mh_parser/vol_split/1 - Genesis/Chapter 14.xml

<div2 id="Gen.xv" n="xv" next="Gen.xvi" prev="Gen.xiv" progress="11.43%" title="Chapter XIV">
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<h2 id="Gen.xv-p0.1">G E N E S I S</h2>
<h3 id="Gen.xv-p0.2">CHAP. XIV.</h3>
<p class="intro" id="Gen.xv-p1">We have four things in the story of this chapter.
I. A war with the king of Sodom and his allies, <scripRef id="Gen.xv-p1.1" osisRef="Bible:Gen.14.1-Gen.14.11" parsed="|Gen|14|1|14|11" passage="Ge 14:1-11">ver. 1-11</scripRef>. II. The captivity of Lot in that
war, <scripRef id="Gen.xv-p1.2" osisRef="Bible:Gen.14.12" parsed="|Gen|14|12|0|0" passage="Ge 14:12">ver. 12</scripRef>. III. Abram's
rescue of Lot from that captivity, with the victory he obtained
over the conquerors, <scripRef id="Gen.xv-p1.3" osisRef="Bible:Gen.14.13-Gen.14.16" parsed="|Gen|14|13|14|16" passage="Ge 14:13-16">ver.
13-16</scripRef>. IV. Abram's return from the expedition,
(<scripRef id="Gen.xv-p1.4" osisRef="Bible:Gen.14.17" parsed="|Gen|14|17|0|0" passage="Ge 14:17">ver. 17</scripRef>), with an account
of what passed, 1. Between him and the king of Salem, <scripRef id="Gen.xv-p1.5" osisRef="Bible:Gen.14.18-Gen.14.20" parsed="|Gen|14|18|14|20" passage="Ge 14:18-20">ver. 18-20</scripRef>. 2. Between him and the
king of Sodom, <scripRef id="Gen.xv-p1.6" osisRef="Bible:Gen.14.21-Gen.14.24" parsed="|Gen|14|21|14|24" passage="Ge 14:21-24">ver.
21-24</scripRef>. So that here we have that promise to Abram in
part fulfilled, that God would make his name great.</p>
<scripCom id="Gen.xv-p1.7" osisRef="Bible:Gen.14" parsed="|Gen|14|0|0|0" passage="Ge 14" type="Commentary"/>
<scripCom id="Gen.xv-p1.8" osisRef="Bible:Gen.14.1-Gen.14.12" parsed="|Gen|14|1|14|12" passage="Ge 14:1-12" type="Commentary"/><div class="Commentary" id="Bible:Gen.14.1-Gen.14.12">
<h4 id="Gen.xv-p1.9">Lot Taken Captive. (<span class="smallcaps" id="Gen.xv-p1.10">b. c.</span> 1913.)</h4>
<p class="passage" id="Gen.xv-p2">1 And it came to pass in the days of Amraphel
king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam,
and Tidal king of nations;   2 <i>That these</i> made war with
Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king
of Admah, and Shemeber king of Zeboiim, and the king of Bela, which
is Zoar.   3 All these were joined together in the vale of
Siddim, which is the salt sea.   4 Twelve years they served
Chedorlaomer, and in the thirteenth year they rebelled.   5
And in the fourteenth year came Chedorlaomer, and the kings that
<i>were</i> with him, and smote the Rephaims in Ashteroth Karnaim,
and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,   6
And the Horites in their mount Seir, unto El-paran, which <i>is</i>
by the wilderness.   7 And they returned, and came to
En-mishpat, which <i>is</i> Kadesh, and smote all the country of
the Amalekites, and also the Amorites, that dwelt in Hazezontamar.
  8 And there went out the king of Sodom, and the king of
Gomorrah, and the king of Admah, and the king of Zeboiim, and the
king of Bela (the same <i>is</i> Zoar;) and they joined battle with
them in the vale of Siddim;   9 With Chedorlaomer the king of
Elam, and with Tidal king of nations, and Amraphel king of Shinar,
and Arioch king of Ellasar; four kings with five.   10 And the
vale of Siddim <i>was full of</i> slimepits; and the kings of Sodom
and Gomorrah fled, and fell there; and they that remained fled to
the mountain.   11 And they took all the goods of Sodom and
Gomorrah, and all their victuals, and went their way.   12 And
they took Lot, Abram's brother's son, who dwelt in Sodom, and his
goods, and departed.</p>
<p class="indent" id="Gen.xv-p3">We have here an account of the first war
that ever we read of in scripture, which (though the wars of the
nations make the greatest figure in history) we should not have had
the history of if Abram and Lot had not been concerned in it. Now,
concerning this war, we may observe,</p>
<p class="indent" id="Gen.xv-p4">I. 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 in their own persons, but either
officers under them, or rather the heads and leaders of some
colonies which came out of those great nations, and settled
themselves near Sodom, but retained the names of the countries from
which they had their origin. The invaded were the kings of five
cities that lay near together in the plain of Jordan, namely,
Sodom, Gomorrah, Admah, Zeboiim, and Zoar. Four of them are named,
but not the fifth, the king of Zoar or Bela, either because he was
much more mean and inconsiderable or because he was much more
wicked and inglorious than the rest, and worthy to be
forgotten.</p>
<p class="indent" id="Gen.xv-p5">II. The occasion of this war was the revolt
of the five kings from under the government of Chedorlaomer. Twelve
years they served him. Small joy they had of their fruitful land,
while thus they were tributaries to a foreign power, and could not
call what they had their own. Rich countries are a desirable prey,
and idle luxurious countries are an easy prey, to growing
greatness. 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 and retrieve
their ancient liberties. In the fourteenth year, after some pause
and preparation, Chedorlaomer, in conjunction with his allies, set
himself to chastise and reduce the rebels, and, since he could not
have it otherwise, to fetch his tribute from them on the point of
his sword. Note, Pride, covetousness, and ambition, are the lusts
from which wars and fightings come. To these insatiable idols the
blood of thousands has been sacrificed.</p>
<p class="indent" id="Gen.xv-p6">III. The progress and success of the war.
The four kings laid the neighbouring countries waste and enriched
themselves with the spoil of them (<scripRef id="Gen.xv-p6.1" osisRef="Bible:Gen.14.5-Gen.14.7" parsed="|Gen|14|5|14|7" passage="Ge 14:5-7"><i>v.</i> 5-7</scripRef>), upon the alarm of which it
had been the wisdom of the king of Sodom to submit, and desire
conditions of peace; for how could he grapple with an enemy thus
flushed with victory? But he would rather venture the utmost
extremity than yield, and it sped accordingly. <i>Quos Deus
destruet eos dementat—Those whom God means to destroy he delivers
up to infatuation.</i> 1. The forces of the king of Sodom and his
allies were routed; and, it should seem, many of them perished in
the slime-pits who had escaped the sword, <scripRef id="Gen.xv-p6.2" osisRef="Bible:Gen.14.10" parsed="|Gen|14|10|0|0" passage="Ge 14:10"><i>v.</i> 10</scripRef>. In all places we

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are surrounded with deaths of various kinds,
especially in the field of battle. 2. The cities were plundered,
<scripRef id="Gen.xv-p6.3" osisRef="Bible:Gen.14.11" parsed="|Gen|14|11|0|0" passage="Ge 14:11"><i>v.</i> 11</scripRef>. All the goods
of Sodom, and particularly their stores and provisions of victuals,
were carried off by the conquerors. Note, When men abuse the gifts
of a bountiful providence to gluttony and excess, it is just with
God, and his usual way, by some judgment or other to strip them of
that which they have so abused, <scripRef id="Gen.xv-p6.4" osisRef="Bible:Hos.2.8-Hos.2.9" parsed="|Hos|2|8|2|9" passage="Ho 2:8,9">Hos.
ii. 8, 9</scripRef>. 3. Lot was carried captive, <scripRef id="Gen.xv-p6.5" osisRef="Bible:Gen.14.12" parsed="|Gen|14|12|0|0" passage="Ge 14:12"><i>v.</i> 12</scripRef>. They took Lot among the rest,
and his goods. Now Lot may here be considered, (1.) As sharing with
his neighbours in this common calamity. Though he was himself a
righteous man, and (which is here expressly noticed) Abram's
brother's son, yet he was involved with the rest in all this
trouble. Note, <i>All things come alike to all,</i> <scripRef id="Gen.xv-p6.6" osisRef="Bible:Eccl.9.2" parsed="|Eccl|9|2|0|0" passage="Ec 9:2">Eccl. ix. 2</scripRef>. The best of men cannot
promise themselves an exemption from the greatest troubles in this
life; neither from our own piety nor our relation to those that are
the favourites of heaven will be our security, when God's judgments
are abroad. Note, further, Many an honest man fares the worse for
his wicked neighbours. It is therefore our wisdom to separate
ourselves, or at least to distinguish ourselves, from them
(<scripRef id="Gen.xv-p6.7" osisRef="Bible:2Cor.6.17" parsed="|2Cor|6|17|0|0" passage="2Co 6:17">2 Cor. vi. 17</scripRef>), and so
deliver ourselves, <scripRef id="Gen.xv-p6.8" osisRef="Bible:Rev.18.4" parsed="|Rev|18|4|0|0" passage="Re 18:4">Rev. xviii.
4</scripRef>. (2.) As smarting for the foolish choice he made of a
settlement here. This is plainly intimated when it is said, <i>They
took Abram's brother's son, who dwelt in Sodom.</i> So near a
relation of Abram should have been a companion and disciple of
Abram, and should have abode by his tents; but, if he choose to
dwell in Sodom, he must thank himself if he share in Sodom's
calamities. Note, When we go out of the way of our duty we put
ourselves from under God's protection, and cannot expect that the
choices which are made by our lusts should issue to our comfort.
Particular mention is made of their taking Lot's <i>goods,</i>
those goods which had occasioned his contest with Abram and his
separation from him. Note, It is just with God to deprive us of
those enjoyments by which we have suffered ourselves to be deprived
of our enjoyment of him.</p>
</div><scripCom id="Gen.xv-p6.9" osisRef="Bible:Gen.14.13-Gen.14.16" parsed="|Gen|14|13|14|16" passage="Ge 14:13-16" type="Commentary"/><div class="Commentary" id="Bible:Gen.14.13-Gen.14.16">
<h4 id="Gen.xv-p6.10">Lot Taken Captive, and
Rescued. (<span class="smallcaps" id="Gen.xv-p6.11">b. c.</span> 1913.)</h4>
<p class="passage" id="Gen.xv-p7">13 And there came one that had escaped, and told
Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite,
brother of Eshcol, and brother of Aner: and these <i>were</i>
confederate with Abram.   14 And when Abram heard that his
brother was taken captive, he armed his trained <i>servants,</i>
born in his own house, three hundred and eighteen, and pursued
<i>them</i> unto <scripRef id="Gen.xv-p7.1" osisRef="Bible:Dan.15" parsed="|Dan|15|0|0|0" passage="Dan. 15">Dan. 15</scripRef> And he divided himself against
them, he and his servants, by night, and smote them, and pursued
them unto Hobah, which <i>is</i> on the left hand of Damascus.
  16 And he brought back all the goods, and also brought again
his brother Lot, and his goods, and the women also, and the
people.</p>
<p class="indent" id="Gen.xv-p8">We have here an account of the only
military action we ever find Abram engaged in, and this he was
prompted to, not by his avarice or ambition, but purely by a
principle of charity; it was not to enrich himself, but to help his
friend. Never was any military expedition undertaken, prosecuted,
and finished, more honourably than this of Abram's. Here we
have,</p>
<p class="indent" id="Gen.xv-p9">I. The tidings brought him of his kinsman's
distress. Providence so ordered it that he now sojourned not far
off, that he might be a very present help. 1. He is here called
<i>Abram the Hebrew,</i> that is, the son and follower of Heber, in
whose family the profession of the true religion was kept up in
that degenerate age. Abram herein acted like a Hebrew—in a manner
not unworthy of the name and character of a religious professor. 2.
The tidings were brought by one that had escaped with his life for
a prey. Probably he was a Sodomite, and as bad as the worst of
them; yet knowing Abram's relation to Lot, and concern for him, he
implores his help, and hopes to speed for Lot's sake. Note, The
worst of men, in the day of their trouble, will be glad to claim
acquaintance with those that are wise and good, and so get an
interest in them. The rich man in hell called Abram <i>Father;</i>
and the foolish virgins made court to the wise for a share of their
oil.</p>
<p class="indent" id="Gen.xv-p10">II. The preparations he made for this
expedition. The cause was plainly good, his call to engage in it
was clear, and therefore, with all speed, he <i>armed his trained
servants, born in his house,</i> to the number of <i>three hundred
and eighteen</i>—a great family, but a small army, about as many
as Gideon's that routed the Midianites, <scripRef id="Gen.xv-p10.1" osisRef="Bible:Judg.7.7" parsed="|Judg|7|7|0|0" passage="Jdg 7:7">Judg. vii. 7</scripRef>. He drew out his <i>trained</i>
servants, or his <i>catechised</i> servants, not only instructed in
the art of war, which was then far short of the perfection which
later and worse ages have improved it to, but instructed in the
principles of religion; for Abram commanded his household to keep
the way of the Lord. This shows that Abram was, 1. A great man, who
had so many servants depending upon him, and employed by him, which
was not only his strength and honour, but gave him a great
opportunity of doing good, which is all that is truly valuable and
desirable in great places and great estates. 2. A good man, who not
only served God himself, but instructed all about him in the
service of God. Note, Those that have great families have not only
many bodies, but many souls besides their own, to take care of and
provide for. Those that would be found the followers of Abram must
see that their servants be catechised servants. 3. A wise man

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for, though he was a man of peace, yet he
disciplined his servants for war, not knowing what occasion he
might have, some time or other, so to employ them. Note, Though our
holy religion teaches us to be for peace, yet it does not forbid us
to provide for war.</p>
<p class="indent" id="Gen.xv-p11">III. His allies and confederates in this
expedition. He prevailed with his neighbours, <i>Aner, Eshcol, and
Mamre</i> (with whom he kept up a fair correspondence) to go along
with him. It was his prudence thus to strengthen his own troops
with their auxiliary forces; and probably they saw themselves
concerned, in interest, to act, as they could, against this
formidable power, lest their own turn should be next. Note, 1. It
is our wisdom and duty to behave ourselves so respectfully and
obligingly towards all men as that, whenever there is occasion,
they may be willing and ready to do us a kindness. 2. Those who
depend on God's help, yet, in times of distress, ought to make use
of men's help, as Providence offers it; else they tempt God.</p>
<p class="indent" id="Gen.xv-p12">IV. His courage and conduct were very
remarkable. 1. There was a great deal of bravery in the enterprise
itself, considering the disadvantages he lay under. What could one
family of husbandmen and shepherds do against the armies of four
princes, who now came fresh from blood and victory? It was not a
vanquished, but a victorious army, that he was to pursue; nor was
he constrained by necessity to this daring attempt, but moved to it
by generosity; so that, all things considered, it was, for aught I
know, as great an instance of true courage as ever Alexander or
Caesar was celebrated for. Note, Religion tends to make men, not
cowardly, but truly valiant. The righteous is bold as a lion. The
true Christian is the true hero. 2. There was a great deal of
policy in the management of it. Abram was no stranger to the
stratagems of war: He <i>divided himself,</i> as Gideon did his
little army (<scripRef id="Gen.xv-p12.1" osisRef="Bible:Judg.7.16" parsed="|Judg|7|16|0|0" passage="Jdg 7:16">Judg. vii.
16</scripRef>), that he might come upon the enemy from several
quarters at once, and so make his few seem a great many; he made
his attack by night, that he might surprise them. Note, Honest
policy is a good friend both to our safety and to our usefulness.
The serpent's head (provided it be nothing akin to the old serpent)
may well become a good Christian's body, especially if it have a
dove's eye in it, <scripRef id="Gen.xv-p12.2" osisRef="Bible:Matt.10.16" parsed="|Matt|10|16|0|0" passage="Mt 10:16">Matt. x.
16</scripRef>.</p>
<p class="indent" id="Gen.xv-p13">V. His success was very considerable,
<scripRef id="Gen.xv-p13.1" osisRef="Bible:Gen.14.15-Gen.14.16" parsed="|Gen|14|15|14|16" passage="Ge 14:15,16"><i>v.</i> 15, 16</scripRef>. He
defeated his enemies, and rescued his friends; and we do not find
that he sustained any loss. Note, Those that venture in a good
cause, with a good heart, are under the special protection of a
good God, and have reason to hope for a good issue. Again, It is
all one with the Lord <i>to save by many or by few,</i> <scripRef id="Gen.xv-p13.2" osisRef="Bible:1Sam.14.6" parsed="|1Sam|14|6|0|0" passage="1Sa 14:6">1 Sam. xiv. 6</scripRef>. Observe,</p>
<p class="indent" id="Gen.xv-p14">1. He rescued his kinsman; twice here he is
called his <i>brother Lot.</i> The remembrance of the relation that
was between them, both by nature and grace, made him forget the
little quarrel that had been between them, in which Lot had by no
means acted well towards Abram. Justly might Abram have upbraided
Lot with his folly in quarrelling with him and removing from him,
and have told him that he was well enough served, he might have
known when he was well off; but, in the charitable breast of pious
Abram, it is all forgiven and forgotten, and he takes this
opportunity to give a real proof of the sincerity of his
reconciliation. Note, (1.) We ought to be ready, whenever it is in
the power of our hands, to succour and relieve those that are in
distress, especially our relations and friends. <i>A brother is
born for adversity,</i> <scripRef id="Gen.xv-p14.1" osisRef="Bible:Prov.17.17" parsed="|Prov|17|17|0|0" passage="Pr 17:17">Prov. xvii.
17</scripRef>. A friend in need is a friend indeed. (2.) Though
others have been wanting in their duty to us, yet we must not
therefore deny our duty to them. Some have said that they can more
easily forgive their enemies than their friends; but we shall see
ourselves obliged to forgive both if we consider, not only that our
God, when we were enemies, reconciled us, but also that he
<i>passeth by the transgression of the remnant of his heritage,</i>
<scripRef id="Gen.xv-p14.2" osisRef="Bible:Mic.7.18" parsed="|Mic|7|18|0|0" passage="Mic 7:18">Mic. vii. 18</scripRef>.</p>
<p class="indent" id="Gen.xv-p15">2. He rescued the rest of the captives, for
Lot's sake, though they were strangers to him and such as he was
under no obligation to at all; nay, though they were Sodomites,
sinners before the Lord exceedingly, and though, probably, he might
have recovered Lot alone by ransom, yet he brought back all the
women, and the people, and their goods, <scripRef id="Gen.xv-p15.1" osisRef="Bible:Gen.14.16" parsed="|Gen|14|16|0|0" passage="Ge 14:16"><i>v.</i> 16</scripRef>. Note, As we have opportunity we
must do good to all men. Our charity must be extensive, as
opportunity offers itself. Wherever God gives life, we must not
grudge the help we can give to support it. God does good to the
just and unjust, and so must we, <scripRef id="Gen.xv-p15.2" osisRef="Bible:Matt.5.45" parsed="|Matt|5|45|0|0" passage="Mt 5:45">Matt.
v. 45</scripRef>. This victory which Abram obtained over the kings
the prophet seems to refer to, <scripRef id="Gen.xv-p15.3" osisRef="Bible:Isa.41.2" parsed="|Isa|41|2|0|0" passage="Isa 41:2">Isa.
xli. 2</scripRef>, <i>Who raised up the righteous man from the
east, and made him rule over kings?</i> And some suggest that, as
before he had a title to this land by grant, so now by
conquest.</p>
</div><scripCom id="Gen.xv-p15.4" osisRef="Bible:Gen.14.17-Gen.14.20" parsed="|Gen|14|17|14|20" passage="Ge 14:17-20" type="Commentary"/><div class="Commentary" id="Bible:Gen.14.17-Gen.14.20">
<h4 id="Gen.xv-p15.5">Abram's Interview with
Melchizedek. (<span class="smallcaps" id="Gen.xv-p15.6">b. c.</span> 1913.)</h4>
<p class="passage" id="Gen.xv-p16">17 And the king of Sodom went out to meet him
after his return from the slaughter of Chedorlaomer, and of the
kings that <i>were</i> with him, at the valley of Shaveh, which
<i>is</i> the king's dale.   18 And Melchizedek king of Salem
brought forth bread and wine: and he <i>was</i> the priest of the
most high God.   19 And he blessed him, and said, Blessed
<i>be</i> Abram of the most high God, possessor of heaven and
earth:   20 And blessed be the most high God, which hath
delivered thine enemies into thy hand. And he gave him tithes of
all.</p>
<p class="indent" id="Gen.xv-p17">This paragraph begins with the mention of
the respect which the king of Sodom paid to

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Abram at his return from the slaughter of the kings; but, before a
particular account is given of this, the story of Melchizedek is
briefly related, concerning whom observe,</p>
<p class="indent" id="Gen.xv-p18">I. Who he was. He was <i>king of Salem</i>
and <i>priest of the most high God;</i> and other glorious things
are said of him, <scripRef id="Gen.xv-p18.1" osisRef="Bible:Heb.7.1-Heb.7.10" parsed="|Heb|7|1|7|10" passage="Heb 7:1-10">Heb. vii.
1</scripRef>, &amp;c. 1. The rabbin, and most of our rabbinical
writers, conclude that Melchizedek was Shem the son of Noah, who
was king and priest to those that descended from him, according to
the patriarchal model. But this is not at all probable; for why
should his name be changed? And how came he to settle in Canaan? 2.
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, as, afterwards, Hagar called him by another
name, <scripRef id="Gen.xv-p18.2" osisRef="Bible:Gen.16.13" parsed="|Gen|16|13|0|0" passage="Ge 16:13"><i>ch.</i> xvi. 13</scripRef>.
He appeared to him as a righteous king, owning a righteous cause,
and giving peace. It is difficult to imagine that any mere man
should be said to <i>be without father, without mother, and without
descent, having neither beginning of days nor end of life,</i>
<scripRef id="Gen.xv-p18.3" osisRef="Bible:Heb.7.3" parsed="|Heb|7|3|0|0" passage="Heb 7:3">Heb. vii. 3</scripRef>. It is witnessed
of Melchizedek that he liveth, and that he abideth a priest
continually (<scripRef id="Gen.xv-p18.4" osisRef="Bible:Heb.7.3 Bible:Heb.7.8" parsed="|Heb|7|3|0|0;|Heb|7|8|0|0" passage="Heb 7:3,8"><i>v.</i> 3,
8</scripRef>); nay (<scripRef id="Gen.xv-p18.5" osisRef="Bible:Heb.7.13-Heb.7.14" parsed="|Heb|7|13|7|14" passage="Heb 7:13,14"><i>v.</i> 13,
14</scripRef>), the apostle makes him of whom these things are
spoken to be our Lord who sprang out of Judah. It is likewise
difficult to think that any mere man should, at this time, be
greater than Abram in the things of God, that Christ should be a
priest after the order of any mere man, and that any human
priesthood should so far excel that of Aaron as it is certain that
Melchizedek's did. 3. The most commonly received opinion is that
Melchizedek was a Canaanitish prince, that reigned in Salem, and
kept up the true religion there; but, if so, why his name should
occur here only in all the story of Abram, and why Abram should
have altars of his own and not attend the altars of his neighbour
Melchizedek who was greater than he, seem unaccountable. Mr.
Gregory of Oxford tells us that the <i>Arabic Catena,</i> which he
builds much upon the authority of, gives this account of
Melchizedek, That he was the son of Heraclim, the son of Peleg, the
son of Eber, and that his mother's name was Salathiel, the daughter
of Gomer, the son of Japheth, the son of Noah.</p>
<p class="indent" id="Gen.xv-p19">II. What he did. 1. He <i>brought forth
bread and wine,</i> for the refreshment of Abram and his soldiers,
and in congratulation of their victory. This he did as a king,
teaching us to do good and to communicate, and to be given to
hospitality, according to our ability; and representing the
spiritual provisions of strength and comfort which Christ has laid
up for us in the covenant of grace for our refreshment, when we are
wearied with our spiritual conflicts. 2. 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. Thus God, having raised up
his Son Jesus, has sent him to bless us, as one having authority;
and those whom he blesses are blessed indeed. Christ went to heaven
when he was blessing his disciples (<scripRef id="Gen.xv-p19.1" osisRef="Bible:Luke.24.51" parsed="|Luke|24|51|0|0" passage="Lu 24:51">Luke xxiv. 51</scripRef>); for this is what he ever
lives to do.</p>
<p class="indent" id="Gen.xv-p20">III. What he said, <scripRef id="Gen.xv-p20.1" osisRef="Bible:Gen.14.19-Gen.14.20" parsed="|Gen|14|19|14|20" passage="Ge 14:19,20"><i>v.</i> 19, 20</scripRef>. Two things were said by
him:—1. He blessed Abram from God: <i>Blessed be Abram, blessed
of the most high God,</i> <scripRef id="Gen.xv-p20.2" osisRef="Bible:Gen.14.19" parsed="|Gen|14|19|0|0" passage="Ge 14:19"><i>v.</i>
19</scripRef>. Observe the titles he here gives to God, which are
very glorious. (1.) <i>The most high God,</i> which bespeaks his
absolute perfections in himself and his sovereign dominion over all
the creatures; he is King of kings. Note, It will greatly help both
our faith and our reverence in prayer to eye God as the most high
God, and to call him so. (2.) <i>Possessor of heaven and earth,</i>
that is, rightful owner, and sovereign Lord, of all the creatures,
because he made them. This bespeaks him a great God, and greatly to
be praised (<scripRef id="Gen.xv-p20.3" osisRef="Bible:Ps.24.1" parsed="|Ps|24|1|0|0" passage="Ps 24:1">Ps. xxiv. 1</scripRef>),
and those a happy people who have an interest in his favour and
love. 2. He blessed God for Abram (<scripRef id="Gen.xv-p20.4" osisRef="Bible:Gen.14.20" parsed="|Gen|14|20|0|0" passage="Ge 14:20"><i>v.</i> 20</scripRef>): and <i>blessed be the most
high God.</i> Note, (1.) In all our prayers, we must praise God,
and join hallelujahs with all our hosannahs. 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, <scripRef id="Gen.xv-p20.5" osisRef="Bible:Exod.17.15 Bible:1Sam.7.10 Bible:1Sam.7.12 Bible:Judg.5.1-Judg.5.2 Bible:2Chr.20.21" parsed="|Exod|17|15|0|0;|1Sam|7|10|0|0;|1Sam|7|12|0|0;|Judg|5|1|5|2;|2Chr|20|21|0|0" passage="Ex 17:15,1Sa 7:10,12,Jdg 5:1,2,2Ch 20:21">Exod. xvii. 15; 1 Sam.
vii. 10, 12; Judg. v. 1, 2; 2 Chron. xx. 21</scripRef>. In them he
shows himself higher than our enemies (<scripRef id="Gen.xv-p20.6" osisRef="Bible:Exod.18.11" parsed="|Exod|18|11|0|0" passage="Ex 18:11">Exod. xviii. 11</scripRef>), and higher than we; for
without him we could do nothing. (3.) We ought to give thanks for
others' mercies as for our own, triumphing with those that triumph.
(4.) Jesus Christ, our great high priest, is the Mediator both of
our prayers and praises, and not only offers up ours, but his own
for us. See <scripRef id="Gen.xv-p20.7" osisRef="Bible:Luke.10.21" parsed="|Luke|10|21|0|0" passage="Lu 10:21">Luke x. 21</scripRef>.</p>
<p class="indent" id="Gen.xv-p21">IV. What was done to him: <i>Abram gave him
tithes of all,</i> that is, of the spoils, <scripRef id="Gen.xv-p21.1" osisRef="Bible:Heb.7.4" parsed="|Heb|7|4|0|0" passage="Heb 7:4">Heb. vii. 4</scripRef>. This may be looked upon, 1. As a
gratuity presented to Melchizedek, by way of return for his tokens
of respect. Note, Those that receive kindness should show kindness.
Gratitude is one of nature's laws. 2. As an offering vowed and
dedicated to the most high God, and therefore put into the hands of
Melchizedek his priest. Note, (1.) When we have received some
signal mercy from God, it is very fit that we should express our
thankfulness by some special act of pious charity. God must always
have his dues out of our substance, especially when, by any
particular providence, he has either preserved or increased it to
us. (2.) That the tenth of our increase is a very fit proportion to
be set apart for the honour of God and the service of his
sanctuary. (3.) That Jesus Christ, our great Melchizedek, is to
have homage done him, and 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 surrendered and given up to him.</p>
</div><scripCom id="Gen.xv-p21.2" osisRef="Bible:Gen.14.21-Gen.14.24" parsed="|Gen|14|21|14|24" passage="Ge 14:21-24" type="Commentary"/><div class="Commentary" id="Bible:Gen.14.21-Gen.14.24">
<h4 id="Gen.xv-p21.3">Abram's Disinterestedness. (<span class="smallcaps" id="Gen.xv-p21.4">b. c.</span> 1913.)</h4>
<p class="passage" id="Gen.xv-p22">21 And the king of Sodom said unto

<pb id="Gen.xv-Page_98" n="98"/>

Abram, Give me the persons, and take the goods to
thyself.   22 And Abram said to the king of Sodom, I have lift
up mine hand unto the <span class="smallcaps" id="Gen.xv-p22.1">Lord</span>, the most
high God, the possessor of heaven and earth,   23 That I will
not <i>take</i> from a thread even to a shoelatchet, and that I
will not take any thing that <i>is</i> thine, lest thou shouldest
say, I have made Abram rich:   24 Save only that which the
young men have eaten, and the portion of the men which went with
me, Aner, Eshcol, and Mamre; let them take their portion.</p>
<p class="indent" id="Gen.xv-p23">We have here an account of what passed
between Abram and the king of Sodom, who succeeded him that fell in
the battle (<scripRef id="Gen.xv-p23.1" osisRef="Bible:Gen.14.10" parsed="|Gen|14|10|0|0" passage="Ge 14:10"><i>v.</i> 10</scripRef>),
and thought himself obliged to do this honour to Abram, in return
for the good services he had done him. Here is,</p>
<p class="indent" id="Gen.xv-p24">I. The king of Sodom's grateful offer to
Abram (<scripRef id="Gen.xv-p24.1" osisRef="Bible:Gen.14.21" parsed="|Gen|14|21|0|0" passage="Ge 14:21"><i>v.</i> 21</scripRef>):
<i>Give me the soul, and take thou the substance;</i> so the Hebrew
reads it. Here he fairly begs the persons, but as freely bestows
the goods on Abram. Note, 1. Where a right is dubious and divided,
it is wisdom to compound the matter by mutual concessions rather
than to contend. The king of Sodom had an original right both to
the persons and to the goods, and it would bear a debate whether
Abram's acquired right by rescue would supersede his title and
extinguish it; but, to prevent all quarrels, the king of Sodom
makes this fair proposal. 2. Gratitude teaches us to recompense to
the utmost of our power those that have undergone fatigues, run
hazards, and been at expense for our service and benefit. <i>Who
goes a warfare at his own charges?</i> <scripRef id="Gen.xv-p24.2" osisRef="Bible:1Cor.9.7" parsed="|1Cor|9|7|0|0" passage="1Co 9:7">1 Cor. ix. 7</scripRef>. Soldiers purchase their pay
dearer than any labourers, and are well worthy of it, because they
expose their lives.</p>
<p class="indent" id="Gen.xv-p25">II. Abram's generous refusal of this offer.
He not only resigned the persons to him, who, being delivered out
of the hand of their enemies, ought to have served Abram, but he
restored all the goods too. He would not take <i>from a thread to a
shoe-latchet,</i> not the least thing that had ever belonged to the
king of Sodom or any of his. Note, A lively faith enables a man to
look upon the wealth of this world with a holy contempt, <scripRef id="Gen.xv-p25.1" osisRef="Bible:1John.5.4" parsed="|1John|5|4|0|0" passage="1Jo 5:4">1 John v. 4</scripRef>. What are all the
ornaments and delights of sense to one that has God and heaven ever
in his eye? He resolves even to a thread and a shoe-latchet; for a
tender conscience fears offending in a small matter. Now,</p>
<p class="indent" id="Gen.xv-p26">1. Abram ratifies this resolution with a
solemn oath: <i>I have lifted up my hand to the Lord that I will
not take any thing,</i> <scripRef id="Gen.xv-p26.1" osisRef="Bible:Gen.14.22" parsed="|Gen|14|22|0|0" passage="Ge 14:22"><i>v.</i>
22</scripRef>. Here observe, (1.) The titles he gives to God,
<i>The most high God, the possessor of heaven and earth,</i> the
same that Melchizedek had just now used, <scripRef id="Gen.xv-p26.2" osisRef="Bible:Gen.14.19" parsed="|Gen|14|19|0|0" passage="Ge 14:19"><i>v.</i> 19</scripRef>. Note, It is good to learn of
others how to order our speech concerning God, and to imitate those
who speak well in divine things. This improvement we are to make of
the conversation of devout good men, we must learn to speak after
them. (2.) The ceremony used in this oath: <i>I have lifted up my
hand.</i> In religious swearing we appeal to God's knowledge of our
truth and sincerity and imprecate his wrath if we swear falsely,
and the <i>lifting up of the hand</i> is very significant and
expressive of both. (3.) The matter of the oath, namely, that he
would not take any reward from the king of Sodom, was lawful, but
what he was not antecedently obliged to. [1.] Probably Abram vowed,
before he went to the battle, that, if God would give him success,
he would, for the glory of God and the credit of his profession, so
far deny himself and his own right as to take nothing of the spoils
to himself. Note, the vows we have made when we are in pursuit of a
mercy must be carefully and conscientiously kept when we have
obtained the mercy, though they were made against our interest. A
citizen of Zion, if he has sworn, whether it be to God or man,
though it prove to <i>his own hurt, yet he changeth not,</i>
<scripRef id="Gen.xv-p26.3" osisRef="Bible:Ps.15.4" parsed="|Ps|15|4|0|0" passage="Ps 15:4">Ps. xv. 4</scripRef>. Or, [2.] Perhaps
Abram, now when he saw cause to refuse the offer made him, at the
same time confirmed his refusal with this oath, to prevent further
importunity. Note, <i>First,</i> There may be good reason sometimes
why we should debar ourselves of that which is our undoubted right,
as St. Paul, <scripRef id="Gen.xv-p26.4" osisRef="Bible:1Cor.8.13 Bible:1Cor.9.12" parsed="|1Cor|8|13|0|0;|1Cor|9|12|0|0" passage="1Co 8:13,1Co 9:12">1 Cor. viii. 13;
ix. 12</scripRef>. <i>Secondly,</i> That strong resolutions are of
good use to put by the force of temptations.</p>
<p class="indent" id="Gen.xv-p27">2. He backs his refusal with a good reason:
<i>Lest thou shouldest say, I have made Abram rich,</i> which would
reflect reproach, (1.) Upon the promise and covenant of God, as if
they would not have enriched Abram without the spoils of Sodom.
And, (2.) Upon the piety and charity of Abram, as if all he had in
his eye, when he undertook that hazardous expedition, was to enrich
himself. Note, [1.] We must be very careful that we give no
occasion to others to say things which they ought not. [2.] The
people of God must, for their credit's sake, take heed of doing any
thing that looks mean or mercenary, or that savours of covetousness
and self-seeking. 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, though most unreasonably.
When we have to do with such men, we have need to act with
particular caution.</p>
<p class="indent" id="Gen.xv-p28">3. He limits his refusal with a double
proviso, <scripRef id="Gen.xv-p28.1" osisRef="Bible:Gen.14.24" parsed="|Gen|14|24|0|0" passage="Ge 14:24"><i>v.</i> 24</scripRef>. In
making vows, we ought carefully to insert the necessary exceptions,
that we may not afterwards say before the angel, <i>It was an
error,</i> <scripRef id="Gen.xv-p28.2" osisRef="Bible:Eccl.5.6" parsed="|Eccl|5|6|0|0" passage="Ec 5:6">Eccl. v. 6</scripRef>. Abram
here

<pb id="Gen.xv-Page_99" n="99"/>

excepts, (1.) The food of his soldiers;
they were worthy of their meat while they trod out the corn. This
would give no colour to the king of Sodom to say that he had
enriched Abram. (2.) The shares of his allies and confederates:
<i>Let them take their portion.</i> Note, Those who are strict in
restraining their own liberty yet ought not to impose those
restraints upon the liberties of others, nor to judge of them
accordingly. We must not make ourselves the standard to measure
others by. A good man will deny himself that liberty which he will
not deny another, contrary to the practice of the Pharisees,
<scripRef id="Gen.xv-p28.3" osisRef="Bible:Matt.23.4" parsed="|Matt|23|4|0|0" passage="Mt 23:4">Matt. xxiii. 4</scripRef>. There was
not the same reason why Aner, Eshcol, and Mamre, should quit their
right, that there was why Abram should. They did not make the
profession that he made, nor were they, as he was, under the
obligation of a vow. They had not the hopes that Abram had of a
portion in the other world, and therefore, by all means, <i>let
them take their portion</i> of this.</p>
</div></div2>