These made war. Genesis 14:1-12 The first war on record T. H. Leale. I. AS TO ITS MOTIVES. 1. Ambition. 2. Plunder. 3. The desire to recover lost sovereignty. II. AS TO THE CONDITIONS OF ITS SUCCESS. From the failure of human foresight, and the endless complications of events, it may happen that the battle is not always to the strong; still there are general conditions of success. Some of these may be seen in the instance before us. 1. By depriving the enemy of all friendly help. 2. By favourable physical conditions. 3. By moral causes. III. AS TO ITS RESULTS. 1. That men often suffer who take no part in the quarrel. 2. That the vanquished do not always benefit by the discipline of adversity. ( T. H. Leale. ) Hints for teaching The Congregational Pulpit. I. See here an example and contrast of UNLAWFUL AND LAWFUL WAR. Chedorlaomer and Abram both went to war: but the former did so from pride, covetousness, and hatred to his neighbours; the latter from love to his neighbour, pity for the innocent captives, affection for his kindred, and zeal for right. The outward act was the same, but the motives as different as light and darkness. But could not God have delivered Lot and the other captives without Abram's interference? Certainly; but God commonly works by means, not by miracle; and this was the means He chose, to humble the pride of the oppressor, to deliver the injured, to exercise the faith and courage and energy of Abram and his servants, and to put honour on Abram. War is always a dreadful thing; it must also be a most wicked thing, except only when the great law of love to our neighbour requires it ( 1 Kings 8:44 ; Judges 6:12, 14, 16 ; Romans 13:4 ). II. MELCHIZEDEK is one of the most remarkable OLD TESTAMENT TYPES OF CHRIST (see Psalm 110:4 ; Zechariah 6:11-13 ; Hebrews 6:20 ; Hebrews 7:1-3 ). By this I understand, not that Melchizedek personally, during his lifetime, was a type of Christ to Abram or his contemporaries; but that the history of Melchizedek's interview with Abram is so recorded, by Divine inspiration, as to supply an image of Christ. The type lies not in the man, but in the Scripture record. St. Paul expresses this by saying he was "made like unto the Son of God," i.e. , made in the history a figure of Him. In his names and title, "King of righteousness" and "King of peace" ( Isaiah 9:6 ; Isaiah 11:4 ; Isaiah 32:1, 17 ). ( The Congregational Pulpit. ) War J. C. Gray. I. THE MARAUDING CHIEFTAINS. 1. Their names suggestive of character. Heads of savage and wandering tribes; having their headquarters in the plain of Shinar and neighbourhood. 2. Cause of this recorded war not given. Probably to be referred exclusively to the cause stated ( James 4:1 ). Doubtless plunder and tribute the chief objects sought. 3. Falling upon the kings of the plain, most probably by surprise, they were victorious. Levied tribute and returned. 4. Tribute paid during twelve years; declined in the thirteenth year. By this time the kings of the plain thought they were strong enough to resist; had probably organized resistance. 5. Chedorlaomer and his confederates march to enforce payment, taking and plundering various cities on their way (vers. 5-7). 6. Battle of the Vale of Siddim. The kings of the plain hemmed in and destroyed. The nature of the ground facilitating their overthrow. II. THE CAPTURE OF LOT. 1. He was in Sodom when it was taken (vers. 11, 12). He now suffers the penalty of his folly. "He that soweth to the wind shall reap the whirlwind." 2. Perils arising from worldly choice and ungodly companions. Young people often suffer through their companions. Lot lost the property for the increase of which he was so anxious. He trusted more to the strong walls and untried friends in Sodom than in the living God. "This their way is their folly." 3. A hopeless captivity and poverty are now before him. From what quarter could he expect deliverance? III. THE BRAVERY OF ABRAM. 1. He hears the news. 2. Summons his confederates. This an alliance for mutual protection and defence. 3. Collects and arms his trained servants. These, with the retainers of his friends, make a numerous band. 4. Marches in pursuit of Chedorlaomer. Might have abandoned Lot to his fate. Hurries through the country and overtakes the spoilers and their captives at Daniel 5. The night attack. Surprise of Lot. Abram to the rescue. The forces divide, that the enemies' camp may be attacked from various sides at once. Consternation and rout of the confederate kings of the east, and the rescue of Lot. 6. The kings not only routed, but pursued and slain. A guarantee of freedom in the future from molestation. LEARN — I. Evils of war; desolation carried through a great country and into many cities and homes. The innocent perish with the guilty. II. Results of thoughtless choice of home and friends. III. Friend in need is a friend indeed. Abram prosperous does not abandon Lot in adversity. IV. Jesus, the great conqueror, delivers our captive souls. ( J. C. Gray. ) The battle of the kings Melchizedek The Congregational Pulpit. I. IN ITS LITERAL ASPECTS, WE SHALL CONSIDER THE OCCASION OF ABRAHAM'S CONFLICT; HIS SPIRIT AND CONDUCT IN IT; AND HIS BEHAVIOUR AFTER IT. 1. The occasion. It was necessary that depredators should be kept in check, and the plan adopted by Abraham was the only one possible in that age. Abraham was not actuated by love of conquest or desire of gain, still less by a spirit of revenge. He merely sought to deliver those who had unjustly been made captives, and to recover stolen property. His functions, as warrior, were essentially those of our modern police. It seems impossible to find fault with his conduct in entering on such an expedition; and thus far it would be easy to show the allowability and even the duty of engaging in defensive war. You will also see how piety and faith do not unfit a man for the active duties of life; or even for bold and heroic enterprises, when these come in the way of duty. Religion does not unman us. It does not make us effeminate, or cowards. Rather, it ennobles and strengthens our whole nature. 2. Abraham's conduct in the fight. It was distinguished by generosity, valour, prudence, righteousness, and faith. It is not hard to account for his victory. 3. His behaviour after it. We see this in his conduct toward Melchizedek; and in his conduct toward the king of Sodom. He presented to God a tithe of all the spoils, which at once displayed his piety, and rebuked the idolatry of the inhabitants of the cities of the plain. From motives of piety, we may explain his conduct to the king of Sodom. He refused any reward for ills services. This he did, in order to evince the purity of his motives; also in order to avoid undue fellowship with idolaters. This behaviour was the more necessary because of the false position in which Lot had placed himself. And here we see the folly of mingling closely with the ungodly. Lot could not rebuke the Sodomites, for why had he come to live among them? Neither did he gain anything, but lost much, by preferring their country on account of its wealth and fertility. II. APPLY IT TO OUR SPIRITUAL HISTORY. 1. The believer is called to fight against many foes. This is not a fiction, but a reality; nor is this a despicable, but a most important species of conflict. Our enemies are spiritual spoliators. 2. Let us consider the spiritual Melchizedek, and our relation to him. 3. See in this history how far God notices the wars and commotions of the world. Only so far as they stand connected with the history and welfare of His people. We should do well to cultivate the same spirit; and judge of all events by the light of the Word of God. And then we shall be better able to comprehend the real importance of mundane changes and events; while we learn to be patient and hopeful under all adverse circumstances, for we know that God will take care of us; and the path of duty will be the path of safety. ( The Congregational Pulpit. ) War J. Parker, D. D. Prince Eugene, speaking of war, said, "The thirst of renown sometimes insinuates itself into our councils, under the garb of national honour. It dwells on imaginary insults; it suggests harsh and abusive language; the people go on from one thing to another, till they put an end to the lives of half a million of men. A military man becomes so sick of bloody scenes in war, that in peace he is averse to recommence them. I wish that the first minister, who is called to decide on peace and war, had only seen actual service." ( J. Parker, D. D. ) The Salt Sea. — The Dead Sea a special memento of the doom that awaits the wicked T. Williston. Near the southeast corner of Palestine is a body of water more remarkable in some respects than any other on the earth. Though the Jordan is annually pouring a vast quantity of fresh water into this remarkable lake, its own water is intensely salt, exceeding in saltness that of the ocean; and so great is its specific gravity that "one floats easily on its surface, as if reclining on a couch." He who bathes in it can, as Mr. Stephens affirms, lie on the water and read or even sleep; but when he comes out, his body will smart and burn, and he will find himself partially incrusted with salt. This mysterious lake has no visible outlet, and yet, strange to say, it never overflows. By means of evaporation it preserves nearly the same level throughout the year. No vessels are seen on its bosom, no fish are found darting through its saline waters, and neither grass nor flowers nor green trees are found in its immediate vicinity. A silence like that of the tomb broods over it, and its entire aspect is dreary, dismal, and desolate in the extreme. In view of these facts, it is not strange that what in our text Moses calls "the Salt Sea" should in modern times be denominated the Dead Sea; for, perhaps, no better emblem of death and desolation could be found on the face of the globe. But has this mysterious sea always existed? Has the gloom and desolation that now marks the spot always reigned there? Ah, no! The spot now occupied by the Salt Sea was once a part of the fertile valley of the Jordan; and the tramp of armed men was once heard where now an almost unbroken silence prevails. What has produced this marvellous change? What throe of nature, what mighty power, has transformed the Vale of Siddim into a salt, sluggish, unnavigated lake, having naught but its history to render it attractive? The answer is found in Genesis 19:24, 25 . So filthy and unutterably loathsome had the doings of the Sodomites and their neighbours become, that God saw fit not only to put an end to their vile career, but to make the very spot they occupied, the very cities they dwelt in, a visible and abiding monument of His abhorrence of sin, and of what all who persist in sin have to expect. He saw fit to convert a fertile and populous valley into a scene of desolation and ruin; to bury beneath the waters of the Dead Sea a tract of earth which its inhabitants had so awfully defiled. God's object in all this was, to "make them an ensample unto those that after should live ungodly." And to render the lesson more effectual, He chose to set up, on the spot once occupied by those cities, a striking remembrance of their wickedness, and of the vengeance that overtook them. As a tombstone reminds us of our mortality, or as a rainbow reminds us of a deluged world, so should the Dead Sea, whether actually seen or only thought of, prove an impressive memento of "the wrath to come." Hear its warning voice, ye worldlings and sensualists, and become wise! else a desolation will soon overtake you that is far gloomier and more terrible than that which now broods over the buried cities of the plain. ( T. Williston. ) They rebelled . — Lessons G. Hughes, B. D. 1. Ambition delays no time: when it hath power to revenge any affronts against it. Prom the time considered with the assailants. 2. Usually unjust rebellions are followed with severe destructions, and that speedily. 3. Ambition labours to get confederates and engage them with itself for its own ends. 4. Usurping ambition when it is powerful is very cruel, smiting, killing. 5. Ambitious oppressors spare not nations in their power. They destroy nations not a few. Such is the rant of the Assyrian ( Isaiah 37 ). 6. Usurping tyrants pursue after blood when they have once tasted it. 7. God's overruling providence maketh wicked men execute vengeance upon each other for their wickedness. 8. Ambitious usurpers destroy all that is in their way to their unjust ends (vers. 5, 6, 7). ( G. Hughes, B. D. ) Kiriathaim. — Kiriathaim W. Adamson. We have here some of the most ancient houses of which the world can boast. As Porter remarks, they are just such dwellings as a race of giants would build. The walls and roofs, but especially the ponderous gates, doors, and bars, are in every way characteristic of a period when architecture was in its infancy, when giants were masons, and when strength and security were the grand requisites. The heavy stone slabs of the roofs resting on the massive walls make the structure as firm as if built of solid masonry, and the black basalt used is almost as hard as iron. There can scarcely be a doubt that these are the cities erected and inhabited by the Pephaim — that on these masses of masonry, which Ritter remarks now stand as constant witnesses of the conquest of Bashan by Jehovah, Abram gazed — and that amid these secure strongholds Chedorlaomer and his Elamite warriors roamed ere they attacked the kings in the Vale of Siddim. Yet how dreary now! ( W. Adamson. ) Horites. — Horites W. Adamson. 1. These received their name from dwelling in caves. Strabo says that the life of these cave dwellers was nomadic. They are governed by tyrants, wear skins, and carry spears and shields which are covered with raw hides. They anoint their bodies with a mixture of blood and milk, drink an infusion of buckthorn, and travel and tend their flocks by night. 2. It is interesting to know that the excavated dwellings of the Horites are still found in hundreds in the sandstone cliffs and mountains of Edom, and especially in Petra. Some of them, Wilson says, have windows as well as doors. In front of others are receptacles for water. They are all approachable by a common way. The region is now a habitation of dragons — literally, as Irby says, swarming with lizards and scorpions, etc. 3. Mount Hor, upon which Aaron died, is a striking summit. Mangles remarks that an artist who would study rock scenery in all its wildest and most extravagant forms, and in colours, which, to no one who has not seen them, would scarcely appear to be in nature, would find himself rewarded should he resort to Mount Her for that purpose. ( W. Adamson. ) Mountain flight W. Adamson. 1. When the South African chief, Sekukuni, who had ravaged the borders of the white man's land, was assailed by the English soldiers, he and his followers fled to a mountain, and hid themselves in the caves and recesses. 2. History relates how it was usual for the Vaudois, when attacked by the Papal troops, to remove their families and goods for security to the Alpine heights and caverns, where they could make a firm stand against their merciless foes. 3. The Archbishop of Tyre relates that when Baldwin IV, one of the Crusade kings of Jerusalem, ravaged the fruitful valley of Bacar, the inhabitants fled to the mountains, whither his troops could not easily follow them. 4. D'Arvieux says that in his time, when the Arabs attacked the rebel peasants of the Holy Land in the plain of Gonin, they fled towards the hills, and there, hiding themselves, were secure from attack or pursuit. 5. This explains the statement here that the defeated Sodomites, who escaped from the field of battle, betook themselves to a mountain. And it is supposed that among the fugitives thus secure from the Elamite attack was the king of Sodom. 6. It is worthy of notice that in the solemn woe on Mount Olives the Lord employs this figure in connection with the Roman armies: "Then let them which are in Judea flee to the mountains" ( Luke 21:21 ). See also Revelation 6:15 . ( W. Adamson. ) Lessons G. Hughes, B. D. 1. Sinners' advantages may prove contrary, to be disadvantages to them. 2. Pits may take those who intend them for others ( Psalm 9 ). 3. God makes sinners fly and die, and be dispersed by sinners. 4. Pits and mountains are chosen to perish in by flesh, rather than the sword of their enemies. 5. Ambitious wars make havoc and lay waste, by killing, plundering, and starving all that be in their way (ver. 11). 6. Wars in the world sometimes prove very prejudicial to the innocent Church of God. 7. Ambitious conquerors spare neither good nor bad. All they have is spoiled. 8. It is bad sitting down for the saints among the tents of the wicked. He that chooseth their pleasures, shall feel their pains. ( G. Hughes, B. D. ) When Abram heard that his brother was taken captive, he armed his trained servants. Genesis 14:13-16 Abram as a warrior T. H. Leale. I. IN THE CAUSE OF MAN. 1. The sacredness of natural affection. 2. The noble generosity which forgets the faults of friends or kindred in their distress. 3. The heroism which sacrifices self for the benefit of others. II. IN THE CAUSE OF GOD. 1. His engaging in war cannot be accounted for, except on the supposition that he had a Divine warrant for his conduct. (1) As a private individual he would not have the right to wage war. (2) His chance of success, to all human appearance, was small. 2. He wages war as the ruler and proprietor, by Divine right, of the land. ( T. H. Leale. ) The blessed life illustrated in the history of Abraham M. G. Pearse. And now what think you Abraham shall do? Away in Hebron he dwells hidden in his pavilion from the strife of men, kept in perfect peace, untroubled amidst his flocks and herds, wrapped in communion with God. As the messenger arrives and inquires for him, do they go forth to find him at the altar and in prayer? Do they tell him the latest news — all about "Chedorlaomer king of Elam, and Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar?" Think of the holy man, waving them away with his hand, indignant at the interruption. "What is all that to me? Do you know that I am seeking a country out of sight, and that I am but a pilgrim here? It is not for me, called with so high a calling, to trouble myself with such things, or indeed to heed them. Leave me to my altar and to my God." And he turns again to pray. If he had done so the blessed life would not have been his. Many a man has tried to overcome this world by running away from it, but has never succeeded. The life that loses all interest in this world, in its politics, in its business, and thousand interests, is not the blessed life. You may baptize this selfish indifference with any sentimental name you please — call it, if you will, heavenly-mindedness: but it remains as ugly as ever. So long as I am in this world, so long ought its concerns to concern me, and its interests to interest me. Selfish isolation will not make me any more of an angel, only less of a man. The blessed life, the life of communion with God and surrender to Him, does not give me a pair of wings to fly away from the world; it does much better than that, it teaches me how to put the world under my feet and keep it there. Turn the message round a little, and there is another aspect of it worth dwelling upon: "Lot is taken, Abram's brother's son." What shall he say? "What have I to do with Lot? we have dissolved partnership. He has gone his way, and I have gone mine; and we have no further dealings together. He cannot complain, for I do him no wrong; he made his choice, and I had to accept what was not good enough for him. He knew the people that he was going amongst, and has only himself to blame. If I were in trouble he certainly would not go far to help me." Abraham could not have said so: depend upon it we cannot either, if our life is the life of surrender to God and communion with Him. Very significant is the first word: "And when Abram heard that his brother" — Do you think it is a misprint? I think not. He was only a nephew in prosperity, but in trouble he is a brother. That is the blessed life, when every man is in true relation to us; but sorrow makes men very much nearer and more to us. Many an earnest man misses the blessed life just at this point. You think you can quite justify the indignation you feel. Your position and natural feeling require that there should be an explanation or apology before you can render any help. So the opportunity is lost; and who, think you, is the loser, he whom I might have helped, or I? I who might have been a blessing shall be unblessed. But turn the incident round again, and let another light fall upon it. However much concerned about Lot, and however eager to help him, what can Abraham do? The case was really a desperate one. The mightiest monarchs probably in the world had combined their forces and conquered all the nations that dwelt in their course. There was one thing that he could do: perhaps only one, — things are never so desperate but that we can pray about them, — and that Abraham did pray comes out later in the chapter: "I have lift up mine hand unto the Lord, the most high God." As to fighting in relation to the blessed life, I do not know that I need say more than this: that when God bids us fight and promises to go with us, then let us go forth as bravely as Abraham, but till then let us try to "live peaceably with all men." But the great thing for us to heed is this, our faith must be after the pattern and spirit of Abraham's. There must be the same indignation against wrong. Cold-blooded indifference, that goes on its way never seeing the misery of men and women, never heeding the want of our poor humanity, is simply devilish; and not much better is the sentimentality that cannot bear to see what others have to endure. Abraham was not a man of war, he was a man of peace: a man perhaps almost too ready for compromise. But his brother suffers — then Abraham cannot be quiet: all his soul is stirred within him. Nor does his indignation waste itself only in pity. He goes forth for his deliverance, with all the help he can get; he is away to help this brother of his as much as in him lies. ( M. G. Pearse. ) The victorious warrior Charles Jerdan, M. A. , LL. B. In this chapter Abram appears in a new character. He had encouraged Lot to separate from him for the sake of peace, and now we find him taking up arms at the head of a confederacy of Amorite chiefs, and contending against Elam, then the ruling power in that part of Asia. When Lot went to live in the Jordan valley, the kings of the Pentapolis acknowledged the suzerainty of Chedorlaomer, king of Elam, and paid him an annual tribute. At length, however, they had rebelled, and Chedorlaomer, with three tributary kings, after sweeping down upon the surrounding tribes, defeated the allied army in the Valley of Siddim. The foreign host then plundered Sodom and Gomorrah, "took Lot and his goods" (ver. 12), and withdrew up the Jordan valley, laden with booty and captives. I. ABRAM'S RESCUE OF LOT (vers. 13-16). In this Abram showed — 1. A magnanimous and generous spirit. He did not say to himself, "Serve him right; my ungrateful nephew has made his bed, and I shall allow him to lie upon it." His natural affection and family spirit, together with the grace of God reigning in his heart, would not permit him to cherish any secret satisfaction in connection with Lot's punishment. 2. Martial prowess. In the sudden arming of his household, the gathering of his Amorite allies, the rapid march to the springs of the Jordan, the skilful tactics adopted in the attack, and the pursuit of the flying foe as far as Damascus, Abram discovered not only great gallantry, but also brilliant generalship. He employed the same tactics which Gideon used long afterwards to surprise the Midianites ( Judges 7:16 ), which Saul adopted against the Ammonites ( 1 Samuel 11:11 ), and which have commended themselves to the greatest generals in all ages. What a contrast is presented here between the patriarch's distrustful timidity in Egypt ( Genesis 12:12, 13 ), and the heroism which he displayed in the rescue of his kinsman! It was "by faith" that Abram fought to recover Lot, and "in the fear of the Lord is strong confidence." II. ABRAM'S MEETING WITH THE KING OF SODOM (vers. 17, 21-24). 1. Abram's personal disinterestedness and independence (vers. 22, 23). Abram was not "seeking his own" when he went forth to rescue Lot, and he will accept nothing for having done his duty. The Lord whom he serves has made him heir of the whole land, and he cannot receive any portion of his inheritance from man, least of all from the representative of the filthy Sodomites. 2. His considerateness of the claims of others (ver. 24). He is generous, but he does not forget to be just. His own young men shall have only what of the spoil they have used as rations — a portion which, of course, could not be returned; but his allies, Aner, Esheol, and Mature, are entitled to their fair share of the plunder, and this cannot in equity be taken from them, except with their consent. III. ABRAM'S INTERVIEW WITH MELCHIZEDEK (vers. 18-20). How marked the contrast between the patriarch's attitude towards the King of Sodom and his conduct to this King of Salem! He saw in the former the chief representative of the wicked heathen Pentapolis, but he recognized in the latter "the priest of the Most High God" (ver. 18). So, while he maintained a dignified reserve in his interview with the King of Sodom, and refused to receive any benefit at his hands, he accepted refreshment for both body and spirit from Melchizedek. In his dealings with Melchizedek two traits in Abraham's character are brought out. 1. His recognition of the communion of saints. The patriarch discerned in this royal priest — although he was a stranger, and perhaps a Hamite — a faith and piety closely akin with his own. These two eminent personages met on the basis of a common worship, involving a common confession of monotheism. 2. His profound humility as a man of faith. "He that had the promises" ( Hebrews 7:6 ) felt himself honoured in being blessed by this Canaanite pontiff, and in offering his tithes to God through him.LESSONS: 1. Trust in God enables its possessor to be helpful to his fellow men, while it also keeps him exalted above all who are not like-minded with himself. We may well covet earnestly the wonder-working faith which Abram manifested in this great achievement. 2. We must beware lest the Jew beat us in noble behaviour. He can be great! He can forgive vile injuries! 3. Abram, in declining to retain any of the spoil for himself, acted under the guidance of a great principle, and not of the custom of the times, reminding us thereby that moral principle, rather than the example of others, ought to be our rule of action. 4. It casts a dark light upon the character of Lot that he should have allowed himself to return to Sodom after his rescue by Abraham, instead of seeing that he had suffered a punishment which was not only fully deserved, but also plainly premonitory. 5. "The sight of some men disfigures us. We feel after being with them that we can never be mean again. Abram had seen Melchizedek, and the King of Sodom dwindled into a common man. Abram had eaten the holy sacrament, and after that all gifts were poor." ( Charles Jerdan, M. A. , LL. B. ) Refreshment between the battles F. B. Meyer, B. A. I. HERE IS THE UNSELFISH AND SUCCESSFUL INTERPOSITION OF A SEPARATED MAN, ON BEHALF OF OTHERS. II. THE TIME OF A GREAT SUCCESS IS OFTEN THE SIGNAL FOR A GREAT TEMPTATION. III. THE PREVENIENT GRACE OF GOD. ( F. B. Meyer, B. A. ) Abraham's conquest G. Gilfillan. There are two lessons implied in Abraham's conquest. 1. One is, that military skill and experience are often easily vanquished by untaught valour, when that is at once inspired by impulse, guided by wisdom, and connected with a good cause. The history of earth contains the record of no battles so glorious as those of Morgarten, Bannockburn, Drumelog, the taking of the Bastille, and the Three Days of Paris in 1830. On such occasions, war assumes a grander aspect, is freed from its conventional and hireling character, unfrocked of its tame uniform, and catches the wild light of liberty and the free breeze of the mountains. 2. Another lesson we gather from Abraham's conquest is, that Christian duty varies at different times and in different circumstances. Sometimes it is the Christian's part to stay at home; and at other times to go far hence among the heathen. Sometimes it is his duty to sit under his family oak and attend to his family exercises; and at another time, like Abraham, to choose some post of peril, and do some good deed of daring. ( G. Gilfillan. ) Lessons G. Hughes, B. D. 1. Providence, usually in the deepest distress of His servants, sends speediest means for their help. 2. God letteth some escape in public calamities, that may seek succour, for others who are oppressed. 3. God's escaped ones out of death and dangers, should haste to give tidings for help to others. 4. It is most proper that the sufferings of the Church in one place should be declared to the Church elsewhere for its relief. 5. The line of His Church, truth, and religion, God hath kept under a proper name. 6. It is fit that such as sit at ease in their own habitations should hear of the Church's troubles. 7. God can bring heathens eminently to confederate with His Church and people in affection and religion. 8. Confederates in truth are affected with the evils that betide their parties, especially in the Church of God (ver. 13). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. Tidings of the Church's miseries should make deep impression upon its members. 2. God's servants are not slow in hearing of the miseries of the Church and helping it. 3. Brethren's captivity by oppressors should affect and move to their rescue. 4. It becomes righteous heads of families to have their servants instructed in righteousness, and trained to righteous undertakings. 5. Righteous leaders called of God may array and muster forces against oppressors. 6. Small force of men, and great faith in God, may do mighty things. 7. Leaders affected with the oppression of the Church will haste to follow the oppressors. 8. Difficulties of march in such cases do not deter believers from the pursuit (ver. 14). ( G. Hughes, B. D. ) Abram's conduct J. Parker, D. D. He did not sit in his tent and say, "He left me for his own pleasure, and now he must take the consequences of his selfishness: he thought he could do without me, now let him try." If Abram had said this there would have been a good deal of excuse for him. It would have been most human. We at all events could not have complained with any consistency, for this is exactly what we said when our friend offended us; but, to be sure, we are Christians, and Abram was only a Hebrew: and Hebrews are mean, greedy, crafty, villainous! I find we must beware, though, lest the Jew beat us in noble behaviour! He can be great! He can forgive vile injuries! How much greater should he be who has seen Christ slain and has named himself after the name of the Son of God! How noble his temper, how forgiving his spirit, how hopeful his charity! ( J. Parker, D. D. ) Abraham in the path of daily duty W. M. Taylor, D. D. In all this we have another illustration of the strength of Abraham's faith. It kept him equally removed from ascetic seclusion on the one hand, and worldly conformity on the other. He did not scruple to work with ungodly allies when he was himself clearly in the path of duty. Lot was a prisoner. There was no question in his mind that he should do his utmost to deliver his kinsman; and though he could hope for success in that only by joining himself for the time with the Canaanitish sheiks, and seeming to be on the side of the King of Sodom, yet he did not hesitate to take that course and leave the issue with God. Herein he has left us an example which is not without is significance; for there are movements, some political and some moral, in our city and in our land, in which we can hope to succeed only by accepting the alliance of men with whom in the highest parts of our nature we have no sympathy whatever; and there are many among us who stand aloof because they do not wish to be brought into contact with such characters. What is it but a widespread feeling of this sort which has given the regulation of municipal aff

Benson Commentary Genesis 14:1 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; Genesis 14:1-2 . We have here an account of the first war that we read of in Scripture, in which we may observe: 1st, The parties engaged in it. The invaders were four kings; two of them no less than kings of Shinar and Elam; that is, Chaldea and Persia; yet, probably, not the sovereign princes of those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom, and Gomorrah, Admah, Zeboiim, and Zoar. 2d, The occasion of this war was, the revolt of the five kings from under the government of Chedorlaomer. Genesis 14:2 That these 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. Genesis 14:3 All these were joined together in the vale of Siddim, which is the salt sea. Genesis 14:4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. Genesis 14:4 . Twelve years they served him — The Sodomites were the posterity of Canaan, whom Noah had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy begin to be fulfilled. In the thirteenth year (beginning to be weary of their subjection) they rebelled — Denied their tribute, and attempted to shake off the yoke. Genesis 14:5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, Genesis 14:5 . In the fourteenth year — After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters. The four kings laid the neighbouring countries waste, and enriched themselves with the spoil of them, Genesis 14:5-7 . Upon the alarm of which, the king of Sodom and his allies went out and were routed. Genesis 14:6 And the Horites in their mount Seir, unto Elparan, which is by the wilderness. Genesis 14:7 And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar. Genesis 14:8 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 is Zoar;) and they joined battle with them in the vale of Siddim; Genesis 14:9 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. Genesis 14:10 And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain. Genesis 14:11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. Genesis 14:12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed. Genesis 14:13 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 were confederate with Abram. Genesis 14:13 . We have here an account of the only military action we ever find Abram engaged in, and to this he was not prompted by avarice or ambition, but purely by a principle of charity. Considering the impropriety of Lot’s conduct, he might have found a very plausible pretence for declining to expose himself and his servants to the danger which it was reasonable to suppose would attend the enterprise; but his love to his relation, who, notwithstanding his late error, was, upon the whole, a righteous man, and his compassion for him and his family in their distress, induced him to undertake this difficult and hazardous service, and his faith in the providence and promises of God supported him in it, and brought him through it much to his honour, and for the comfort of his nephew and many others. Abram is here called the Hebrew, and because the word signifies passage, some have thought that he is so called from his passing the Euphrates; but it is much more probable that he is called so from his great and good ancestor Eber, mentioned Genesis 10:24 ; Genesis 11:14 , in and by whom the primitive language and true religion were preserved; and, therefore, though Abram had five other progenitors between Eber and him, who were persons of less note, he is rightly denominated from Eber, because he revived the memory and work of Eber, kept up the same language, and eminently propagated the same true religion. Genesis 14:14 And when Abram heard that his brother was taken captive, he armed his trained servants , born in his own house, three hundred and eighteen, and pursued them unto Dan. Genesis 14:14 . He armed his trained servants — To the number of three hundred and eighteen: a great family, but a small army; about as many as Gideon’s that routed the Midianites, Jdg 7:7 . He drew-out his trained servants, or his catechised servants; not only instructed in “the art of war,” but instructed in the principles of religion; for Abram commanded his household to “keep the way of the Lord.” Genesis 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. Genesis 14:16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. Genesis 14:17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale. Genesis 14:18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. Genesis 14:18 . It has been a great question among expositors, who Melchizedek was. The Jewish rabbins say that he was Shem, the son of Noah, who was king and priest to those that were descended from him, according to the patriarchal model. And it must be allowed to be probable that Shem was alive at this time, and that he was a great prince. But as Shem’s genealogy and birth are recorded in Scripture, and were well known, it could, with no propriety, be said of him, as the apostle says of Melchizedek, that he was “without father (namely, mentioned in the sacred history) and without mother, without beginning of days or end of life:” nor is it at all probable that Moses should introduce Shem under the name of Melchizedek, without any apparent reason, or any the least intimation of his meaning. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by the name of Melchizedek. But this is not consistent with what the same apostle affirms in the same place, Hebrews 7:3 , who says, not that he was the Son of God, but that he was “made like him,” ???????????? , that is, was made a type of him; nor is it consistent with his affirming that Christ was constituted “a priest after the order of Melchizedek.” Besides, it is said that Melchizedek was “king of Salem:” but we are sure Christ never reigned over any particular city as a temporal prince. It seems sufficiently evident that he was a mere man; but from whom he was descended, or who were his immediate parents or successors, God has not seen fit to inform us: nay, it is probable that God designedly concealed these things from us, that he might be the more perfect type of his eternal Son. He brought forth bread and wine — For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as king. “As priest of the most high God he blessed Abram,” which, no doubt, was a greater refreshment to Abram’s soul than the bread and wine were to his body. Genesis 14:19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: Genesis 14:19 . Blessed be Abram of the most high God — Observe the titles he here gives to God, which are very glorious. 1st, The most high God, which speaks his absolute perfection in himself, and his sovereign dominion over all the creatures. 2d, Possessor of heaven and earth — That is, rightful owner and sovereign Lord of all the creatures; because he made them. Genesis 14:20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. Genesis 14:20 . And blessed be the most high God — Observe, 1st, In all our prayers we must praise God, and join hallelujahs with all our hosannas. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. 2d, God, as the most high God, must have the glory of all our victories. In them he shows himself higher than our enemies, and higher than we, for without him we could do nothing. And he gave him tithes of all — That is, of the spoils, Hebrews 7:4 . This may be looked upon, 1st, As a gratuity presented to Melchizedek, by way of return for his respects. 2d, As an offering dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Jesus Christ, our great Melchizedek, is to be humbly acknowledged by every one of us as our King and Priest, and not only the tithe of all, but all we have, must be given up to him. Genesis 14:21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. Genesis 14:21 . Give me the souls, and take thou the substance — So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expense for our service. Genesis 14:22 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth, Genesis 14:22-23 . Here observe, 1st, Abram gives to God the same titles that Melchizedek had just now used. It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. 2d, The ceremony used in this oath; I have lift up my hand — In religious swearing, we appeal to God’s knowledge of our truth and sincerity, and imprecate his wrath if we swear falsely; and the “lifting up of the hands” is expressive of both. Lest thou shouldest say, I have made Abram rich — Probably, Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterward; and when we have to do with such men, we have need to act with particular caution. From a thread to a shoe-latchet — Not the least thing that had ever belonged to the king of Sodom. Genesis 14:23 That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: Genesis 14:24 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Genesis 14:1 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; ABRAM’S RESCUE OF LOT Genesis 14:1-24 THIS chapter evidently incorporates a contemporary account of the events recorded. So antique a document was it even when it found its place in this book, that the editor had to modernise some of its expressions that it might be intelligible. The places mentioned were no longer known by the names here preserved-Bela. the vale of Siddim. En-mishpat, the valley of Shaveh, all these names were unknown even to the persons who dwelt in the places once so designated. It can scarcely have been Abram who wrote down the narrative, for he himself is spoken of as Abram the Hebrew, the man born beyond the Euphrates, which is a way of speaking of himself no one would naturally adopt. From the clear outline given of the. route followed by the expedition of Chedorlaomer, it might be supposed that some old staff-secretary had reported on the campaign. However that may be, the discoveries of the last two or three years have shed light on the outlandish names that have stood for four thousand years in this document, and on the relations subsisting between Elam and Palestine. On the bricks now preserved in our own British Museum the very names we read in this chapter can be traced, in the slightly altered form which is always given to a name when pronounced by different races. Chedorlaomer is the Hebrew transliteration of Kudur Lagamar; Lagamar was the name of one of the Chaldean deities, and the whole name means Lagamar’s son, evidently a name of dignity adopted by the king of Elam. Elam comprehended the broad and rich plains to the east of the lower course of the Tigris, together with the mountain range (8,000 to 10,000 feet high) that bounds them. Elam was always able to maintain its own against Assyria and Babylonia, and at this time it evidently exercised some kind of supremacy not only over these neighbouring powers, but as far west as the valley of the Jordan. The importance of keeping open the valley of the Jordan is obvious to every one who has interest enough in the subject to look at a map. That valley was the main route for trading caravans and for military expeditions between the Euphrates and Egypt. Whoever held that valley might prove a most formidable annoyance and indeed an absolute interruption to commercial or political relations between Egypt and Elam, or the Eastern powers. Sometimes it might serve the purpose of East and West to have a neutral power between them, as became afterwards clear in the history of Israel, but oftener it was the ambition of either Egypt or of the East to hold Canaan in subjection. A rebellion therefore of these chiefs occupying the vale of Siddim was sufficiently important to bring the king of Elam from his distant capital, attaching to his army as he came his tributaries Am-raphel king of Shinar or northern Chaldea, Arioch king of a district on the east of the Euphrates, and finally Tidal, or rather Tur-gal, i.e. , the great chief, who ruled over the nations or tribes to the north of Babylonia. Susa, the capital of Elam, lies almost on the same parallel as the vale of Siddim, but between them lie many hundred miles of impracticable desert. Chedorlaomer and his army followed therefore much the same route as Terah in his emigration, first going northwest up the Euphrates and then crossing it probably at Carchemish, or above it, and coming southward towards Canaan. But the country to the east of the Jordan and the Dead Sea was occupied by warlike and marauding tribes who would have liked nothing better than to swoop down on a rich booty-laden Eastern army. With the sagacity of an old soldier therefore, Chedorlaomer makes it his first business to sweep this rough ground, and so cripple the tribes in his passage southwards, that when he swept round the lower end of the Dead Sea and up the Jordan valley he should have nothing to fear at least on his right flank. The tribe that first felt his sword was that of the Rephaim, or giants. Their stronghold was Ashteroth Karnaim, or Ashteroth of the two horns, a town dedicated to the goddess Astarte, whose symbol was the crescent or two-horned moon. The Zuzims and the Emims, "a people great and many and tall," as we read in Deuteronomy, next fell before the invading host. The Horites, i.e. , cave-dwellers or troglodytes, would scarcely hold Chedorlaomer long, though from their hilly fastnesses they might do him some damage. Passing through their mountains he came upon the great road between the Dead Sea and the Elanitic Gulf-but he crossed this road and still held westward till he reached the edge of what is roughly known as the Desert of Sinai. Here, says the narrative ( Genesis 14:7 ), they returned, that is, this was their furthest point south and west, and here they turned and made for the vale of Siddim, smiting the Amalekites and the Amorites on their route. This is the only part of the army’s route that is at all obscure. The last place they are spoken of as touching before reaching the vale of Siddim is Hazezon-Tamar, or as it was afterwards and is still called, Engedi. Now Engedi lies on the western shore of the Dead Sea about half-way up from south to north. It lies on a very steep, indeed artificially made, pass and is a place of much greater importance on that account than its size would make it. The road between Moab and Palestine runs by the western margin of the Dead Sea up to this point, but beyond this point the shore is impracticable, and the only road is through the Engedi pass on to the higher ground above. If the army chose this route then they were compelled to force this pass; if on the other hand they preferred during their whole march from Kadesh to keep away west of the Dead Sea on the higher ground, then they would only detail a company to pounce upon Engedi, as the main army passed behind and above. In either case the main body must have been if not actually within sight of, yet only a few miles from, the encampment of Abram. At length, as they dropped down through the practicable passes into the vale of Siddim, their grand object became apparent, and the kings of the five allied towns, probably warned by the hill-tribes weeks before, drew out to meet them. But it is not easy to check an army in full career, and the wells of bitumen, which those who knew the ground might have turned to good purpose against the foreigners, actually hindered the home troops and became a trap to them. The rout was complete. No second stand or rally was attempted. The towns were sacked, the fields swept, and so swift were the movements of the invaders that although Abram was barely twenty miles off, and no doubt started for the rescue of Lot the hour he got the news, he did not overtake the army, laden as it was with spoil and retarded by prisoners and wounded, until they had reached the sources of Jordan. But well-conceived and brilliantly executed as this campaign had been, the experienced warrior had failed to take account of the most formidable opponent he would have to reckon with. Those that escaped from the slaughter at Sodom took to the hills, and either knowing they would find shelter with Abram or more probably blindly running on, found themselves at nightfall within sight of the encampment at Hebron. There is no delay on Abram’s part; he hastily calls out his men, each snatching his bow, his sword, and his spear, and slinging over his shoulders a few days’ provision. The neighbouring Amorite chiefs Aner, Mamre, and Eschol join them, probably with a troop each, and before many hours are lost they are down the passes and in hot pursuit. Not however till they had traversed a hundred and twenty miles or more do they overtake the Eastern army. But at Dan, at the very springs of the Jordan, they find them, and making a night attack throw them into utter confusion and pursue them as far as Hobah, a village near Damascus, that retains to this day the same name. One is naturally curious to see how Abram will conduct himself in circumstances so unaccustomed. From leading a quiet pastoral life he suddenly becomes the most important man in the country, a man who can make himself felt from the Nile to the Tigris. From a herd he becomes a hero. But, notoriously, power tries a man, and, as one has often seen persons make very glaring mistakes in such altered circumstances and alter their characters and beliefs to suit and take advantage of the new material and opportunities presented to them, we are interested in seeing how a man whose one rule of action has hitherto been faith in a promise given him by God, will pass through such a trial. Can a spiritual quality like faith be of much service in rough campaigning and when the man of faith is mixed up with persons of doubtful character and unscrupulous conduct, and brought into contact with considerable political powers? Can we trace to Abram’s faith any part of his action at this time? No sooner is the question put than we see that his faith in God’s promise was precisely that which gave him balance and dignity, courage and generosity in dealing with the three prominent persons in the narrative. He could afford to be forgiving and generous to his grand competitor Lot, precisely because he felt sure God would deal generously with himself. He could afford to acknowledge Melchizedek and any other authority that might appear, as his superior, and he would not take advantage, even when at the head of his men eager for more fighting, of the peaceful king who came out to propitiate him, because he knew that God would give him his land without wronging other people. And he scorned the wages of the king of Sodom, holding himself to be no mercenary captain, nor indebted to any one but God. In a word, you see faith producing all that is of importance in his conduct at this time. Lot is the person who of all others might have been expected to be forward in his expressions of gratitude to Abram-not a word of his is recorded. Ashamed he cannot but have been, for if Abram said not a word of reproach, there would be plenty of Lot’s old friends among Abram’s men who could not lose so good an opportunity of twitting him about the good choice he had made. And considering how humiliating it would have been for him to go back with Abram and abandon the district of his adoption, we can scarcely wonder that he should have gone quietly back to Sodom, well as he must by this time have known the nature of the risks he ran there. For, after all, this warning was not very loud. The same thing, or a similar thing, might have happened had he remained with Abram. The warning was unobtrusive, as the warnings in life mostly are; audible to the ear that has been accustomed to listen to the still small voice of conscience, inaudible to the ear that is trained to hear quite other voices. God does not set angels and flaming swords in every man’s path. The little whisper that no one hears but ourselves only, and that says quite quietly that we are continuing in a wrong course, is as certain an indication that we are in danger, as if God were to proclaim our case from heaven with thunder or the voice of an archangel. And when a man has persistently refused to listen to conscience it ceases to speak, and he loses the power to discern between good and evil and is left wholly without a guide. He may be running straight to destruction and he does not know it. You cannot live under two principles of action, regard to worldly interest and regard to conscience. You can train yourself to great acuteness in perceiving and following out what is for your worldly advantage, or you can train yourself to great acuteness of conscience; but you must make your choice, for in proportion as you gain sensitiveness in the one direction you lose it in the other. If your eye is single your whole body is full of light; but if the light that is in thee be darkness, how great. is that darkness! Melchizedek is generally recognised as the most mysterious and unaccountable of historical personages; appearing here in the King’s Vale no one knows whence, and disappearing no one knows whither, but coming with his hands full of substantial gifts for the wearied household of Abram, and the captive women that were with him. Of each of the patriarchs we can tell the paternity; the date of his birth, and the date of his death; but this man stands with none to claim him, he forms no part of any series of links by which the oldest and the present times are connected. Though possessed of the knowledge of the Most High God, his name is not found in any of those genealogies which show us how that knowledge passed from father to son. Of all the other great men whose history is recorded a careful genealogy is given; but here the writer breaks his rule, and breaks it where, had there not been substantial reason, he would most certainly have adhered to it. For here is the greatest man of the time, a man before whom Abram the father of the faithful, the honoured of all nations, bowed and paid tithes; and yet he appears and passes away likest to a vision of the night. Perhaps even in his own time there was none that could point to the chamber where first he was cradled, nor show the tent round which first he played in his boyhood, nor hoard up a single relic of the early years of the man that had risen to be the first man upon earth in those days. So that the Apostle streaks of him as a very type of all that is mysterious and abrupt in appearance and disappearance, "without father, without mother, without descent, having neither beginning of days, nor end of life," and as he significantly adds, "made like unto the Son of God." For as Melchizedek stands thus on the page of history, so our Lord in reality-as the one has no recorded pedigree, and holds an office beginning and ending in his own person. so our Lord, though born of a woman, stands separate from sinners and quite out of the ordinary line of generations, and exercises an office which he received hereditarily from none, and which he could commit to no successor. As the one stands apparently disconnected from all before and after him, so the Other in point of fact did thus suddenly emerge from eternity, a problem to all who saw Him; owning the authority of earthly parents, yet claiming an antiquity greater than Abram’s; appearing suddenly to the captivity led captive, with His hands full of gifts, and His lips dropping words of blessing. Melchizedek is the one personage on earth whom Abram recognises as his spiritual superior. Abram accepts his blessing and pays him tithes; apparently as priest of the Most High God; so that in paying to him, Abram is giving the tenth of his spoils to God. This is not any mere courtesy of private persons. It was done in presence of various parties of jealously watchful retainers. Men of rank and office and position consider how they should act to one another and who should take precedence. And Abram did deliberately, and with a perfect perception of what he was doing, whatever he now did. Manifestly therefore God’s revelation of Himself was not as yet confined to the one line running from Abram to Christ. Here was a man of whom we really do not know whether he was a Canaanite, a son of Ham or a son of Shem; yet Abram recognises him as having knowledge of the true God, and even bows to him as his spiritual superior in office, if not in experience. This shows us how little jealousy Abram had of others being favoured by God, how little he thought his connection with God would be less secure if other men enjoyed a similar connection, and how heartily he welcomed those who with different rites and different prospects yet worshipped the living God. It shows us also how apt we are to limit God’s ways of working; and how little we understand of the connections He has with those who are not situated as we ourselves are. Here while all our attention is concentrated on Abram as carrying the whole spiritual hope of the world, there emerges from an obscure Canaanite valley a man nearer to God than Abram is. From how many unthought-of places such men may at any time come out upon us, we really can never tell. Again Melchizedek is evidently a title, not a name-the word means King of Righteousness, or Righteous King. It may have been a title adopted by a line of kings, or it may have been peculiar to this one man. But these old Canaanites, if Canaanites they were, had got hold of a great principle when they gave this title to the king of their city of Salem or Peace. They perceived that it was the righteousness, the justice, of their king that could best uphold their peaceful city. They saw that the right king for them was a man not grinding his neighbours by war and taxes, not overriding the rights of others and seeking always enlargement of his own dominion; nor a merely merciful man, inclined to treat sin lightly and leaning always to laxity; but the man they would choose to give them peace was the righteous man who might sometimes seem overscrupulous, sometimes over-stern, who would sometimes be called romantic and sometimes fanatical, but through all whose dealings it would be obvious that justice to all parties was the aim in view. Some of them might not be good enough to love a ruler who made no more of their special interest than he did of others, but all would possibly have wit enough to see that only by justice could they have peace. It is the reflex of God’s government in which righteousness is the foundation of peace, a righteousness unflinching and invariable, promulgating holy laws and exacting punishment from all who break them. It is this that gives us hope of eternal peace, that we know God has not left out of account facts that must yet be reckoned with, nor merely lulled the unquiet forebodings of conscience, but has let every righteous law and principle find full scope, has done righteously in offering us pardon so that nothing can ever turn up to deprive us of our peace. And it is quite in vain that any individual holds before his mind the prospect of peace, i.e. , of permanent satisfaction, so long as he is not seeking it by righteousness. In so far as he is keeping his conscience from interfering, in so far is he making it impossible to himself to enter into the condition for the sake of which he is keeping conscience from regulating his conduct. Lastly, Abram’s refusal of the king of Sodom’s offers is significant. Naturally enough, and probably in accordance with well-established usage, the king proposes that Abram should receive the rescued goods and the spoil of the invading army. But Abram knew men, and knew that although now Sodom was eager to show that he felt himself indebted to Abram, the time would come when he would point to this occasion as laying the foundation of Abram’s fortune. When a man rises in the world every one will tell you of the share he had in raising him, and will convey the impression that but for assistance rendered by the speaker he would not have been what he now is. Abram knows that he is destined to rise, and knows also by Whose help he is to rise. He intends to receive all from God; and therefore not a thread from Sodom. He puts his refusal in the form adopted by the man whose mind is made up beyond revisal. He has "vowed" it. He had anticipated such offers and had considered their bearing on his relations to God and man; and taking advantage of the unembarrassed season in which the offer was as yet only a possibility he had resolved that when it was actually made he would refuse it, no matter what advantages it seemed to offer. So should we in our better seasons and when we know we are viewing things healthily, conscientiously, and righteously, determine what our conduct is to be, and if possible so commit ourselves to it that when the right frame is passed we cannot draw back from the right conduct. Abram had done so, and however tempting the spoils of the Eastern kings were, they did not move him. His vow had been made to the Possessor of heaven and earth, in Whose hand were riches beyond the gifts of Sodom. Here again it is the man of faith that appears. He shows a noble jealousy of God’s prerogative to bless him. He will not give men occasion to say that any earthly monarch has enriched him. It shall be made plain that it is on God he is depending. In all men of faith there will be something of this spirit. They cannot fail so to frame their life as to let it come clearly out that for happiness, for success, for comfort, for joy, they are in the main depending on God. That this cannot be done in the complex life of modern society, no one will venture to say in presence of this incident. Could we more easily have shown our reliance upon God in the hurry of a sudden foray, in the turmoil and intense action of a midnight attack and hand-to-hand conflict, in the excitement and elation of a triumphal progress, the kings of the country vying with one another to do us honour and the rescued captives lauding our valour and generosity? No one fails to see what it was that balanced Abram in this intoxicating march. No one asks what enabled him, while leading his armed followers flushed with success through a land weakened by recent dismay and disaster, to restrain them and himself from claiming the whole land as his. No one asks what gave him moral perception to see that the opportunity given him of winning the land by the sword was a temptation, not a guiding providence. To every reader it is obvious that his dependence on God was his safeguard and his light. God would bring him by fair and honourable means to his own. There was no need of violence, no need of receiving help from doubtful allies. This is true nobility; and this, faith always produces. But it must be a faith like Abram’s; not a quick and superficial growth, but a deeply-rooted principle. For against all temptations this only is our sure defence, that already our hearts are so filled with God’s promise that other offers find no craving in us, no empty, dissatisfied spot on which they can settle. To such faith God responds by the elevating and strengthening assurance, "I am thy shield, and thy exceeding great reward." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.