that the
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tenth of our increase is a very fit proportion to be set apart for the
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honor of God and the service of his sanctuary. Subscript three that Jesus Christ,
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our Great Melchizedeic, is to have homage done him and to be humbly
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acknowledged by every one of us as our king and priest. And not only
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the tithes of all, but all we have must be surrendered and given up
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to him Abram's disinterestedness b see nineteen thirteen, Verses twenty one through twenty four.
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And the King of Sodom said, unto Abram, give me the persons,
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and take the goods to thyself. And Abram said, unto the King
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of Sodom, I have lift up mine hand unto the Lord, the most
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High God, the possessor of heaven and Earth, that I will not take
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from a thread even to a shoe latchet, and that I will not take
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anything that is thine, lest thou shouldst say I have made Abram rich,
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save only that which the young men have eaten, and the portion of the
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men which went with me ayner eshkol and memory. Let them take their portion.
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We have here an account of what passed between Abram and the King of
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Sodom, who succeeded him that fell in the battle verse ten, and thought
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himself obliged to do this honor to Abram in return for the good services he
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had done to him. Here is numeral one the King of Sodom's grateful offer
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to Abram verse twenty one. Give me the soul, and take thou the
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substance, so the Hebrew reads it. Here he fairly begs the persons,
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but as freely bestows the goods on Abram. Note number one. Where a
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right is dubious and divided, it is wisdom to compound the matter by mutual
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concessions, rather than to contend. The King of Sodom had an original right
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both to the persons and to the goods, and it would bear a debate
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whether Abram's acquired right by rescue would supersede his title and extinguish it. But
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to prevent all quarrels, the King of Sodom makes this fair proposal. Number
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two. Gratitude teaches us to recompense to the utmost of our power, those
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that have undergone fatigues, run hazards, and been at expense for our service
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and benefit. Who goes a warfare at his own charges? First Corinthians nine
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seven soldiers purchased their pay dearer than any laborers, and are well worthy of
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it because they expose their lives. Numeral two. Abram's generous refusal of this
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offer. He not only resigned the persons to him, who, being delivered
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out of the hand of their enemies, ought to have served Abram, but
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he restored all the goods too. He would not take from a thread to
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a shoelatchet, not the least thing that had ever belonged to the King of
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Sodom, or any of his note. A lively faith enables a man to
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look upon the wealth of this world with holy contempt First John five four.
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What are all the ornaments and delights of sense? To one that has God
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and Heaven? Ever in his eye he resolves even to a thread and a
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shoelatchet. For a tender conscience fears offending in a small manner. Now Number
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one Abram ratifies this resolution with a solemn oath, I have lifted up my
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hand to the Lord that I will not take anything Verse twenty two. Here
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observe subscript one the titles he gives to God, the most High God,
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the possessor of Heaven and Earth, the same that Melchizedek had just now used.
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Verse nineteen. Note it is good to learn of others how to order
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our speech concerning God, and to imitate those who speak well in divine things.
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This improvement we are to make of the conversation of devout good men.
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We must learn to speak after them. Subscript two. The ceremony used in
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this oath, I have lifted up my hand. In religious swearing, we
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appeal to God's knowledge of our truth and sincerity, and imprecate his wrath if
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we swear falsely, and the lifting up of the hand is very significant and
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expressive of both. Subscript three. The matter of the oath, namely that
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he would not take any reward from the King of Sodom, was lawful,
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but what he was not antecedently obliged to sub Point one. Probably Abram vowed
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before he went to the battle that if God would give him success, he
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would, for the glory of God and the credit of his profession, so
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far deny himself and his own right as to take nothing of the spoils to
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himself. Note the vows we have made when we are in pursuit of a
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mercy must be carefully and conscientiously kept when we have obtained the mercy, though
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they were made against our interest. A citizen of Zion, if he has
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sworn, whether it be to God or man, though it proved to his
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own hurt, yet he changeth not Psalm fifteen four or sub point two.
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Perhaps Abram now, when he saw cause to refuse the offer made him,
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at the same time confirmed his refusal with this oath to prevent further importunity.
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Note first, there may be good reason sometimes why we should debar ourselves of
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that which is our undoubted right, as Saint Paul first Corinthians eight thirteen,
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nine twelve. Secondly, that strong resolutions are of good use to put by
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the force of temptations. Number two, he backs his refusal with a good
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reason, lest thou shouldst say I have made Abram rich, which would reflect
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reproach Subscript one upon the promise and covenant of God as if they would not
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have enriched Abram without the spoils of Sodom. And subscript two upon the piety
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and charity of Abram, as if all he had in his eye when he
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undertook that hazardous expedition was to enrich himself. Note sub point one, we
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must be very careful that we give no occasion to others to say things which
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they ought not. Sub Point two. The people of God must, for
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their credit's sake, take heed of doing anything that looks mean or mercenary,
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or that savors of covetousness and self seeking. Probably Abram knew the king of
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Sodom to be a proud and scornful man, and one that would be apt
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to turn such a thing as this to his reproach Afterwards, though most unreasonably,
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when we have to do with such men, we have need to act
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with particular caution. Number three. He limits his refusal with a double proviso
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verse twenty four. In making vows, we ought carefully to insert the necessary
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exceptions that we may not afterwards say before the Angel it was an error Ecclesiastes
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five six. Abram here accepts subscript one the food of his soldiers they were
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worthy of their meat while they trod out the corn. This would give no
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color to the king of Sodom to say that he had enriched Abram Subscript two,
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the shares of his allies and confederates. Let them take their portion.
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Note those who are strict in restraining their own liberty, yet ought not to
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impose those restraints upon the liberties of others, nor to judge of them.
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Accordingly, we must not make ourselves the standard to measure others. By a
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good man will deny himself that liberty which he will not deny another, contrary
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to the practice of the Pharisees Matthew twenty three four. There was not the
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same reason why Ayner, Eshken and Memory should quit their right that there was
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why Abram should. They did not make the feshion that he made, nor
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were they, as he was, under the obligation of a vow. End
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of Chapter fourteen.