Genesis · Chapter 14

V. 1. We have here an account of the first war that ever we read of in scripture, in which we may observe. [1.] The parties engaged in it. The invaders were four kings; two of them no less than kings of Shinar and Elam-That is, Chaldea and Persia; yet probably not the sovereign princes of those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom and Gomorrah, Admah, Zeboiim, and Zoar. [2.] The occasion of this war was, the revolt of the five kings from under the government of Chedorlaomer.

Verse 1. In the days of Amraphel] Who this king was is not known; and yet, from the manner in which he is spoken of in the text, it would seem that he was a person well known, even when Moses wrote this account. But the Vulgate gives a different turn to the place, by rendering the passage thus: Factum est in illo tempore, ut Amraphel, &c. “It came to pass in that time that Amraphel, &c.” The Chaldee Targum of Onkelos makes Amraphel king of Babylon, others make him king of Assyria; some make him the same as Nimrod, and others, one of his descendants. Arioch king of Ellasar] Some think Syria is meant; but conjecture is endless where facts cannot be ascertained.

Chedorlaomer king of Elam] Dr. Shuckford thinks that this was the same as Ninyas, the son of Ninus and Semiramis; and some think him to be the same with Keeumras, son of Doolaved, son of Arphaxad, son of Shem, son of Noah; and that Elam means Persia; see Genesis 10:22. The Persian historians unanimously allow that Keeumras, whose name bears some affinity to Chedorlaomer, was the first king of the Peeshdadian dynasty. Tidal king of nations] גוים goyim, different peoples or clans. Probably some adventurous person, whose subjects were composed of refugees from different countries.

Verses 1, 2. We have here an account of the first war that we read of in Scripture, in which we may observe: 1st, The parties engaged in it. The invaders were four kings; two of them no less than kings of Shinar and Elam; that is, Chaldea and Persia; yet, probably, not the sovereign princes of those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom, and Gomorrah, Admah, Zeboiim, and Zoar. 2d, The occasion of this war was, the revolt of the five kings from under the government of Chedorlaomer.

Verse 1. Amraphel king of Shinar, the plain on which Babylon was built. The Hebrew melech, everywhere translated king, is equivalent, according to the Gothic etymon of the same word, to a fighting chief; hence, mell, maul, mallet, to meddle. Every city had its king, who walled his town for safety and defence. Our Saxon fathers formed bournes, and built towns when they became more settled; hence Cranbourne, Blackburn, &c. These kings were only viceroys, and probably acting under Semiramis, whose husband Ninus might have vanquished all the country fourteen years before.

INVASION OF THE EASTERN KINGS, 1-12.

Considered merely as an historical document, the following chapter is invaluable. Its antiquity is greater than that of any of the records of the past as yet deciphered, and the internal marks of its genuineness are beyond dispute. This is acknowledged by many of the ablest rationalistic critics, who regard this part of the narrative as a most ancient historic document, inserted here by the compiler of the Book of Genesis.

Here we find the earliest record of those hostile invasions from the East which in later times so repeatedly troubled the nations of western Asia, Egypt, and Greece. The narrative here serves a twofold purpose, namely, 1) to show the mistaken policy of Lot’s choice, in selecting for residence the cities of the plain, and 2) to exhibit Abram’s generous heart and military sagacity and prowess. In this first conflict between the world-powers and the chosen seed we also note the arbitrary and rapacious spirit of the former and the righteous principle and honour of the latter. The heir of the Land of Promise appears as the protector and defender of his own. God honours him, and he maintains righteousness and honours God.

1. Amraphel king of Shinar — Successor of Nimrod, and perhaps mentioned first because of his location in this most ancient seat of empire. Comp. Genesis 10:10. The derivation of the name is uncertain, though some have sought to trace it in the Sanscrit Amarapala, “guardian of the immortals.” No other record of this king is known besides what is contained in this chapter. The same is the case with Arioch king of Ellasar. The modern town Senkerah, between Ur and Ereck, is supposed by many to be the site of the ancient Ellasar here mentioned. It was known to the Greeks as Larissa, and appears from the inscriptions to have been one of the primitive capitals of this region. Chedorlaomer, though mentioned third in order here, appears from verses 4, 5, and 17 to have been the chief king, and the leader of the expedition. Elam, the province which he ruled, is doubtless the same as the vast district known as Elymais, east of the lower Tigris, and first settled by the children of Shem. Genesis 10:22. The name Kadur Mapula has been found on Chaldean bricks, and he is called “Ravager of the West.” Tidal — Sept., Thargal. This name, according to Rawlinson, is found in the early Hamitic dialect of the lower Tigris and Euphrates country, and means “the Great Chief.” The title king of nations may denote that Tidal was chief of a number of nomadic tribes, without settled dominion. Some render µywg, nations, as a proper name, Goyim. But we have no knowledge of any nation or district of that name.

Verse 2. These made war with Bera, &c.] It appears, from Genesis 14:4, that these five Canaanitish kings had been subdued by Chedorlaomer, and were obliged to pay him tribute; and that, having been enslaved by him twelve years, wishing to recover their liberty, they revolted in the thirteenth; in consequence of which Chedorlaomer, the following year, summoned to his assistance three of his vassals, invaded Canaan, fought with and discomfited the kings of the Pentapolis or five cities-Sodom, Gomorrah, Zeboiim, Zoar, and Admab, which were situated in the fruitful plain of Siddim, having previously overrun the whole land.

Verses 1, 2. We have here an account of the first war that we read of in Scripture, in which we may observe: 1st, The parties engaged in it. The invaders were four kings; two of them no less than kings of Shinar and Elam; that is, Chaldea and Persia; yet, probably, not the sovereign princes of those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom, and Gomorrah, Admah, Zeboiim, and Zoar. 2d, The occasion of this war was, the revolt of the five kings from under the government of Chedorlaomer.

2. Bera… Birsha — The names of the kings of the pentapolis of this Jordan plain live only in this record. Sodom, Gomorrah, Admah, and Zeboiim are said in Genesis 10:19, to have been settled by the sons of Ham. Bela, more commonly known as Zoar, is generally supposed to have been situated at the southern end of the Dead Sea. But Grove, in Smith’s Bib. Dict., places it at the northern, as also Sodom and Gomorrah. This new theory of Grove is controverted, and the older view ably defended by Wolcott in Bib. Sacra, for 1868, vol. xxv, p. 112, ff.

3. These were joined together — They were allies and confederates. The vale of Siddim is, according to the obvious import of the words here used, the name of the ancient plain or valley in which the five kings joined together, but which, at the time of our writer, was covered by the waters of the salt sea. But these waters may cover a larger extent of surface than was included in the vale of Siddim. The word Siddim (µydc) itself means fields or plains. The sea here called the salt sea is called in Deuteronomy 4:49, “the sea of the plain;” in 2 Esdras 5:7, “the Sodomitish sea;” in Josephus, “the Asphaltic lake;” by the Arabs, Bahr Lut, “Sea of Lot;” and by the Greek writers and most moderns, “the Dead Sea.”

V. 4. Twelve years they served him-The Sodomites were the posterity of Canaan, whom Noah had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy begin to be fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled-Denied their tribute, and attempted to shake off the yoke.

Verse 4. Twelve years they served him — The Sodomites were the posterity of Canaan, whom Noah had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy begin to be fulfilled. In the thirteenth year (beginning to be weary of their subjection) they rebelled — Denied their tribute, and attempted to shake off the yoke.

4. Twelve years they served — During these years they were probably required to pay annual tribute to the king of Elam, the leader and most powerful of the eastern kings. Rebelled — Threw off this yoke and refused to pay homage to eastern sovereignty.

V. 5. In the fourteenth year-After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters. The progress of the war. The four kings laid the neighbouring countries waste, and enriched themselves with the spoil of them, Genesis 14:5,6,7. Upon the alarm of which, the king of Sodom and his allies went out and were routed.

Verse 5. Rephaims] A people of Canaan: Genesis 15:20. Ashteroth] A city of Basan, where Og afterwards reigned; Joshua 13:31.

Zuzims] Nowhere else spoken of, unless they were the same with the Zamzummims, Deuteronomy 2:20, as some imagine. Emims] A people great and many in the days of Moses, and tall as the Anakim. They dwelt among the Moabites, by whom they were reputed giants; Deuteronomy 2:10, 11.

Shaveh Kiriathaim] Rather, as the margin, the plain of Kiriathaim, which was a city afterwards belonging to Sihon king of Heshbon; Joshua 13:19.

Verse 5. In the fourteenth year — After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters. The four kings laid the neighbouring countries waste, and enriched themselves with the spoil of them, verses 5-7. Upon the alarm of which, the king of Sodom and his allies went out and were routed.

Ver. 5. The Rephaims, and the Emims, Deuteronomy 2:10, are the giants or titanes, Genesis 6:4, Job 25:4; where the dead or rephaim are said to be under the water. This is the first war expressly mentioned in sacred history; but Sodom had previously been invaded by this prince, so that the horrors of war was no novel occurrence. God now gave those wicked cities a second stroke; but not repenting, they were by the third utterly consumed. The king of Elam would plead the equity of his cause, because the kings of the plain had violated faith; and Abraham could justly plead the duty of rescuing his nephew.

5. Smote the Rephaim in Ashteroth Karnaim — The word Rephaim is in the Hebrew plural, and designates an ancient people of gigantic stature, of whom Og, king of Bashan, is spoken of as the last remnant. Deuteronomy 3:11. Of their origin the Bible is silent. Their chief seat was at Ashteroth Karnaim, or Ashteroth of the two horns, so called, probably, from the worship of the two-horned Astarte, the Syrian Venus and moon-goddess. See note and cuts on Judges 2:13. Some identify this place with the Ashtaroth near Edrei, where Og dwelt, (Deuteronomy 1:4,) which is generally identified with the modern Tel-Ashtereh, some 25 miles east of the Sea of Galilee. Others locate it at the modern Es-Sanamein, about half way between Tell-Ashtereh and Damascus. After this defeat these Rephaim seem to have settled in other parts of Canaan, and the “valley of Rephaim” south-west of Jerusalem probably derived its name from them. We find traces of them in the time of David. 2 Samuel 21:18, 20, 22. The Zuzim were probably the same as the Zamzummim of Deuteronomy 2:20, a people akin to the Rephaim, and described as “great, and many, and tall.” Ham, where they dwelt, is probably represented in the modern Amman, east of the Jordan, better known as Rabbath-Ammon, the capital city of the Ammonites. The Emim are represented in Deuteronomy 2:10, 11, as the ancient occupants of the land of Moab, and also “a people great, and many, and tall, as the Anakim.” Shaveh Kiriathaim, or the “plain of the two cities,” is probably the same as Kirjathaim, allotted to the Reubenites. Numbers 32:37; Joshua 13:19. The name still lingers in the extensive ruins of Kureiyat, east of the Dead Sea, and about three miles southeast of Mt. Attarus.

Verse 6. The Horites] A people that dwelt in Mount Seir, till Esau and his sons drove them thence; Deuteronomy 2:22.

El-paran] The plain or oak of Paran, which was a city in the wilderness of Paran; Genesis 21:21.

6. The Horites in their mount Seir were the original settlers of the wild and mountainous country south of the Dead Sea, and were, as the name denotes, “cave dwellers.” Mt. Hor perhaps derived its name from these ancient people, whose excavated dwellings in the rocks abound in all that region, especially in Petra. They were succeeded in later times by the descendants of Esau. Deuteronomy 2:12. El-paran, or the oak of Paran, was probably some notable landmark (an ancient oak) on the border of the great wilderness of Paran, the modern desert et-Tih. This wilderness embraced the great central region of the Sinaitic peninsula north of the Sinai mountains.

It appears from this account, that the whole country east of the Jordan from Damascus on the north to the Paran wilderness on the south was, in Abram’s time, occupied by a gigantic race all belonging to the same stock, and distributed in the order here indicated: The Rephaim on the north in the region afterward known as Bashan; the Zuzim next, centring at or near the modern Amman; the Emim next, south of these and directly east of the Dead Sea; and the Horites in the mountains of Seir.

Verse 7. En-mishpat] The well of judgment; probably so called from the judgment pronounced by God on Moses and Aaron for their rebellion at that place; Numbers 20:1-10.

Amalekites] So called afterwards, from Amalek, son of Esau; Genesis 36:12.

Hazezon-tamar.] Called, in the Chaldee, Engaddi; a city in the land of Canaan, which fell to the lot of Judah; Joshua 15:62. See also 2 Chronicles 20:2. It appears, from Canticles Song of Solomon 1:14, to have been a very fruitful place.

Ver. 7. En-mishpat, the fountain of judgment in Kadesh, where the Israelites received their sentence to die in the wilderness; and where Moses and Aaron afterwards received their sentence. Numbers 14. 21.— Amalekites, the descendants of Amalek, grandson of Esau by a concubine; an ill-educated, wicked and bloody race. Genesis 36:12. Exodus 17:8. Numbers 24:20. Deuteronomy 25:17. 1 Samuel 15:2.

7. They returned, and came to En-mishpat — Having pursued their victorious march southward through all the regions named as far as the wilderness of Paran, they turned northward, fetching a compass to En-mishpat, which seems to have been the ancient name of Kadesh. The site of Kadesh was for a long time an unsettled question. Stanley identified it with Petra; Robinson with Ain-el-Weibeh, some twenty miles northwest of Mt. Hor; Rowlands with Ain Gades, forty miles west of Mr. Hor. But it was reserved for an American traveller, H.C. Trumbull, to confirm the opinion of Rowlands, and put beyond reasonable doubt the locality of this ancient and long lost fountain. Some eighty miles southwest of Hebron he discovered several large springs issuing from underneath a ragged spur of a range of limestone hills, and still bearing the name Qadees. The abundant waters fill several wells or pools, are remarkably pure and sweet, and flow off under the waving grass. The fountain creates an oasis of verdure and beauty in the midst of the great desert et-Tih. “A carpet of grass covered the ground. Fig trees laden with fruit nearly ripe enough for eating, were along the shelter of the southern hillside. Shrubs and flowers showed themselves in variety and profusion.” — TRUMBULL’S Kadesh-Barnea, pp. 272, 273. New York, 1883. Returning from the great wilderness of Paran, the victorious kings would have passed through the region afterward known as the country of the Amalekites, which bordered on the south of Palestine. The Amalekites were a branch of the Edomites, (Genesis 36:12,) and are mentioned here proleptically. It is not said they smote the Amalekites, but the country (Hebrews the whole field) of the Amalekites. Also the Amorites… in Hazezon-tamar — Hazezon-tamar is said to be the same as En-gedi, (2 Chronicles 20:11,) and the latter name lingers in the modern Ain-Jidy, on the western shore of the Dead Sea. The Amorites, descendants of Canaan, (Genesis 10:16,) early settled in the palm groves of this region. The conquerors, returning from the south by way of Kadesh, would naturally enter the vale of Siddim from the west, and smite these Amorites on their way.

Verse 8. Bela, the same is Zoar] That is, it was called Zoar after the destruction of Sodom, &c., mentioned in Genesis 19:24, 25.

INVASION OF THE EASTERN KINGS, 1-12.

Considered merely as an historical document, the following chapter is invaluable. Its antiquity is greater than that of any of the records of the past as yet deciphered, and the internal marks of its genuineness are beyond dispute. This is acknowledged by many of the ablest rationalistic critics, who regard this part of the narrative as a most ancient historic document, inserted here by the compiler of the Book of Genesis.

Here we find the earliest record of those hostile invasions from the East which in later times so repeatedly troubled the nations of western Asia, Egypt, and Greece. The narrative here serves a twofold purpose, namely, 1) to show the mistaken policy of Lot’s choice, in selecting for residence the cities of the plain, and 2) to exhibit Abram’s generous heart and military sagacity and prowess. In this first conflict between the world-powers and the chosen seed we also note the arbitrary and rapacious spirit of the former and the righteous principle and honour of the latter. The heir of the Land of Promise appears as the protector and defender of his own. God honours him, and he maintains righteousness and honours God.

1. Amraphel king of Shinar — Successor of Nimrod, and perhaps mentioned first because of his location in this most ancient seat of empire. Comp. Genesis 10:10. The derivation of the name is uncertain, though some have sought to trace it in the Sanscrit Amarapala, “guardian of the immortals.” No other record of this king is known besides what is contained in this chapter. The same is the case with Arioch king of Ellasar. The modern town Senkerah, between Ur and Ereck, is supposed by many to be the site of the ancient Ellasar here mentioned. It was known to the Greeks as Larissa, and appears from the inscriptions to have been one of the primitive capitals of this region. Chedorlaomer, though mentioned third in order here, appears from verses 4, 5, and 17 to have been the chief king, and the leader of the expedition. Elam, the province which he ruled, is doubtless the same as the vast district known as Elymais, east of the lower Tigris, and first settled by the children of Shem. Genesis 10:22. The name Kadur Mapula has been found on Chaldean bricks, and he is called “Ravager of the West.” Tidal — Sept., Thargal. This name, according to Rawlinson, is found in the early Hamitic dialect of the lower Tigris and Euphrates country, and means “the Great Chief.” The title king of nations may denote that Tidal was chief of a number of nomadic tribes, without settled dominion. Some render µywg, nations, as a proper name, Goyim. But we have no knowledge of any nation or district of that name.

9. Four kings with five — And the four, flushed with many victories and grown fierce by war, conquered the five. What were the weapons and what the modes of warfare used by these ancient kings we have no means of knowing. Their principal arms were probably the sword, the bow, and the spear.

Verse 10. Slime-pits] Places where asphaltus or bitumen sprang out of the ground; this substance abounded in that country.

Fell there] It either signifies they were defeated on this spot, and many of them slain, or that multitudes of them had perished in the bitumen-pits which abounded there; that the place was full of pits we learn from the Hebrew, which reads here trab trab beeroth beeroth, pits, pits, i.e., multitudes of pits. A bad place to maintain a fight on, or to be obliged to run through in order to escape.

10. Full of slimepits — Sept., freata asfaltou, pits of asphaltum; Vulg., puteos multos bituminis, many pits of bitumen. The Hebrew may be rendered: The vale of Siddim was pits, pits of mineral pitch; that is, such bituminous pits abounded there; and this abundance of asphalt has given the Dead Sea the name Asphaltic Lake. These pits served as so many snares to the kings of Sodom and Gomorrah, who, with their forces, were defeated, and fled, and fell there. These two kings seem to have taken the lead in the battle, and so are mentioned as representing all the rest. From verses 17 and 21 we infer that the king of Sodom himself escaped capture, probably by fleeing to the mountains. They that remained — That is, those who were neither killed in battle nor taken prisoners.

Verse 11. They took all the goods, &c.] This was a predatory war, such as the Arabs carry on to the present day; they pillage a city, town, or caravan; and then escape with the booty to the wilderness, where it would ever be unsafe, and often impossible, to pursue them.

11. All the goods — All property of the Sodomites that they could lay hands on and remove.

Verse 12. They took Lot, &c.] The people, being exceedingly wicked, had provoked God to afflict them by means of those marauding kings; and Lot also suffered, being found in company with the workers of iniquity. Every child remembers the fable of the Geese and Cranes; the former, being found feeding where the latter were destroying the grain, were all taken in the same net. Let him that readeth understand.

12. Took Lot — This fact our writer is careful to note. Lot and all his family and possessions (comp. verse 16) were taken, and it is also stated that Lot now dwelt in Sodom. He had first “pitched his tent toward Sodom,” (Genesis 13:12,) but now has come to dwell in the city. “It does not seem that Lot had taken part in the revolt, or in the war; but as a prominent man his capture may have been deemed the more important.” — Jacobus.

V. 13. We have here an account of the only military action we ever find Abram engaged in; and this he was not prompted to by avarice or ambition, but purely by a principle of charity.

Verse 13. Abram the Hebrew] See Clarke’s note on “Genesis 10:21”. It is very likely that Abram had this appellation from his coming from beyond the river Euphrates to enter Canaan; for העברי haibri, which we render the Hebrew, comes from rb[ abar, to pass over, or come from beyond. It is supposed by many that he got this name from Eber or Heber, son of Salah; see Genesis 11:15. But why he should get a name from Heber, rather than from his own father, or some other of his progenitors, no person has yet been able to discover. We may, therefore, safely conclude that he bears the appellation of Hebrew or Ibrite from the above circumstance, and not from one of his progenitors, of whom we know nothing but the name, and who preceded Abram not less than six generations; and during the whole of that time till the time marked here, none of his descendants were ever called Hebrews; this is a demonstration that Abram was not called the Hebrew from Heber; see Genesis 11:15-27.

These were confederate with Abram.] It seems that a kind of convention was made between Abram and the three brothers, Mamre, Eshcol, and Aner, who were probably all chieftains in the vicinity of Abram’s dwelling: all petty princes, similar to the nine kings before mentioned.

Verse 13. We have here an account of the only military action we ever find Abram engaged in, and to this he was not prompted by avarice or ambition, but purely by a principle of charity. Considering the impropriety of Lot’s conduct, he might have found a very plausible pretence for declining to expose himself and his servants to the danger which it was reasonable to suppose would attend the enterprise; but his love to his relation, who, notwithstanding his late error, was, upon the whole, a righteous man, and his compassion for him and his family in their distress, induced him to undertake this difficult and hazardous service, and his faith in the providence and promises of God supported him in it, and brought him through it much to his honour, and for the comfort of his nephew and many others.

Abram is here called the Hebrew, and because the word signifies passage, some have thought that he is so called from his passing the Euphrates; but it is much more probable that he is called so from his great and good ancestor Eber, mentioned Genesis 10:24, and 11:14, in and by whom the primitive language and true religion were preserved; and, therefore, though Abram had five other progenitors between Eber and him, who were persons of less note, he is rightly denominated from Eber, because he revived the memory and work of Eber, kept up the same language, and eminently propagated the same true religion.

ABRAM’S MILITARY VICTORY, 13-16.

13. One that had escaped — Hebrews the fugitive, emphatic as representing a class, or company. The Hebrew — Or the Eberite, a patronymic of Eber, (Genesis 10:21,) the ancestor of Abram. Abram is called the Eberite in distinction from Mamre the Amorite with whom he held friendly alliance. What gave Eber such prominence in connexion with Abram’s descendants we do not know, but the language of Genesis 10:21, assigns him a notable prominence among the sons of Shem. Others derive the name Hebrew from rb[, the region beyond, and understand it of Abram because he was an immigrant from beyond the great river Euphrates. This latter view appears in the Septuagint and Vulgate, and is held by most ancient interpreters. Confederate with Abram — Hebrews lords of a covenant with Abram. They had joined an alliance, and, as appears from verse 24, they went with Abram to the war.

V. 14. He armed his trained servants, born in his house-To the number of three hundred and eighteen: a great family, but a small army; about as many as Gideon’s that routed the Midianites, Judges 7:7. He drew out his trained servants, or his catechized servants; not only instructed in the art of war, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord.

Verse 14. He armed his trained servants] These amounted to three hundred and eighteen in number: and how many were in the divisions of Mamre, Eshcol, and Aner, we know not; but they and their men certainly accompanied him in this expedition. See Genesis 14:24.

Verse 14. He armed his trained servants — To the number of three hundred and eighteen: a great family, but a small army; about as many as Gideon’s that routed the Midianites, Judges 7:7. He drew-out his trained servants, or his catechised servants; not only instructed in “the art of war,” but instructed in the principles of religion; for Abram commanded his household to “keep the way of the Lord.”

Ver. 14. He armed. If in Abraham’s camp three hundred and eighteen of the younger men could bear arms, there could not be less than two thousand souls; so greatly had the Lord prospered him in his pilgrimage.

14. When Abram heard — He had no pleasure in the misfortune of his more worldly kinsman, who had taken advantage of his offer (Genesis 13:9) and chosen the fertile plain, but moved immediately for his rescue. The word brother is here used in the wider sense of kinsman, a usage not unfrequent. Exodus 2:11; Numbers 8:26. Armed his trained servants — Rather, led forth his trained ones. The word rendered trained is of the same root as that rendered train in Proverbs 22:6: “Train up a child in the way he should go.” These were drilled and practiced in the use of weapons, as well as to (Genesis 18:19) “keep the way of the Lord.” Genesis 34:25; 49:5, further show that the pastoral patriarchs were skilful in the use of arms. This was probably often necessary for purposes of self-defence. These trained and skilful adherents of Abram are further described as born in his own house, a regular part of the patriarchal family; not bought, nor taken in war. Comp. Genesis 17:12. And the number, three hundred and eighteen, shows what a powerful community one patriarchal family might be. To these were added the forces of Mamre, Eshcol, and Aner. Verse 24. Pursued them unto Dan — From which it appears that the victorious kings made no hurried march homeward, but took a northerly route. There is no reason to suppose the Dan here mentioned as any other than the well known city of this name near the source of the Jordan. It is doubtless the same as the Dan-jaan of 2 Samuel 24:6, and the Dan mentioned in Deuteronomy 34:1; for the language of the latter passage does not necessarily imply that the Dan there mentioned was in the land of Gilead. The ancient name of the place was Laish or Leshem, (Joshua 19:47; Judges 18:29,) but Dan is here used either proleptically, or else was substituted by a later editor as being the more common name of the place.

Verse 15. And he divided himself against them] It required both considerable courage and address in Abram to lead him to attack the victorious armies of these four kings with so small a number of troops, and on this occasion both his skill and his courage are exercised. His affection for Lot appears to have been his chief motive; he cheerfully risks his life for that nephew who had lately chosen the best part of the land, and left his uncle to live as he might, on what he did not think worthy his own acceptance. But it is the property of a great and generous mind, not only to forgive, but to forget offences; and at all times to repay evil with good.

Ver. 15. Smote them. These wicked kings had just reached home, covered with guilt and loaded with spoil. About to thank their gods for aiding their cause, vengeance came upon them in the dead of night. The victorious plead the aids of heaven; and when the vanquished become victorious, they also make the same plea. The fact is, God was against both the Assyrians and the Sodomites, and made the one a dreadful scourge to the other.

15. Divided himself against them — Abram was the leader and commander in the war, and the forces of his confederates, as well as his own servants, were at his disposal. This dividing up into several squads and attacking the enemy from different quarters, and by night, explains how Abram’s company might, without any miraculous help from God, put to flight the combined armies of four Asiatic kings. Compare the similar strategy of Gideon. Judges 7:15-23. Hobah — Perhaps at the modern Burzeh, three miles north of Damascus, where there is a tomb called the “praying place of Abraham,” and marking, according to local tradition, the place where Abram gave thanks to God after this victory over the kings. It was on the left hand of Damascus, that is, to one facing the east.

V. 16. His brother Lot-That is, his kinsman.

Verse 16. And he brought back-the women also] This is brought in by the sacred historian with peculiar interest and tenderness. All who read the account must be in pain for the fate of wives and daughters fallen into the hands of a ferocious, licentious, and victorious soldiery. Other spoils the routed confederates might have left behind; and yet on their swift asses, camels, and dromedaries, have carried off the female captives. However, Abram had disposed his attack so judiciously, and so promptly executed his measures, that not only all the baggage, but all the females also, were recovered.

16. Brought back… Lot,… goods… women… people — The victory of Abram was complete, and resulted in recovering all that had been taken, both persons and property. So that while the broken remnant of the eastern armies fled homeward, panic stricken and without any spoil, of all their conquests, Abram led back in triumph all that had been taken away.

Verse 17. The king of Sodom went out to meet him] This could not have been Bera, mentioned Genesis 14:2, for it seems pretty evident, from Genesis 14:10, that both he and Birsha, king of Gomorrah, were slain at the bitumen-pits in the vale of Siddim; but another person in the meantime might have succeeded to the government.

ABRAM AND MELCHIZEDEK, 17-20.

17. The king of Sodom — Hence it appears that this king survived the defeat, probably by flight to the hills. Verse 10 does not necessarily mean that the kings there named were killed. Some expositors, however, so understand it, and suppose that the king here mentioned was successor to the one who fell in battle. Valley of Shaveh — According to Gesenius and Furst, Shaveh means plain or valley. This valley was afterwards known as the king’s dale, probably from the occurrences here recorded. We find the name again in 2 Samuel 18:18, and old tradition identifies it with the valley of the Kedron. In the absence of any thing more definitely known, and in view of the probability that Salem was the ancient name of Jerusalem, we do well to adhere to the traditional location of Shaveh. Abram returning southward from the source of the Jordan may well have passed through the Kedron valley; and there would have been a suitable place both for the king of Sodom to meet him, and for the king of Salem to bring forth refreshments.

V. 18. The Rabbins say, that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by this name. But as nothing is expressly revealed concerning it, we can determine nothing.

He brought forth bread and wine-For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king. As priest of the most high God he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were.

Verse 18. And Melchizedek, king of Salem] A thousand idle stories have been told about this man, and a thousand idle conjectures spent on the subject of his short history given here and in Heb. vii. At present it is only necessary to state that he appears to have been as real a personage as Bera, Birsha, or Shinab, though we have no more of his genealogy than we have of theirs.

Brought forth bread and wine] Certainly to refresh Abram and his men, exhausted with the late battle and fatigues of the journey; not in the way of sacrifice, &c.; this is an idle conjecture.

He was the priest of the most high God.] He had preserved in his family and among his subjects the worship of the true God, and the primitive patriarchal institutions; by these the father of every family was both king and priest, so Melchizedek, being a worshipper of the true God, was priest among the people, as well as king over them.

Melchizedek is called here king of Salem, and the most judicious interpreters allow that by Salem, Jerusalem is meant. That it bore this name anciently is evident from Psalm 76:1, 2: “In Judah is God known; his name is great in Israel. In SALEM also is his tabernacle, and his dwelling place in Zion.” From the use made of this part of the sacred history by David, Psalm 110:4, and by St. Paul, Hebrews 7:1-10, we learn that there was something very mysterious, and at the same time typical, in the person, name, office, residence, and government of this Cannanitish prince. 1. In his person he was a representative and type of Christ; see the scriptures above referred to. 2. His name, qdx yklm malki tsedek, signifies my righteous king, or king of righteousness. This name he probably had from the pure and righteous administration of his government; and this is one of the characters of our blessed Lord, a character which can be applied to him only, as he alone is essentially righteous, and the only Potentate; but a holy man, such as Melchizedek, might bear this name as his type or representative. 3. Office; he was a priest of the most high God. The word כהנ cohen, which signifies both prince and priest, because the patriarchs sustained this double office, has both its root and proper signification in the Arabic; [Arabic] kahana signifies to approach, draw near, have intimate access to; and from hence to officiate as priest before God, and thus have intimate access to the Divine presence: and by means of the sacrifices which he offered he received counsel and information relative to what was yet to take place, and hence another acceptation of the word, to foretell, predict future events, unfold hidden things or mysteries; so the lips of the priests preserved knowledge, and they were often the interpreters of the will of God to the people. Thus we find that Melchizedek, being a priest of the most high God, represented Christ in his sacerdotal character, the word priest being understood as before explained. 4. His residence; he was king of Salem. שלם shalam signifies to make whole, complete, or perfect; and hence it means peace, which implies the making whole the breaches made in the political and domestic union of kingdoms, states, families, &c., making an end of discord, and establishing friendship. Christ is called the Prince of peace, because, by his incarnation, sacrifice, and mediation, he procures and establishes peace between God and man; heals the breaches and dissensions between heaven and earth, reconciling both; and produces glory to God in the highest, and on earth peace and good will among men. His residence is peace and quietness and assurance for ever, in every believing upright heart. He governs as the Prince and Priest of the most high God, ruling in righteousness, mighty to save; and he ever lives to make intercession for, and save to the uttermost all who come unto the Father by him. See Clarke’s notes on “Hebrews 7:25”.

Verse 18. It has been a great question among expositors, who Melchizedek was. The Jewish rabbins say that he was Shem, the son of Noah, who was king and priest to those that were descended from him, according to the patriarchal model. And it must be allowed to be probable that Shem was alive at this time, and that he was a great prince. But as Shem’s genealogy and birth are recorded in Scripture, and were well known, it could, with no propriety, be said of him, as the apostle says of Melchizedek, that he was “without father (namely, mentioned in the sacred history) and without mother, without beginning of days or end of life:” nor is it at all probable that Moses should introduce Shem under the name of Melchizedek, without any apparent reason, or any the least intimation of his meaning. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by the name of Melchizedek. But this is not consistent with what the same apostle affirms in the same place, Hebrews 7:3, who says, not that he was the Son of God, but that he was “made like him,” afwmoiwmenov, that is, was made a type of him; nor is it consistent with his affirming that Christ was constituted “a priest after the order of Melchizedek.” Besides, it is said that Melchizedek was “king of Salem:” but we are sure Christ never reigned over any particular city as a temporal prince. It seems sufficiently evident that he was a mere man; but from whom he was descended, or who were his immediate parents or successors, God has not seen fit to inform us: nay, it is probable that God designedly concealed these things from us, that he might be the more perfect type of his eternal Son. He brought forth bread and wine — For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as king. “As priest of the most high God he blessed Abram,” which, no doubt, was a greater refreshment to Abram’s soul than the bread and wine were to his body.

Ver. 18. Melchizedek. The Jews seem uniform in their assertions, that this princely patriarch is Shem, and that Salem is Jerusalem. He was surnamed Sydic by the Greeks, because of his piety.—Bread and wine. A rich repast, commemorative of a victory which faintly shadowed forth the future conquests of Abraham’s spiritual seed.

18. Melchizedek king of Salem — This mysterious stranger here suddenly emerges from the dim background of the old Canaanitish heathenism, “without father, without mother, without descent, having neither beginning of days nor end of life,” (Hebrews 7:3,) that is, without any recorded genealogy, (a matter of prime importance with a Hebrew,) or mention of birth, age, or death. His name and title are significant, “first being, by interpretation, king of righteousness, and after that also king of Salem, which is, king of peace.” Hebrews 7:2. His bringing forth bread and wine suggests to the Christian the symbols of the holy Eucharist, and his benediction on Abram, his receiving tithes of him, and his position and title as priest of the most high God, (a title never used of Abraham,) place him above the father of the faithful. No wonder the psalmist, a thousand years later, caught inspiration from the name, and, in prophetic vision, used this sacred character as a type of the Messiah. Psalm 110:4.

From the earliest times there have been strange speculations and various conjectures as to this mysterious person. Some have identified him with the patriarch Shem, supposing that survivor of the flood to have lingered until Abram’s time. But if so, why should his name have been changed to Melchizedek, and how could it be said of Shem, with Genesis 11:10-27, before us, that he was without pedigree? Hebrews 7:3. Others have maintained that Melchizedek was the Son of God himself, appearing in human form. But such a Christophany, without a word of explanation, is scarcely supposable, and the sublime comparisons drawn in Psalm 110:4, and Hebrews 6:20; 7:3, are reduced to the empty platitude of making Christ like himself. A sect called Melchizedekians arose in the third century, and were so named because of their strange doctrine that Melchizedek was not a man, but some heavenly power, an intercessor for the angels, and so superior even to Jesus Christ. For other notions, unnecessary to record here, see the Bible Dictionaries. Doubtless the proper view to take of this mysterious character is to regard him as an exceptional instance in that early time of a venerable Hamite, or perhaps, like Abram, a Shemite, who had been kept pure from the prevailing idolatry of the world, and like Job and Jethro was a worshipper of the one true God. Nor need we deem it strange that such an example of righteousness should have been living in that place and time. God has had, in all ages and nations, men eminent for uprightness and even sanctity of life. The Noachic covenant, of which the rainbow is the gracious sign, embraces “in every nation him that feareth God and worketh righteousness.” Acts 10:35. The mystery which invests Melchizedek is chiefly owing to our utter lack of knowledge of his pedigree, his subsequent life, and his death. His name breathes a strange charm, and may have indicated his far-famed eminence for righteousness. Some take the words king of Salem as a title, melek-shalem, (king of peace,) and urge that Hebrews 7:2, favours this view. But such suppositions are not to be pressed, for the writer to the Hebrews evidently uses the meaning, both of his name and residence, homiletically. Salem is undoubtedly the name of a place, the residence of this saintly king, and is probably the archaic name of Jerusalem, as used also in Psalm 76:2. Identification with Shalem, of Genesis 33:18, or Salim, of John 3:23, is far less satisfactory. See notes on Hebrews 7.

Melchizedek came forth from his royal city, and was, like the king of Sodom, grateful to Abram for ridding the land of its invaders and oppressors. He also brought forth bread and wine, general terms for food and refreshments, in token of his gratitude, and of his appreciation of the services of the noble Hebrew. On the use of divine names in this passage, see on verses 19, 22.

V. 19. Blessed be Abram, of the most high God-Observe the titles he here gives to God, which are very glorious.

1. The most high God, which speaks his absolute perfections in himself, and his sovereign dominion over all the creatures.

2. Possessor of heaven and earth-That is, rightful owner and sovereign Lord of all the creatures; because he made them.

Verse 19. And he blessed him] This was a part of the priest’s office, to bless in the name of the Lord, for ever. See the form of this blessing, Numbers 6:23-26; and for the meaning of the word to bless, see Genesis 2:3.

Verse 19. Blessed be Abram of the most high God — Observe the titles he here gives to God, which are very glorious. 1st, The most high God, which speaks his absolute perfection in himself, and his sovereign dominion over all the creatures. 2d, Possessor of heaven and earth — That is, rightful owner and sovereign Lord of all the creatures; because he made them.

Ver. 19. Blessed him. It was usual to confer new benedictions after illustrious deeds. Noah blessed Shem and Japhet for their filial reverence. Phinehas obtained the conditional promise of a perpetual priesthood, for slaying the impudent prince who had brought a Midian woman to his tent. This action of Abraham was among the most illustrious deeds of the ancients. Having only a handful of men he fell upon the allied kings by night; and the terrors of God falling on the guilty conscience of the invading bands, completed the panic. Thus Abraham, covered with the divine shield, not only recovered what was lost, but liberated all the country. Blessings conferred in this patriarchal manner were always regarded as seals of the covenant; while curses, on the contrary, were inflicted to cut off, for a time at least, egregious offenders, from those hallowed claims.

19. He blessed him — And to enhance the greatness and grandeur of Melchizedek, the writer of Hebrews (Hebrews 7:7) argues: “Without contradiction the less is blessed of the better.” This blessing pronounced on Abram rises to a poetic strain:

Blessed be Abram of God most high,

Possessor of heaven and earth.

And blessed be God most high,

Who has delivered thine enemies into thy hand.

The divine names here used are ˆwyl[ la, El Elion, God, the Highest; the Supreme God; that is, the one God over all. Note how Abram, in verse 22, uses the same words but prefixes the name Jehovah. Possessor — The Hebrew word hnq may be rendered maker or founder, (Sept. and Vulg. creator,) as well as possessor. The word ready involves both these meanings. Hath delivered — Here the providential interposition of God in the affairs of man is recognised. Accordingly, in the words of Melchizedek, we find the doctrines, 1) of God’s unity and supremacy; 2) of his dominion of heaven and earth; 3) of the duty of praise and thanksgiving to him; 4) of divine Providence. He gave him tithes of all — That is, Abram gave Melchizedek tithes of all the booty he had taken. Thus early do we find the mention of the tenth, as a suitable portion of things acquired to be devoted to religious purposes.

V. 20. And blessed be the most high God-Note, 1. In all our prayers we must praise God, and join hallelujahs with all our hosannas. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. 2. God as the most high God must have the glory of all our victories. In them he shews himself higher than our enemies, and higher than we, for without him we could do nothing.

And he gave him tithes of all-That is, of the spoils, Hebrews 7:4. This may be looked upon, (1.) As a gratuity presented to Melchizedek, by way of return for his respects. (2.) As an offering dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Jesus Christ, our great Melchizedek, is to be humbly acknowledged by every one of us as our king and priest, and not only the tithe of all, but all we have, must be given up to him.

Verse 20. And he gave him tithes] A tenth part of all the spoils he had taken from the confederate kings. These Abram gave as a tribute to the most high God, who, being the possessor of heaven and earth, dispenses all spiritual and temporal favours, and demands the gratitude, and submissive, loving obedience, of all his subjects. Almost all nations of the earth have agreed in giving a tenth part of their property to be employed in religious uses. The tithes were afterwards granted to the Levites for the use of the sanctuary, and the maintenance of themselves and their families, as they had no other inheritance in Israel.

Verse 20. And blessed be the most high God — Observe, 1st, In all our prayers we must praise God, and join hallelujahs with all our hosannas. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. 2d, God, as the most high God, must have the glory of all our victories. In them he shows himself higher than our enemies, and higher than we, for without him we could do nothing. And he gave him tithes of all — That is, of the spoils, Hebrews 7:4. This may be looked upon, 1st, As a gratuity presented to Melchizedek, by way of return for his respects. 2d, As an offering dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Jesus Christ, our great Melchizedek, is to be humbly acknowledged by every one of us as our King and Priest, and not only the tithe of all, but all we have, must be given up to him.

Ver. 20. Tithes of all. Not of Abraham’s cattle and riches, but of the spoil taken in war. Cyrus was a prince remarkable for devoting the tenth of his spoils to the service of religion.

ABRAM AND MELCHIZEDEK, 17-20.

17. The king of Sodom — Hence it appears that this king survived the defeat, probably by flight to the hills. Verse 10 does not necessarily mean that the kings there named were killed. Some expositors, however, so understand it, and suppose that the king here mentioned was successor to the one who fell in battle. Valley of Shaveh — According to Gesenius and Furst, Shaveh means plain or valley. This valley was afterwards known as the king’s dale, probably from the occurrences here recorded. We find the name again in 2 Samuel 18:18, and old tradition identifies it with the valley of the Kedron. In the absence of any thing more definitely known, and in view of the probability that Salem was the ancient name of Jerusalem, we do well to adhere to the traditional location of Shaveh. Abram returning southward from the source of the Jordan may well have passed through the Kedron valley; and there would have been a suitable place both for the king of Sodom to meet him, and for the king of Salem to bring forth refreshments.

V. 21. Give me the souls, and take thou the substance-So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expence for our service.

Verse 21. Give me the souls, and take thou the substance — So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expense for our service.

ABRAM AND THE KING OF SODOM, 21-24.

21. King of Sodom said — His northward journey to meet Abram is mentioned in verse 17, but his action was anticipated by that of Melchizedek. Give me the persons — Hebrews, the soul, the singular used collectively for all the rescued life of those taken captive.

V. 22. I have lift up mine hand to the Lord that I will not take anything-Here Observe, (1.) The titles he gives to God, the most high God, the possessor of heaven and earth-The same that Melchizedek had just now used. It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. (2.) The ceremony used in this oath;

I have lift up my hand-In religious swearing we appeal to God’s knowledge of our truth and sincerity, and imprecate his wrath if we swear falsely; and the lifting up of the hands is expressive of both. Lest thou shouldst say, I have made Abram rich-Probably, Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterwards, and when we have to do with such men, we have need to act with particular caution.

Verse 22. I have lift up mine hand] The primitive mode of appealing to God, and calling him to witness a particular transaction; this no doubt generally obtained among the faithful till circumcision, the sign of the covenant, was established. After this, in swearing, the hand was often placed on the circumcised part; see Genesis 24:2, 9.

Verses 22, 23. Here observe, 1st, Abram gives to God the same titles that Melchizedek had just now used. It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. 2d, The ceremony used in this oath; I have lift up my hand — In religious swearing, we appeal to God’s knowledge of our truth and sincerity, and imprecate his wrath if we swear falsely; and the “lifting up of the hands” is expressive of both. Lest thou shouldest say, I have made Abram rich — Probably, Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterward; and when we have to do with such men, we have need to act with particular caution. From a thread to a shoe-latchet — Not the least thing that had ever belonged to the king of Sodom.

22. I have lifted up mine hand — A solemn form of making oath before God. Unto the Lord, the most high God — Unto Jehovah El Elion. The God of Melchizedek was El Elion, (verse 19,) a name that first appears in this connexion; not Elohim, nor yet Eloah. Elion is mentioned by Sanchoniathon as the name of the Phenician deity, and was probably common among the early Semitic nations as the name of the Supreme God. But Abram knows God under another name, Jehovah, the God of gracious revelation and promise. Although as king and priest of the most high God, blessing Abram and receiving tithes from him, Melchizedek appears as one superior to “the friend of God,” yet, as Kalisch well observes, “the religious enlightenment of the king of Salem was but a ray of the sun of Abram’s faith, and scarcely sufficient as it was, in itself, entirely to dispel the darkness, it could not be intended to spread a light to distant regions.” Abram can appropriately use the name El Elion, possessor of heaven and earth, thus repeating, with thankful recognition, the name of the God of Melchizedek, but he puts before it the NAME to him more sacred, the name of the God who had appeared to him in this land of promise, and to whom he had erected altars. Genesis 12:7, 8; 13:18.

V. 23. From a thread to a shoe-latchet-Not the least thing that had ever belonged to the king of Sodom.

Verse 23. From a thread even to a shoelatchet] This was certainly a proverbial mode of expression, the full meaning of which is perhaps not known. Among the rabbinical writers cwj chut, or ycwj chuti, signifies a fillet worn by young women to tie up their hair; taken in this sense it will give a good meaning here. As Abram had rescued both the men and women carried off by the confederate kings, and the king of Sodom had offered him all the goods, claiming only the persons, he answers by protesting against the accepting any of their property: “I have vowed unto the Lord, the proprietor of heaven and earth, that I will not receive the smallest portion of the property either of the women or men, from a girl’s fillet to a man’s shoe-tie.”

Verses 22, 23. Here observe, 1st, Abram gives to God the same titles that Melchizedek had just now used. It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. 2d, The ceremony used in this oath; I have lift up my hand — In religious swearing, we appeal to God’s knowledge of our truth and sincerity, and imprecate his wrath if we swear falsely; and the “lifting up of the hands” is expressive of both. Lest thou shouldest say, I have made Abram rich — Probably, Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterward; and when we have to do with such men, we have need to act with particular caution. From a thread to a shoe-latchet — Not the least thing that had ever belonged to the king of Sodom.

23. That I will not take — Literally, If from a thread even to a shoe-latchet, and if I take from all that is thine; and thou shalt not say — I have enriched Abram. Observe the emotionality of Abram’s language. In the face of temptation, and in possible danger of being misunderstood by those who could scarcely appreciate his lofty standpoint, he declares his holy vow not to take to himself any of the spoils. The particle if appears prominently in the ancient formulas of swearing. The full form appears in 1 Samuel 3:17: “God do so to thee, and more also, if, etc.” “There is a marked difference between Abram’s conduct to Melchizedek and his conduct to the king of Sodom. From Melchizedek he receives refreshment and treats him with honour and respect. Toward the king of Sodom he is distant and reserved. Probably the vicious lives of the inhabitants of Sodom made him careful not to lay himself under any obligation to the king, lest he should become too much associated with him and them.” — Speaker’s Commentary.

Verse 24. Save only that which the young men have eaten] His own servants had partaken of the victuals which the confederate kings had carried away; see Genesis 14:11. This was unavoidable, and this is all he claims; but as he had no right to prescribe the same liberal conduct to his assistants, Aner, Eshcol, and Mamre, he left them to claim the share that by right of conquest belonged to them of the recaptured booty. Whether they were as generous as Abram we are not told.

THE great variety of striking incidents in this chapter the attentive reader has already carefully noted. To read and not understand is the property of the foolish and the inconsiderate. 1. We have already seen the danger to which Lot exposed himself in preferring a fertile region, though peopled with the workers of iniquity. His sorrows commence in the captivity of himself and family, and the loss of all his property, though by the good providence of God he and they were rescued. 2. Long observation has proved that the company a man keeps is not an indifferent thing; it will either be the means of his salvation or destruction. 3. A generous man cannot be contented with mere personal safety while others are in danger, nor with his own prosperity while others are in distress. Abram, hearing of the captivity of his nephew, determines to attempt his rescue; he puts himself at the head of his own servants, three hundred and eighteen in number, and the few assistants with which his neighbours, Mamre, Aner, and Eshcol, could furnish him; and, trusting in God and the goodness of his cause, marches off to attack four confederate kings! 4. Though it is not very likely that the armies of those petty kings could have amounted to many thousands, yet they were numerous enough to subdue almost the whole land of Canaan; and consequently, humanly speaking, Abram must know that by numbers he could not prevail, and that in this case particularly the battle was the Lord’s. 5. While depending on the Divine blessing and succour he knew he must use the means he had in his power; he therefore divided his troops skilfully that he might attack the enemy at different points at the same time, and he chooses the night season to commence his attack, that the smallness of his force might not be discovered. God requires a man to use all the faculties he has given him in every lawful enterprise, and only in the conscientious use of them can he expect the Divine blessing; when this is done the event may be safely trusted in the hands of God. 6. Here is a war undertaken by Abram on motives the most honourable and conscientious; it was to repel aggression, and to rescue the innocent from the heaviest of sufferings and the worst of slavery, not for the purpose of plunder nor the extension of his territories; therefore he takes no spoils, and returns peaceably to his own possessions. How happy would the world be were every sovereign actuated by the same spirit! 7. We have already noticed the appearance, person, office, &c., of Melchizedek; and, without indulging in the wild theories of either ancient or modern visionaries, have considered him as the Scriptures do, a type of Christ. All that has been already spoken on this head may be recapitulated in a few words. 1. The Redeemer of the world is the King of righteousness; he creates it, maintains it, and rules by it. 2. His empire is the empire of peace; this he proclaims to them who are afar off, and to them that are nigh; to the Jew and to the Gentile. 3. He is Priest of the most high God, and has laid down his life for the sin of the world; and through this sacrifice the blessing of God is derived on them that believe. Reader, take him for thy King as well as thy Priest; he saves those only who submit to his authority. and take his Spirit for the regulator of their heart, and his word for the director of their conduct. How many do we find, among those who would be sorry to be rated so low as to rank only with nominal Christians, talking of Christ as their Prophet, Priest, and King, who are not taught by his word and Spirit, who apply not for redemption in his blood, and who submit not to his authority! Reader, learn this deep and important truth: “Where I am there also shall my servant be; and he that serveth me, him shall my Father honour.”

GENESIS

24. The young men — The trained ones of his own household. Comp. verse 14. The men which went with me — His allies in the war. Abram keeps himself from all entanglement or occasion of reproach; but he allows his warriors their natural and obvious right, and his allies to act their own pleasure.