An Exposition of Genesis, Genesis · Chapter 14
CHAP. XIV.
IN this is continued the sacred history of the Church, and the several events under providence befalling it, while it now tabernacled in Canaan. In the former we read what it suffered by famine and the consequents of it, and of Gods appearance to save in famine, to bring it out of Egypt, to increase it, and single it out for himself in Abrams family. Now followeth a relation in this chapter, of the Churches sufferings by warres, and Gods care of it in the times of trouble.
In the whole chapter are three general heads.
1. The warre made by wicked powers tending to the hurt of the Churches members and friends. ver. 1.12.
2. The rescue of the Church from such oppression by Abram. ver. 13.16.
3. The gratulation, which meeteth Abram and his carriage after victory. ver. 17. & 24.
In the first head occurre these particulars
1. The adverse parties of the warre, ver. 1.2.3.
2. The occasion or cause of the warre. ver. 4.
3. The entrance to the warre upon the frontiers. ver. 5.6.7.8.
4. The pitcht battel between the fore-named parties. ver. 8.9.
5. The successe of the battel. ver. 10.11.12.
The parties of this warre are thus described.
Ver. 1. And it was in the dayes of Amraphel, &c. — It came to passe in the reigne, which was of Amarphal, &c. Sept.Babylon for Shinar. Cald. same with Heb.
Ver. 2. They made warre with Bera, &c. — He made with Balla, &c. Cald. and Hebr, same.
Ver. 3. All these were joined together in the valley of Siddim, this is the sea of salt — In the Champian valley, &c. Cald. — All these came together into the salt valley. Sept.
In this passage are recorded these particulars.
1. The time of this conflict recorded. ver. 1.Ver. 1. — And, it was, or came to passe in the dayes of Amraphel.
Two terms are here noted.
1. The connection to that which is precedent. That was Abrams comfort in Gods appearance, promise, and pitching of his Tabernacle; presently thereupon commeth the history of a new trouble.
2. The time itself, In the dayes of Amraphel. This man being obscure in sacred history, the time is darker in pointing it out by him. It is not amiss conceived as will appear by precedent, and subsequent relation, of the age of Abram, to fall out in or about the 84th. year of Abrams life, 436 years after the flood, 2092 years, Schem, Cham and Japhet, yet surviving 86 years after Noahs death.
2. The parties offending or raising warre, foure Kings.
1. Amraphel, King of Shinyar, some think it to be Nimrod, Son of Cush, Son of Cham; but its not likely, another name being here expressed, and 300 years past from his raising his Kingdom at Babel. Some of his successors more probably it was.
2. Arioch, King of Ellasar, this is conjectured to be the King of Syria.
3. Cedar-la Yomer, King of Yeilam, that is of those that were the Persians, comming from Elam, one of the apostat sonnes of Shem.
4. Thidyal, King of Gojim, this word Gojim is taken either as a proper name of a place by some, or else as an appellative of the Nations: because it is conceived his dominion was over a mixt people of the Nations; from the confluence of many of several Nations to him. As so it is said Galilee of the Nations. Mat. 4. ver. 15.
foreign3. The act of offence, — They made warre, Ver. 2.that is by hostile force they laboured to infest and subdue the defendants, the whole aggregation of evils accompanying the sword is carried in this; they made out all violence to destroy.
4. The Defendants, five other Kings here named.
1. Berah, King of Sedom, that is, the chief Ruler & Commander of Sodom.
2. Birsha, King of Gomorrah, which was the chief Ruler of that city.
3. Shinab, King of Admah, he that had preeminence there.
4. Shemeber, King of Zeboin, he was Lord and Commander of that city.
5. The King of Bala, his name is not here expressed, but his place, by two titles. (1) Bela, so it was called at this time. (2) Zoar, so it was called after by Lot: who prevailed to keep this city from being consumed with the other 4, some 5 years after.
Quest. How came so many Kings so soon after the flood to be in-throned?
Answ. (1) The promise multiplied men. (2) Ambition made them Lords. (3) Small territories increased in numbers of People.
5. Their congresse, wherein we have to note.
1. The Parties, — All these Offenders and Defendants.
2. Their meeting, They joined together, viz. for battel, they meet to fight it out, and try for the mastery by the sword.
3. The place, set out under two names. (1) By its name of old,Ver. 3. — To the valley of Siddim. So it was called at this time of the battel. A levelled place, which the Caldee calleth Champian: the Greek, Salt valley: but this name came after. (2) By its name, when this was wrote, This is the Sea of Salt; that is, now when Moses wrote it was so called, the Salt Sea, or Dead Sea; God in his vengeance, when he rained brimstone and fire upon these Cities, turning it into this Dead and Salt Sea, called the lake Asphalities, in which all fish dye, and the very birds flying over, by the infection of sulphureous vapours fall down dead, as it is recorded by Historians; but the battel must needs be fought on it when it was firm ground.
Take these Notes hence.
D. 1. Great Temptations God many times sends his Servants after great manifestations of his Love.
D. 2. The dayes of ambitious usurping Powers, are times of warres and troubles.
D. 3. Vain desires of Titles of honour, and injurious power are the mark's of ambitious wicked Spirits.
D. 4. All proud ambitious Titles have been more pleasing to the world, then to the Church. Ver. 1.
D. 5. Its usuall with worldly Kings to seek the vexation, and ruine of each other.
D. 6. When wickednesse cryeth loud to God and vexeth him, he will disquiet sinners. So Sodom.
D. 7. Bela may become Zoar; a sinful place, a place of safety to a Lot. Ver. 2.
D. 8. God makes wicked powers to meet & clash themselves together for destruction.
D. 9. Siddim may become a Sea of Salt; or the place of blood and sin is the place of death. Ver. 3. This is uncurable but onelyonly by the waters of the Sanctuary. Ezek. 47.1, 8, 9.
2. Now followeth the occasion or cause of this warre between the former parties.
Ver. 4.Ver. 4. Twelve years they served Cedarlayomer, and in the 13th year they rebelled. Cald. same. — foreign, They fell away. Sept.
Where we have two main things recorded, which concurre to make up the cause.
1. That these five Kings last named, were in subjection unto Cedarlaomer; their state and the time are specified; they served Cedarlaomer, that is, shewed their subjection doubtles by tribute paid, this was their condition; the time was twelve years, several years before Abram came into Cenaan, herein in some part was made good that Prophesy, that Cham should be a servant to Schem, for Cedarlaomer was of Schems posterity, and these Canaanits from Cham.
Quest. But how came these to be his servants?
Answ. The Scripture is silent of that, onelyonly it is probable, that this Cedarlaomer had over-powred them, and brought them into subjection tyrannically, and that they being so brought — under, did by Covenant, or pledge yeeld themselves to be his servants. And to acknowledge it by some tribute. This they continued to do 12 years.
2. It is related, that in the 13th year they rebelled. — In 13 years for 13th year, a cardinall for an ordinall number.
1. The persons were the same Kings of the five Cities.
2. Their act, rebelled against or made defection from Cedarlaomer, that is, refused to acknowledge any further subjection by the paying of former homage, and stood upon their own defence against him; for as to an offensive warre, the Scripture layeth no such unto them.
Quest. Was this a lawful act in them to deny subjection?
Answ. Some things must be supposed for answer.
1. That they had once yeelded themselves, by covenant or some what like, to be servants to Cedarlaomer.
2. That they for 12 years together did give the tokens of their subjection, and served him.
3. That without breach of covenant on his side mentioned, they denyed their former act, and rebelled.
These things granted, it was iniquity in them to fall off from former subjection. So God judgeth the like case. Ezek. 17. ver. 15, 19.
Quest. But were they not oppressed by usurpation?
Answ. Yea, but faith once given to usurpers bindeth before God, where there is not a rightful competitor that never consented, as in the former citation.
Learn we.
D. 1. VnderUnder Gods providence, people may be brought into lawful subjection to unlawfull Lords and Rulers.
D. 2. The time of subjecting mens spirit is set by God. 12 years.
D. 3. VnderUnder the same providence men may labour to throw off an unlawful yoak unlawfully.
D. 4. The time of stirring up spirits to such assaults, is set also by God. 13th year. Ver. 4.
3. The Entrance upon the warre followeth which was upon the frontiers, or bordering people unto these five Kings.
Ver. 5. And in the 14th year came Cedarlaomer, &c. ver. 6.7.
Where we have.
1. The time of this warres beginning recorded. ver. 5.Ver. 5. — In the 14th year, immediatly after the rebellion or desertion brake out and appeared.
2. The addresse to the warre declared, — Then came Cedarlaomer and the Kings which were with him, viz. his three Confaederats, they had their rendevous to put themselves into array: Ambition makes hast to draw its party together. (3) The violence of the warre at the beginning set forth by their act, and the object.
1. Their act was smiting.foreign — And they smote, that is, with the edge of the sword they slew, and vanquished all that might be assistants to the revolters, being as it seems, unprovided to entertaine such hostile force, or to resist it. foreign. Sept.
2. The object, expressed in six sorts of people.
1. — The Gaints that were in Ashterot Carnaim Sept. Cald. These were it seems a strong people among the Canaanits, as Hittites &c. Gen. 15.20. The place is also named, Ashteroth Karnaim, but it was of a later imposition, as all or most of these names be upon places and people. Jos. 13.3.
2. — And the Zuzims in Cham. — And the strong Nations together with them. Sept. — And the strong men &c. Cald. It is thought, their name was after changed, to Zanzummims, Deut. 2.20. These were a people too of the Canaanites: these dwelt in Ham, a place not else where mentioned, they might be neighbours to the former, they being called mighty ones.
3. — And the Emims, &c. — The people and place, and the Emmaeans in the city Save. Sept. — And the terrible ones in Save. Carjathaim. Cald. These are mentioned, Deut. 2.10, 11. By this name known to Moses. They must be Canaanites, that might be subsidiaries to these 5 Kings.
4. — And the Chorites, &c.Ver. 6. — Unto the plain of Paran which is joined to the Desert. Cald. — Unto Terebinthus Pharam, which is in the Desert. Sept. Here note.
1. The people of their smiting, the Horites, possessors of Mount Seir before Esau. Gen. 36.20.
2. The space of their pursuit, how farre they smote them, unto El, Paran. Gen. 21. ver. 21.
5.Ver. 7. And they returned and came to Yeyn-Mischphat, that Kadesh; and they smote every field of Amalek. And returning they came to the well of Judgment, this is Kades, and hewed down all the Princes in Amalec. Sept. — To the plain of division of Judgment &c. And smote all the region of Amalec. Cald. Here note.
1. The return of these from the slaughter of these Chorites; not weary of blood
2. The next assault, they came to Enmishphat, this name was afterward given to it. Num. 20.1.10. &c. This is Kadesh, so it is thought another from Kadesh Barnea.
3. The execution, here they smote all the field, or Region of the Amalekits. It is usuall to set out countries by a field. Genes. 32.3. Genes. 36.35. Psa. 78.12. Hosea 12.12. They slew the Princes of Amalek, as the Seventy; doubtles all the inhabitants great and small felt their cruelty. This name sheweth that these and the rest are related according to the names of people and places in the time of Moses, for Amalek the seed of Esau, was not yet born, neither could a people be now called by his name. Gen. 36.12.
6. And also the Amorite dwelling in Chattetson Thamar. — Which inhabit Engedi. Cald. — And the Amorites, and those that dwell in Asason Thamar. Sept.
These it seemeth were the last which lay in their way, who being smitten down, now their way was open to the main adversary whom they intended. Viz. The five kings. This Hazazon-Thamar was called Enged…, afterward a city which fell to Judah whither David fled, when pursued by Saul. Jos. 15.62. 1. Sam. 24.1. 2 Chron. 20.2.
Take these Notes from it.
D. 1. Ambition delayes no time: when it hath power to revenge any affronts against it. From the time considered with the assailants
D. 2. Vsually unjust rebellions are followed with severe destructions, and that speedily.
D. 3. Ambition labours to get confederates and ingage them with it self for its own ends.
D. 4. Vsurping ambition when it is powerful is very cruel, smiting, killing.
D. 5. Ambitious oppressors spare not nations in their power. They destroy nations not a few. Such is the rant of the Assyrian. Isai. 37.
D. 6. Vsurping Tyrans pursue after blood when they have once tasted it.
D. 7. Gods over-ruling providence maketh wicked men execute vengeance upon each other for their wickednes.
D. 8. Ambitious usurpers destroy all that is in their way to their unjust ends. Ver. 5.6.7.
The 4th particular now followeth which is the pitch battel between these parties named.
Ver. 8. And the king of Sodom went forth, &c. And ordered warre with them in the valley of Siddim, foreign.
Ver. 9. With Chedarlaomer king of Elam, &c. 4 Kings with. 5. Sept. and Cald. same.
In which passage we have these particulars to note.
1.Ver. 8. The connection of this congresse to the former invasion of the 4 Kings; in the Hebrew, it is copulative, and, some read, then & when, as noting the time; that is after that Chedarlaomer with his confederat's had made their way toward them, by slaughtering and scattering such as were conterminate & as it were in the frontiers, now it was time for the kings of the five cities to make out for their defence.
2. The parties are again named,Ver. 9. who manage this war on both sides, as Ver. 1.2.
3. The congresse They ordered the battel with them. — They joined the battel with them as others: that is, they now tried out by the sword for mastery setting wing to wing, or party to party, striving both to vanquish each other. (4) The place, in the valley of Siddem a place chosen by the king of Sodom, &c. The salt valley, Sept. So it was afterward called at the destruction of Sodom, but not at this time, — In a champian valley. Cald.
It was now a place fit for the ordering of a battel between the armies: and chosen as is thought by the five kings for their advantage because of the Picts, which their adversaries might not know.
5. The number noted of the heads of these forces now joyning battel, four kings to five, the invaders were the lesse, and the defendents the greater number.
Take these Notes from it.
D. 1. Divine providence orders the Spirits of evil men to goe out against each other.
D. 2. Revolters are not backward to their power usually to oppose their former Lords.
D. 3. Ambition and revolt are joyned many times in battel under the hand of God.
D. 4. Opportunity of place for advantage is more regarded by such wicked ones than justnes of the cause, or the help of God.
D. 5. Ambition sticks not at small disadvantages, but dares adventure for its own ends. Ver. 8.9.
The fifth particular relating to this warre is the successe, which as it was conquest and triumph to some for a time, so it was evil to others, in their slaughter overthrow and captivity, this bad successe concern's two sort's.
1. The provokers of the warre, verse. 10.11.
2. The innocent sufferers by the warre, verse. 12.
The sad condition of the former followeth.
Ver. 10.Ver. 10. And the vally of Siddim had pits, pits of slime, and the king of Sodom and Gomorrah fled, and fell there, and the rest fled to the mountaine. — The salt valley, wells, wells of slime, &c. Sept. — And the champian valley had pitts, out of which was digged slime, &c. Cald.
Ver. 11. And they took all the substance of Sodom and Gomorrah, and all their victuals and went away. — And they took all the horse strength of Sodom, &c. Sept. — Their carriages. And they plundred all the substance, &c. Cald.
In this narration of the ill successe upon the five defendants, we have to observe.
(1) The place described. (1) By its name it was the same valley of Siddim, where the battel was pitched, which it is presumed the defendents chose for their own advantage. (2) By its adjuncts, pitts, pitts of slime were there;2 King. 21.6. the doubling of the word notes the multiplicity of them, as is usual with the Hebr. Therefore our translators read, it was full of slime pitts, some say wells of water; likely it is water might be in them, but it seems they were digged for sulphureous slime, wherewith they built and made their walls; this was chosen for a trap to the enemies, but turned to their own disadvantage.
2. The event which was evil to the five kings defendants.
1. Their flight recorded thus, — And the King of Sodom and Gomorrah fled; these named, but under these names all the five with their forces are intended, these all were put to a rout. So God ordered the battel.
foreign2. Their fall declared, there they fell, the phrase usually noteth death. Joshua. 8. ver. 24.25. Judges. 8.10. It is conceived, the kings are named for their forces, which might fall into the pitts, choosing rather to perish there, than to fall into the hands of their enemies; but the king of Sodom is reported hereafter to come and congratulate Abrams victory, which is most likely the same, and therefore dyed not there himself.
3. Their dispersion thus continued — And the rest fled to the mountain, or mountanous country for shelter. They could not rally again for defence, but were all scattered. (4) The plunder which the invaders took from them. (1) all their riches.
And they took all the substance gotten in Sodom and Gomorrah, all the horses,Ver. 11. the seventy, that is, all their carriages, if so, which was their wealth. (2) All their provisions for food. — And all their food, that is corn and provisions, wherewith the land was full: they labour to impoverish and starve, whom they killed not.
5.foreign Their return with the spoile of the enemy. — They marched in triumph over the enemy carrying all the spoile with them.
2. The event is added, which was evill to the Church or some members of it, which were innocent and onelyonly sufferers in the warre.
Ver. 12.Ver. 12. And they took Lot and his substance, being the son of Abrams brother, and went away, and he was set down in Sodom. — Abrams brothers son, and his stuffe &c. Sep. foreign. Cald. to same
Herein is noted the suffering of the Church by this warre; by the rapine of these conquerors.
1 They took Lots person, whose relation also is noted to distinguish him from the wicked Sodomits, he was Abrams brothers son, one brought up with him in the Church of God.
2. They took all his substance, goods or stuffe which was not a little, together with all his family, wife and servants.
3. Their hasting away with their captives and spoil. And they went away.
4. The occasion of Lots being taken, which was his choice of his seat neer Sodom, that place of wickedness, and his being in the city now in this time of this warre. So that now he seeth, it was but sad sitting down among the wicked, so it is read rationally by some, for he was set down in Sodom.
It learneth us.
D. 1. Sinners advantages may prove contrary, to be disadvantages to them. From the place Pits.
D. 2. Pits may take them who intend them for others. Psal. 9.
D. 3. God doth make sinners flye, and dye, and be dispersed, by sinners.
D. 4. Pits and mountaines are chosen to perish in by flesh, rather than the sword of their enemies. V. 10.
D. 5. Ambitious warres make havocke and lay waste, by killing, plundering and starving all that be in their way. V. 11.
D. 6. Warres in the world somtimes proove very prejudicial to the innocent Church of God.
D. 7. Ambitious conquerors spare neither good nor bad. All they have is spoiled.
D. 8. It is bad sitting down for the Saints among the tents of the wicked. He that chooseth their pleasures, shall feele their paines. Ver. 12.
The second general head of the chapter containeth the rescue of the captives and the spoile taken by the 4 victorious kings, atchieved by Abram: wherein.
1. The intelligence brought him. ver. 13.
2. The preparation made by him. ver. 14.
3. The execution upon the enemy. ver. 15,
4. The rescue of the captives. ver. 16.
The first of these is thus recorded.
Ver. 13.Ver. 13. And there came an escaper, and reported to Abram the Hebrew, and he was dwelling in the oak-plaines of Mamre the Amorite the brother of Eshcol and the brother of Yaner, and they were Lords of Abrams Covenant. Cald to the same. — And one of them that were saved comming shewed to Abram, the passenger, he dwelt, &c. which were sworn together with Abram. Sept.
In this we have to note these particulars.
1. The intelligencer described thus — And an efcaper came; where.
1. The connection is to be noted, which some render, then. As a particle of time, shewing it to be immediatly upon that sad event of Lot himself being taken prisoner. (2) The intelligencer, one that was escaped from the common calamity, or one of them that were saved and kept alive, and at liberty; perhaps it might be one of Lots family, or neighbors, who knew the relation between him and Abram, whether he were a good man as some conjecture, it is disputable, the Cald. speaks nothing of him, but of his escaping. (3) The motion of him, he came, doubtles it was with speed, he made all haste possible to acquaint Lots friends, and seek for succour.
2. The intelligence, and he reported to Abram the Hebrew, &c. Wherein.
1. The newes itself which he reported, and that doubtles was the dolefull event of the late warre upon the members of the Church, and of the slaughter and captivity of many, and of Lot and his family in particular.
2. The party to whom this relation is made, set out. (1) By his personal name Abram, (2) By his family-name, Hayibri. — The Hebrew; which he had from Heber of the race of Schem his great grand father, who is memorable for his constancy to Gods true religion, in the Apostacy of Nimrod, and kept the first pure language at the division of tongues, in his line God preserved his Church, upon this account is he called the Hebrew; not because he passed over the river, as the seventy seem to intimate, nor as if it were a name given him by his father, fore telling his state of travelling; the name is properly gentile, or national as the Amorite, Amalekite, &c. (3) By his habitation thus described — And he was sitting or dwelling now in the oak-plaines of Mamre, the Amorite. It was the same habitation, where he pitched after his viewing the land. Chap. 13.18.
4. By his confederats, to whom also with himself these sad tidings are brought, Mamre, Eschcol, and Haner, three Amorites.
And these were Lords of Abrams Covenant. foreignThe phrase is a proper Hebraism, which language in expressing the eminency of any one in any respect of worth or skil, calleth them Lords of such a thing, so Joseph is called the Lord or Master of dreames, that is a notable man for dreames, and the discovery of them &c. Gen. 37.19. So notable archers are called Lords of the arrowes. Gen. 49.23. So here the Lords of Abrams Covenant, are his most eminent, and neer confederats, who were in speciall league with him, above any, and so it were well read, these were the eminent confederats of Abram, it is to be thought in religion, as well as in outward human association.
The word Baall though it notes often idolls, yet properly it notes Lord in generall.
Quest. It is inquired, could Abram be ignorant of this notorious warre?
Answ. It is probable he could not, but yet he might be ignorant of the sad successe, so lately fallen out, he being as is conceived about 30 miles distant from Lot: neither did he moove sooner because he would not intermeddle with the quarrells of men, but when justly provoked, as he was by the injuries offered to Lot.
Quest. Was it lawful for him to confederate with the Amorites?
Answ. 1. It was not yet forbidden, but afterward.
2. Agreements may be made with infidels about civill things for commerce and safety.
3. It is safely presumed, that these three famous Amorites brethren, were brought to the faith of Abram, upon their eminent confederacy with him as is noted, and then the question is silenced.
Take these Notes from it.
D. 1. Providence usually in the deepest distress of his servants, sends speediest means for their help.
D. 2. God letteth some escape in publicke calamities, that may seek succour, for others who are oppressed.
D. 3. Gods escaped ones out of death and dangers, should haste to give tidings for help to others.
D. 4. It is most proper that the sufferings of the Church in one place should be declared to the Church else where for its relief.
D. 5. The line of his Church, truth, and religion, God hath kept under a proper name. Hebrew.
D. 6. It is fit that such as sit at ease in their own habitations should hear of the Churches troubles.
D. 7. God can bring heathens eminently to confederate with his Church and people in affection, and religion.
D. 8. Confederats in truth are affected with the evills that betide their parties, especially in the Church of God. Ver. 13.
The second particular now followeth toward the rescue, viz. Abrams preparation.
Ver. 14.Ver. 14. And Abram heard that his brother was led captive, and he armed his instructed ones, children of his house 18. and 300. & pursued unto Dan. Cald. same. — And Abram hearing that Lot his nephew foreign, — &c. he numbred his own house born, &c. Sept.
Herein we have storied Abrams resenting Lots condition, and his array.
1. His reception of the newes, brought him is expressed. — And Abram heard, &c. Wherein observe.
1. The connection, which is a term copulative uniting this to the former tidings; some read, when Abram heard, noting that he was immediatly affected with the sad condition of Lot. (2) The impression made upon him. He heard, and that sadly, and with sympathy, as appears by the issue. (3) The matter which affected him, that his brother was taken prisoner, and led captive by those insulting conquerors, Lot is called his brother, not for the true ground of that relation, for he was his nephew, but according to the speech of the Hebrewes stiling their kinred by that name. Yet doubtles he was dear as a brother especially in respect of his Church-relation, now that he should be led captive, and abused, and spoiled by such infidel oppressors, the noise of this affects Abram.
2. His preparation, which stands in two things.
1. His array — And he armed, &c. Wherein we have to note.
1. His act, it is read he armed, foreignhe made ready, the word signifieth to unsheath a sword; And so borrowed here to note an act of military array, he made them draw the sword. (2) His men described by three characters. (1) His catechized or instructed ones, such doubtles whom he had educated in spiritual things, and no less instructed for outward carriage and demeanor, at least for the common safety of them all, therefore are well called his trained ones. Whom he instructed also in the cause, & of Gods presence. (2) Such as were born in his house, or children of his house, that is such servants as were born in his family, had wives and children then with them in Abrams house. (3) Their number, which was 318. A great family must he have in all, there being so many numbred among them fighting men. Hence was he called a mighty Prince.
2. His pursuit of the enemy. And pursued unto Dan. — Wherein. (1) His motion, he marched after he had arrayed his company in order to the rescue. (2) His speed, he presently set out, and followed the conquerors, Josephus saith, the fifth night after he reached them, but upon uncertain grounds, as he speaks many things els; doubtles Abram lost no time after his intelligence, but hasted to the rescue. (3) His progresse, even unto Dan, a place in the north of Canaan, of old called Leshem, but when the tribe of Dan took it, they put the name of the tribe upon it. Joshua. 19.47. Iudg. 18.29. Conceived to be above one hundred miles march, yet difficulties discourage not against a good work.
Quest. But what cause had Abram to take up armes?
Answ. It is conceived by Josephus, he did it as much for the Sodomits as for Lot, and that Lot was taken because he assisted the Sodomits, but both are false, and therefore to answer for him. (1) The cause was just, the oppression of righteous persons by tyrants. (2) His end was just to relieve the oppressed, and not any way to seek himself, not so much as to a shooe latchet.
3. His call was doubtles from God immediatly; wherefore Melchizedek saith, that God had delivered his enemies into his hands. So that no ground is left for a just scruple.
Note we here.
D. 1. Tidings of the Churches miseries should make deep impression upon its members.
D. 2. Gods servants are not slow in hearing of the miseries of the Church and helping it.
D. 3. Brethrens captivity by oppressors should affect and moove to their rescue.
D. 4. It becomes righteous heads of families to have their servants instructed in righteousnesse, and trained to righteous undertakings.
D. 5. Righteous leaders called of God may array and muster forces against oppressors.
D. 6. Small force of men, and great faith in God, may do mighty things.
D. 7. Leaders affected with the oppression of the Church will haste to follow the oppressors.
D. 8. Difficulties of march in such cases do not deterre believers from the pursuit. Ver. 14.
3. The execution upon the enemy is thus recorded.
Ver. 1. And he divided himself upon them by night, he and his servants, and smote them, pursued them unto Chobah, which is on the left hand of Damascus. — Upon the north of Damascus. Cald. — And he fell upon them by night, &c. Sept.
In this relation are observable.
1. Abrams military art, discovered in his present conduct — And be divided, Ver. 15.&c. Wherein we have to note. (1) The connection, which notes the immediat onset, when he had found the enemy, no sooner had he discovered them, but presently falleth on. (2) The stratagem used, the enemies quarters being discovered, and how their camp was pitched, Abram doubtles instructed by God in this new undertaking dealeth wisely
1. In ordering his army fitt for the onset, therefore he divides them into several parties, and doubtles appoints them their several posts, both his own men, and his confederat forces of the Amorites which came with him: into how many companies he divided them is not expressed, but doubtles, herein his wisdom was eminent so to digest them, as most fitly to surprize the enemy, and so as by their signals made, they might fall on together.
2. In taking the night for his project: wherein he took the advantage of speed, of secrecy, not to be discovered, of the enemies security and oscitancy, when they were unarmed and unready to make their own defence. And distempered with intemperancy; as Josephus.
2. His valiant onset, and violent execution — And he smote them. foreignWhich expression noteth the act of the prevailing party, and carrieth in it wounding, slaughtering, routing and subduing, and this he did by his forces as Gods faithfull executioner, not pittying or sparing what God had appointed for destruction.
3. His unwearied pursuit of the victory upon these proud and cruel Potentates. — And he pursued them, &c. Where note (1) The fierce prosecution of the victory Abram with all his army; after slaying some, and putting the rest to a sudden flight, furiously makes after to cut them of in their rout.
2. The space of this pursuit, from Dan to the left, or north sides of Damascus, the Metropolis of Syria, which was from the confines of Canaan into the chief part of Syria, all this way had Abram the mowing of them down: so that the swiftest of them could carry back nothing but the sad story of a lamentable destruction. In all which Abram warred by faith, being taught of God as well as called by him, and travelling in a way unknown. Isai. 41.2.3.
It teacheth us.
D. 1. Just warre is to be managed with councel, Pro. 20.18.
D. 2. Gods councel teacheth his warriours wisdom for managing the Battles.
D. 3. Speed, prudence, and stratagems of warre are of God.
D. 4. God instructs his to take due seasons against his enemies for their defeat.
D. 5. Gods councel in warre smiteth enemies surely.
D. 6. Gods sanctified warriors, pitty not where he commands to smite, but prosecute his enemies to her abolishing. Ver. 15.
4. The rescue itself accomplished succeeds.
Ver. 16.Ver. 16. And he brought back all the substance, and also he brought backe Lot his brother, and his substance, and also the women and the people. Cald. same. — And he returned all the horse carriage of the Sodomits and he returned Lot his nephew and his goods, &c. Sept.
In this passage we have to observe.
foreign1. The act of rescue — And he brought backe or returned, it hath immediat connection to the former, upon the overthrow of the spoilers, the spoile is presently rescued, it carrieth in it redemption from slavery, and restitution into proper right and liberty.
2. The object of this rescue noted in four terms.
1. All the substance. — The Sept. reads and all the horse, which with respect to the original, must note their carriages, which on horse or other carrying beasts, they had brought away from Sodom, all the riches which they had gotten, and the conquerors had made plunder; the worth of it, and the universality of it are here noted, all the substance or wealth.
2. He brought backe his brother Lot, and his substance. In which we may note, — (1) The act of rescue is repeated, as eminently aimed here at though others fared the better for it (2) The object, his brother Lot and his substance, family-goods and all.
3. The women, poor helpless creatures, the common prey to cruel lustful souldiers. — Those of the weaker sexe lesse able to resist, and therefore more liable to rapine and injury, these also he rescued.
4. And the people, — These doubtless were the whole rout of prisoners taken in battel and afterward, which they carried away in triumph, making them to serve with bitternes; all these are redeemed from hard masters, and set at liberty in their own places.
Take these Notes hence.
D. 1. The time of the wickeds overthrow is the season of the Churches rescue and deliverance. Connect.
D. 2. As the Church fare's ill with the world in their miseries, the world fares the bitter for the Churches mercies.
D. 3. Mercies properly are to the godly and theirs, though the world is better'd by them.
D. 4. Warre is most injurious to the weakest sexe, but God rescues them at his will.
D. 5. The meanest of people have their part in Gods deliverances.
D. 6. God may bring backe sinners from one misery and reserve them for a greater. So these Ver. 16. Such was Sodom.
The third generall of this Chapter containeth Abrams gratulations after his victory and his carriage under them.
Ver. 17. And the king of Sodom went out to meet him, after he returned from smiting Chedor-laomer, and the kings which were with him, to the valley Shaveh, this is the vale of the king. — And there went out the king of Sodom, and the king of Gomorra, &c. from the slaughter, &c. This is the field of king Melchizedec. Sept.
In the plaine valley, which is the refreshing place of the king. Caldee. After Abrams victory two parties are observed to meet and congratulate him for his good success, (1) a party of the world. The king of Sodom and his. (2) A party of the Church Melchizedek. The history of the first is interrupted, beginning at this 17th, and continued from the 21th verse to the end. The second is related together, verse 18.19.20.
In this 17th verse we have an entrance into the king of Sodoms congratulation,1. Entred. Ver. 17. 2. Continued. 21. wherein note. (1) His motion, and the king of Sodom went &c. Herein we have. (1) The connection. And, which some read wherefore, or therefore, that is,Ver. 17. because newes came of Abrams victory, and rescue of the captives, then, or therefore, this king hasten's. (2) The subject, the king of Sodom, onelyonly named in the original, the Sept. add's the king of Gomorra. It is likely so many as were alive, and whom the rescue concerned, now were willing to see and congratulate the conqueror, though but for their own sakes. He that perhaps would scorn to own Abram before, now is willing to acknowledg him his patron and deliverer. (3) The motion itself, he went out, doubtles without delay speeding to see the prey rescued.
2. The end of his motion — To meet him even Abram, which carrieth in it, his joy at the victory, his congratulation of him, and acknowledgment of his valor and success; herein however discovering humanity, though for his own ends.
3. The time and cause of his motion, described as followeth (1) The time was after Abrams return, or comming back from Chobah toward his own place neer Hebron. (2) The cause is his victory over those conquerors, and slaughter of them who not long since routed the king of Sodom and his confederats, slaughtered and led captive as they pleased; these being subdued, and that yoke of oppression broken and the captives rescued, give the cause of this visit from the king of Sodom.
4. The place whether he mooveth, and where he meets him described by two expressions. — 1. To the valley Schaveh, this being the proper name of it as is conceived, some read the plain valley. Cald. (2) The title more general. This is the kings valley. — Some conceive it so called for the excellency of it above others as a noted valley. The Caldee saith, it was the house or place of the kings refreshing. The Sept. read it the field of king Melchizedek. Now he is noted to be king of Salem, and in after time it was known a valley neer Jerusalem that held that name of the kings valley, where Absalom set his pillar. 2. Sam. 18.18. It is likely to be the same, known also by this name when this history was written, & probably belonging to Melchizedek, being king of Salem. So farre was Abram returned homeward, and here the king of Sodom met him. It is likely to be a large place, where all the spoile & captives might be distributed unto him & the rest concerned in them.
Take these Notes hence.
D. 1. Conquerors usually want not observance and congratulations from the world.
D. 2. The powers of the earth are somtimes forced to acknowledge the prowesse of Gods Saints.
D. 3. Humanity perswades men to the acknowledgment of God to any, whom God makes helpful to them.
D. 4. The killing of the slayer, and breaking the yoak of the oppressor is cause of congratulation to the oppressed.
D. 5. Nature will not be slow to meet and congratulate its deliverers.
D. 6. Deliverance may make men goe farre to acknowledge Gods servants, who before would scarce vouchsafe to goe out of doores for them. Ver. 17.
The second congratulation now followeth, before that of the king of Sodom is finished. Viz. That of the Church acted by Melciz…dek.
Ver. 18. And Melcizedek king of Salem brought forth bread and wine, and he was Priest to the most high God. — Of the most high, Sept. — King of Jerusalem; &c. And he a Minister before the high God. Cald.
Ver. 19. And he blessed him, and said, blessed be Abram to the most high God, possessor of heaven and earth — Melchizedek. &c. Who created heaven, &c. Sept. — Before the high God, whose possession is heaven and earth. Cald.
Ver. 20. And blessed be the most high God who hath delivered thine enemies into thy hand; and he gave to him the tenth of all. — Under thy hands, &c. And Abram gave, &c. Sept. — And he gave to him one of ten, of all things. Cal.
In the whole we have two heads considerable.
1. The congratulation of the Minister of God. Ver. 18.19.
2. The return of Abram Gods servant. Ver. 20.
In the former, we have to note more distinctly.
1. The person congratulating expressed here.
1. By name. Melcizedek: which in the old Testament is but once here mentioned by Moses, and once by David. Psalm. 110.3. Much stirre hath bin who this should be, whose proper name this is: the conceit of them, who thought him to be an Angell, Spirit, or Christ himself is foolish, it is evident he was a man, a King that swayed a scepter among men, therefore no Spirit, and Christ was a Priest after his order, therefore he could not be the fame.
Such as more rationally deem him to be a man, are not agreed about him. Some ancient and modern Jewes and Christians, judge him to be Schem; the Patriarch, the Son of Noach, who was now surviving: but to be peremptory, where the Spirit doth not speak expresly, is rashnes, if the Apostle be the best interpr…ter of Gods mind, he saith, that he was without Father, without Mother, and without Genealogy, having neither beginning of life nor end of dayes, which must be meant in respect of any holy record of these, not simply, for if he were a man he must have all these: but none of these are reported of this Melcizedek in all the sacred story. Yet of Schem, his beginning and end, &c. are known. In short whoever it was, known by this name, surely the Spirit of God would have us to be ignorant of him, and not to search farther than is revealed concerning this thing. It was therefore an extraordinary person, raised up by God, to be a speciall type of Christ; who was not of Abrams family, but by Gods call exalted and set up above him. This is enough for us to believe.
The connective particle by which this man is brought in with his congratulation. Is best read adversatively to what went before of the King of Sodom, he came out to meet Abram, but this great minister came to blesse him, and blesse God for him.
2. The person congratulating is expressed by his office, and proper works of it, which is twofold. (1) Kingly, expressed by his liberality — The King of Shalem brought forth bread and wine. Wherein we have to consider.
1. The title of office. King of Shalem. the former name noted his power and vertue, he was King of righteousnes, so the Apostle expounds the name of Melcizedek. and therein commends him beyond all the Kings on earth, a fit type for Gods King, his own Son, this title notes his power, and his place. King of Shalem, which afterward was called Jerusalem: this the Spirit also sheweth to be King of peace, and from the notation of the name sheweth the fruit of the goverment of this King to be peace; very fit also in this respect to be a type of the prince of peace. The disputes about the variety of places under this name Shalem are of no great worth: seeing it is mostly agreed that this was the seat of this King which afterward was named Jerusalem: and in Davids time called by the name of Salem. Ps. 76.5.
2. The work of this office is added, He brought forth bread and wine. This notes the free, liberal, and royall entertainment of a King towards Abram, and his wearied troopes, that were with him. The letter is plain. (1) The act, He brought forth, or caused to be brought forth and presented for refreshing to Abram. (2) The object, Bread and Wine. Metonymically, for all food and necessaries, which might be requisit for the condition of the wearied souldiers, all this he did as King expressing bounty: therefore the Apostle intending mainly to speak of his Priesthood. Heb. 7. Doth not mention a word of this as not appertaining thereunto. Irrationally therefore is it read and urged by Popish Doctors, that he offered bread and wine in sacrifice to proove the Sacrifice of their Masse; whereas, the history is so clear, that it was a gift for Abram and his men, and no sacrifice to God. Neither doth the Apostle mention it as any act of his Priesthood.
Take these Notes hence.
D. 1. Congratulations of the Saints to the sweet successes of the Church, are opposit to the worlds.
D. 2. God had some chosen vessells out of the family of Abram, under whom he gathered his Church.
D. 3. An extraordinary King and Priest God hath somtimes set up as a proper type of his own son.
D. 4. A King of righteousness and peace, is best to typifie the prince of peace himself.
D. 5. It is enough to know concerning Melcizedek that God would not have him known. Hebr. 7.3.
D. 6 Gods King is tender in refreshing Gods wearied servants. The King in type and truth.
D. 7. The bread and wine of Melcizedek was given to men, not offered to God.
D. 8. All full provision is made by the King of righteousnes and peace, for Gods victorious servants. Ver. 18.Ver. 18.
2. The Priestly office of this Melcizedek is described; and as formerly he congratulated Abram as a King, now he doth it as a Priest. Wherein we have to observe,
1. His office asserted And he was Priest to, &c. Wherein these terms are obvious.
1. The subject of this assertion connected and continued, and he, or even he. Which notes.
1. The identity of the person, it was Melcizedek, the very same, he that was King.
2. The singularity, it was he, and none else, he and not another, who in this was made like to the Son of God, or made fit to typify or resemble and liken him in his priesthood.
2. The attribute here given unto him, a Priest to God most high,
Whereof are two parts.
1. The title of office, Priest, as Hebr.foreign and Sep. A Minister as the Cald. Which is a proper general name, so the originall word signifies somtimes a chief officer or Minister, next the King, as the Priest is next to God. 2. Sam. 8.18. compared with. 1. Chron. 18.17. Heb. 5.1.
In this is carried.
1. The nature of the office, which generally was to deal in all things for the people toward God, and especially to offer sacrifice for sin and to make reconciliation, to intercede for, and blesse the people.
2. The eminency of the office, it was the Priest, eminently declared above all other sacrificers, for so Abram was a Priest himself, and did minister at the Altar, as we read frequently.
3. The reciprocation of this office with the person, so that it could pass no farther from him to any other, but he was that Priest, and that Priest was he.
2. The relation of it whose and to whom he was this minister. To the God most high, Hebr. Of God most high, Sept. Before God most high. Cald. All do but set out the author and great Lord to whom this minister had relation. So we know officers receive their dignity from the greatnes of the Lords to whom they do belong. Now none so great as this Lord. Set forth here. (1) In his nature included, he that is. And of whom, and to whom all things are. No other can be God.
(2.) In his power, it is the mighty one; or God almighty, he that doth whatever pleaseth him.
(3) In his height, the most high, which is here first used, with respect to Abrams victory, and Melcizedeks blessing, which notes his exalted glory above all creatures, and is the character of the onelyonly true God, in opposition to all false ones, Isai. 57.15.
Take now from hence these truths asserted.
D. 1. It must be the same, and no other person, King and Priest, who represents the Son of God.
D. 2. There was a priesthood before the Law eminent for blessing, and reciprocal to one person, the type of Christ.
D. 3. It is God most high whose priesthood this is, who giveth the honor and efficacy to it above all, how eminently must that Priest blesse, to whom the heigth of God is assistent? V. 18.
2. His Priestly work expressed, which is all in blessing, & that is twofold; which is here expressed.
1. The blessing terminated on Abram, wherein observe.
Ver. 19.1. The manner of giving it, by speaking — And he blessed him and said, that is, he blessed him by saying. The Sept. reads, and Melcizedek blessed him, to take away that doubt of the party blessing, which likewise the Apostle doth confirm. These terms are more distinctly to be observed.
1. The term of connection, which knits the work to the office. He was the Priest of God most high And, or therefore he blessed, &c.
2. The act, or work annexed, he even Melchizedek, blessed him, where we have.
1. The blesser, he, the Priest, as the minister and instrument in Gods hand for this work, he is efficient and bestower of the blessing, therefore greater than Abram, as the Apostle gathereth. Heb. 7.6.7.
2. The blessing carried in the word, which for the matter of it followeth hereafter, but here it notes some special good added and bestowed upon Abram, and that effectually.
3 The person blessed Abram himself, herein lesse then Melcizedek, however otherwise the heir of promise, and now a glorious conqueror, and redeemer of the Church.
3. The manner of blessing. And said, that is by word speech he and blessed him, of which note,
1. The kind of word, it was Prophetical.
2. It was petitionary, by way of prayer.
3. It was authoritative, and powerful, bringing from God the good prophesied and prayed for upon Abram.
2. The matter of the blessing itself. Blessed be Abram to the most high God, &c. Here note. (1) The subject of this blessing, Abram the friend of God.
2. The matter of the blessing, it is all good both spiritual, and temporal: even all within Gods compasse, all that was carried in the promise.
3. The certainty of it, be he blessed, or he is blessed, the good is, hereby put into actual being.
4. The author or fountaine of it, God, expressed here by two attributes. Which magnify the blessing.
(1) God most high. That is, God exalted in glory, at the height of his Power, wisdom, goodnes, holynes and glory, to be blessed from him, gracious to him, accepted and beloved of him, and abounding with all good before him, how highly blessed must this soul be?
2. Possessor of the heavens and the earth. Creator, the Sept. render it by mistake of the word, more than of the matter, for the Creator onelyonly is Lord and possessor of them. Now this add's to the weight of the blessing, that if any thing in heaven or earth can be good for Abram, he that possesseth both, is the spring of blessing, from whence Melcizedek fetcheth it for Abram, and he faileth not of it. Thus farre the blessing upon man, even Abram.
Which teacheth us.
D. 1. Office and work are joined together in all Gods Minsters, Priest, and blessing.
D. 2. A ministry God hath used to blesse his people, extraordinary and ordinary.
D. 3. God hath made his blessed ones inferior, and ingaged to his blessing ministry.
D. 4. The chiefest of Gods Priests have blessed Saints by prajer and prophesy.
D. 5. All blessing on soules and bodyes is certainly conveyed to Abram and his by Gods own Priest. Melcizedek and Christ.
D. 6. God alone is the fountain of blessing through his ministry.
D. 7. The heigth of God glorifieth the blessings of his ministry upon his people.
D. 8. Gods possession of heaven and earth filleth up the blessing of Abram and his seed. Ver. 19.
2. The next work of this Priestly office wherein Melcizedek congratulat's Abram, is a blessing given unto God. In which are obvious.
Ver. 20.1. The Priestly act, blessing. Recorded thus, And blessed be, &c. (1) The connection of this blessing unto the former, Gods praise with his Churches good, it must be joined inseparably. (2) The work is blessing; which being terminated upon God, cannot signify as before the donation of any good to him, for the creature can adde nothing unto God. But the blessing of man unto God consists.
1. In the acknowledgment of all good from him.
2. In confessing his name upon all our good.
3. In returning thanks and praise for all, so blessing and thanksgiving are synonymous, Matthew. 26.26. compared with Luke. 22.19. OnelyOnly this differs from common blessing of men, in that it is an act of office even of Gods own eminent high Priest, whose blessing to God and man is effectual to man for good, to God forlory in adoration.
2. The object of this blessing is God most high. Wherein note.
1. His being as the cause of beings is blessed.
2. His power above all creature power is confessed.
foreign3. His heigth, that he is higher than the highest, who hath all things under him.
And thus he is blessed here, that is, acknowledged, confessed, praised, and worshipped.
3. The reason of this present Priestly act, Gods good hand upon Abram, thus paraphrased — Who hath delivered thy distressers into thy hand, or who hath given thine enemies under thine hand. Three parties are here considerable, in this reason of the blessing.
1. God the author of the Churches deliverance, and subduing of the distressers. He alone gave up those raging enemies, and cast the victory upon Abram: he gives them for a prey, and he gives the spoile to Abram.
2. The proud usurping enemy subdued, and brought under Abrams hand or power, they were now foreign — Although enemies, yet enemies subdued, distressers led captive, and brought under command. This is a just cause of blessing. Exodus. 15. Judges. 5, &c.
3. Abram honored and crowned with victory. God delivered and his hands onelyonly take the enemy into his power, to execute the will of God upon them. God is the giver and Abram onelyonly the receiver of the conquest, therefore God is blessed. So farre the congratulation.
2. The return of Abram to Melchisedek after his congratulation followeth thus, — And he gave to him the tenth of all.
In which are. (1) The connection, and, which knits immediatly this return of the blessed one unto the blesser. (2) The solvent here is Abram blessed by Gods high Priest, he that was heir of promise, even he for himself, and all his acknowledgeth duty and homage to God, and the Priest of the most high by this return.
3. His solution, wherein. (1) His act, he gave, that is, (1) Obedientially, as a just debt. (2) Freely without coaction. (3) Thankfully, by way of acknowlegment. (2) The matter of his retribution. The tenth of all, or one of ten of all, as Cald.foreign
Herein observe.
1. The stinted portion, it was the tenth part, neither more, nor lesse.
2. The extended bounds of this portion, it is expressed, of all; the Apostle saith of the spoiles, which must be meant of those taken from the four kings, for of the spoiles of Sodom he took nothing; this must be granted; but yet the universal particle here seemeth not to be bounded to spoiles, but that Abram, did of all he had give the tenth: and however we read not of payment of them but in this place, yet it hindreth not but that Abram paid this acknowledgment to this Priest continually.
4. The solved, or the superior to whom this homage is paid in Gods steed, is his Priest Melcizedek long before the law, authorized by God take this acknowledgment, and whereby the Apostle concludes him to be greater than Abram. Heb. 7. vers. 4.
Some queries here would be answered.
Quest. 1. How came Abram to pitch upon such a portion as the tenth, why not rather a fifth, or third, or half, or all?
Answ. 1. Nature could not dictate such a portion for God, but rather all, because all is from him. (2) The law of tents was not then written, which afterward was, Levit. 27.30. Numb. 18.24. (3) This must be the positive law of God revealed at that time, as God was pleased to make known his will; of which we have the practice both in Abram here, and afterward in Jacob. Gen. 28.22. Wherein the great God condescends much to man.
Quest. 2. Whether from hence, it being before the Law, may be evinced, that such a proportion is due under the Gospel?
Answ. Unto which that I may return plainly I shall give an answer in these propositions.
1. That this portion was a due to Melcizedek.
2. That Christ was the Priest of Melcizedeks order.
3. That the Priesthood is reciprocal with Christ.
4. That the tenth of all is proper unto that high Priest, and at his dispose.
5. That he hath not abated of that proportion, which God hath required from men.
6. That the tenth of mens estates is due to God, of which he alloweth a full measure to the Gospel-ministry, and the rest to other uses at his pleasure.
Take these notes from it.
D. 1. Blessing from God to man requireth immediatly mans blessing of God again. Connect.
D. 2. Priestly blessing of God, is his ordinance, as well as Priestly blessing from him.
D. 3. The confession, praising and adoring of God in his being, power and highnes is all the blessing soules can give to God.
D. 4. High blessings from God must have high blessings and praisings of him answering them.
D. 5. God alone gives the events of warre, subduing to enemies, conquest to the Church.
D. 6. Such providences command blessing and praise for God who orders them.
D. 7. The best congratulation to conquerors is thankes-giving unto God for them.
D. 8. The blessed mans return unto God is not long after Gods blessing of him.
D. 9. The tenth of mens estates in the world is Gods specially, to be disposed as he will.
D. 10. A soul blessed of God will freely pay this homage to him, or his assigne.
D. 11. Reall thanks of mens substance must be given to God as well as lip confession.
D. 12. All such returns must be made with professed subjection unto God, and his Christ the means of blessing, and all the instruments of the same. V. 20.
2. Now followeth the King of Sodoms congratulation continued, wherein are obvious.
1. The King of Sodoms offer by way of thankfulnes unto Abram.
Ver. 21.Ver. 21. And the King of Sodom said unto Abram. Give to me the soull, and take the substance to thy self. Cald. same. — Give me the men, but take the horse carriage to thy self, Sept.
In which passage we have obvious to view.
1. His friendly communication annexed to his former access. ver. 17. Then, or and, that is, after he was come, the King of Sodom said unto Abram, that is, by friendly communication discoursed with him.
2. His petition to him — Give me the soul, wherein (1) He desires a gift, but no debt; acknowledging all due to the conqueror, but begging an act of grace from him. (2) The matter of the gift desired, the soul, where there is a double figure (1) Enallage numori. Soul put for soules, singular for plural. (2) Synecdoche partis pro toto, soules for men, women and children of all ages and relations, which did belong to him: The Sept. read plainly, give melo the mee, that is, all persons belonging to his dominion: and no more, for Lot and his company were set free by themselves.
3. His concession, what he would willingly give to Abram as a due acknowledgment thus expressed — And the substance take to thy self. It was taken by Abram, and before by the Spoiler, and therefore is it in his hand to give it to the King of Sodom as well as the persons. Neither doth the King speak here as proprietor, but as an ingenuous client yeelding willingly to him what he had, wherein is obvious. (1) Ingenuity and freenes in yeelding up all.
(2) Liberality and fullnes, all the substance, goods, and riches belonging to Sodom; which the four Kings took away, all their horse-carriages as the Sept. seem to call it. So farre as a man he acknowledgeth himself indebted to Abram, and therefore offereth this hommage.
Note from it.
D. 1. Successes will bring great men of the world to friendly communications with Gods people.
D. 2. Lofty proud enemies may become petitioners to Gods servants
D. 3. Persons are more desirable to Fathers and Kings, than goods and riches.
D. 4. Ingenuity will take as a gift of grace, what was its own, yet taken and redeemed.
D. 5. The soul makes man so much desirable, he is therefore stiled by that name, give me the soul, &c.
D. 6. Ingenuous Spirits will be free and full in acknowledgments to their redeemers. V. 21.
2. Abrams return to the King of Sodoms offer, recorded.
Ver. 22.Ver. 22. Then said Abram to the King of Sodom, I have lifted up my hand to Jehovah the most high God, possessor of heaven and earth. — I will stretch out my hand to God most high who created heaven and earth, Sept. — I lift up my hand in prayer before the Lord the most high God, whose possession is. &c. Cald.
Ver. 23.Ver. 23. If from a thread even to the latchet of a Shooe, or if I take of all which is to thee; and thou shalt not say I have inriched Abram. Cald. to same — If from a thread to the latchet of a shooe I shall take of all that is thine; that thou mayest not say, that I have inriched Abram. Sept.
Ver. 24.Ver. 24. Besides onelyonly, what the youths have eaten, and the part of the men which went with me, Yaner Eschcol and Mamre let them, or they shall take their portion, Sept. and Cald. same.
In this reply of Abram we have to note.
1. His declaration to the King of Sodom as touching the offer made by him.
Then Abram said to the King of Sodom, that is, after his ingenuous proffer, he speaks friendly to him again, and with all declares his mind freely, as to the grant he made.
2. The matter declared, in three heads.
1. His adjuration, or vow by oath which he had made to God, wherein we may see.
1. The deponent. Abram, Gods friend and servant.
2. The form of deposition. I have lifted up my hand, &c. A fashion used in swearing. Dan. 12.17. Rev. 10.5.6. I have lift up my hand in prayer, as the Caldee; but it is more properly, the symbol of an oath; so he declares, that he had bound himself according to what followeth.
3. The object of this service, or peece of Worship, God, set out here in four, titles.
1. Jehovah. He that was, is, and is to come.
2. El, The mighty God, who had saved him. (3) The most high. (4) The possessor, &c. All note him to be the true God onelyonly.
4. The matter deposed, which in generall was not to take the least thing of the King of Sodom. Two particulars are here expressed.
1. The thing deposed. If from a thred to the latchet of a shhooe, it is a form used in swearing, which is defective and doth require supply; as, if I take, let God require it: so it is rendred well negatively I will not. Heb. 3.11.18. Psalm. 95.11. (1) The matter sworn is that he will not take from the King of Sodom, no not by his grant. (2) The extent of it, not from a thread to a shooe latchet, not a jot of all that was his, so little was this holy conqueror taken with the love of spoil. (2) The reason of this deposition, the connective particle here may be read causally because thou shalt not say, &c.
1. He reasons from the person, not thou the King of Sodom, but God most high shall have the glory of all my acquisitions. (2) From the substance, it is not riches that mooved me to undertake this warre, but righteousness, it was not to be made rich by thee. (3) From himself: Abram hath a promise from the possessor of heaven and earth, of all blessing, and should he be inriched by Sodom. Upon his own side, faith, righteousnes, and contentation, is the reason of his refusall. Upon the king of Sodoms side, his boasting by such mean's and taking occasion to reproach God; and to lessen his blessing to Ahram.
2. His reservation, which is just, he would not injure others, by his own free refusal of the spoil. Two exceptions therefore he maketh.
1. Concerning the food which the yong men had eaten, which doubtles were Abrams trained servants called here young men or youths.
This was the justest thing that could be, that souldiers should eat when they were venturing their lives for their rescue. Meat onelyonly excepted for his souldiers in the time of their work Abram will touch with nothing else of Sodoms.
2. Concerning his confederats, and the part of the men that went with me, &c. Excepting also the part or portion, taken by them and due unto them; which was most righteous, that his freenes for himself should not prejudice others in their right: he gives order for them, they shall have, or let them have their part.
It Learneth us.
D. 1. Grace denieth not civil returns to ingenuous carriages of men.
D. 2. It beseems the children of grace to bind themselves by oath from evil.
D. 3. Such oathes must be made to the true God onelyonly. It is part of his Worship. Isai. 65.15.
D. 4. The being, power, heigth and sufficiency of God, are enough to take of his servants from all ingagements to men. Ver. 22.
D. 5. Gods sanctified ones having enough in and from God, abhorre to take from worldly men to his dishonor.
D. 6. Gods servants undertake no warre for spoil but righteousnes to redeem the oppressed.
D. 7. Neither thread nor shooe latchet advantage will righteous soules take from the wicked upon their successes.
D. 8. It is the beleeving magnanimity of the heirs of promise, not to be inriched by the world, though by right they may claim it. Ver. 23.
D. 9. Vowes to God must not imply unjust things to Men.
D. 10. Liberality of some eminent Saints, must not prejudice the right of other men, to give that away. Abram so provides for his confederates. Ver. 24.