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Matthew Henry’s Complete Commentary
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Matthew Henry |
G E N E S I S
CHAP. XIV.
We have four things in the story of this chapter.
I. A war with
the king of Sodom and his allies,
II. The captivity
of Lot in that war,
III. Abram’s rescue of Lot from
that captivity, with the victory he obtained over the conquerors,
IV. Abram’s return from the expedition,
(ver. 17),
with an account of what passed,
1. Between him and the king
of Salem,
2. Between him and the king of Sodom,
So that here we have that promise to Abram in part
fulfilled, that God would make his name great.
| Lot Taken Captive. | B. C. 1913. |
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1 And it came to pass in the days
of Amraphel king of Shinar,
Arioch king of Ellasar, Chedorlaomer
king of Elam, and Tidal king of nations;
2 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.
3 All these were joined together
in the vale of Siddim, which is
the salt sea.
4 Twelve years they
served Chedorlaomer, and in the
thirteenth year they rebelled.
5 And
in the fourteenth year came Chedorlaomer,
and the kings that were with
him, and smote the Rephaims in
Ashteroth Karnaim, and the Zuzims
in Ham, and the Emims in Shaveh
Kiriathaim,
6 And the Horites in
their mount Seir, unto El-paran,
which is by the wilderness.
7 And
they returned, and came to En-mishpat,
which is Kadesh, and smote all the
country of the Amalekites, and also the
Amorites, that dwelt in Hazezontamar.
8 And there went out the
king of Sodom, and the king of Gomorrah,
and the king of Admah, and
the king of Zeboiim, and the king of
Bela (the same is Zoar;) and they
joined battle with them in the vale of
Siddim;
9 With Chedorlaomer the
king of Elam, and with Tidal king of
nations, and Amraphel king of Shinar,
and Arioch king of Ellasar; four
kings with five.
10 And the vale of
Siddim was full of slimepits; and
the kings of Sodom and Gomorrah
fled, and fell there; and they that remained
fled to the mountain.
11 And
they took all the goods of Sodom and
Gomorrah, and all their victuals, and
went their way.
12 And they took Lot,
Abram’s brother’s son, who dwelt in
Sodom, and his goods, and departed.
We have here an account of the first war
that ever we read of in scripture, which
(though the wars of the nations make the
greatest figure in history) we should not have
had the history of if Abram and Lot had not
been concerned in it. Now, concerning this
war, we may observe,
I. The parties engaged in it. The invaders
were four kings, two of them no less
than kings of Shinar and Elam (that is,
Chaldea and Persia), yet probably not the
sovereign princes of those great kingdoms in
their own persons, but either officers under
them, or rather the heads and leaders of some
colonies which came out of those great nations,
and settled themselves near Sodom, but retained
the names of the countries from which
they had their origin. The invaded were the
kings of five cities that lay near together in
the plain of Jordan, namely, Sodom, Gomorrah,
Admah, Zeboiim, and Zoar. Four of
them are named, but not the fifth, the king
of Zoar or Bela, either because he was much
more mean and inconsiderable or because he
was much more wicked and inglorious than
the rest, and worthy to be forgotten.
II. The occasion of this war was the revolt
of the five kings from under the government
of Chedorlaomer. Twelve years they served
him. Small joy they had of their fruitful
land, while thus they were tributaries to a
foreign power, and could not call what they
had their own. Rich countries are a desirable
prey, and idle luxurious countries are
an easy prey, to growing greatness. The
Sodomites were the posterity of Canaan whom
Noah had pronounced a servant to Shem,
from whom Elam descended; thus soon did
that prophecy begin to e fulfilled. In the
thirteenth year, beginning to be weary of
their subjection, they rebelled, denied their
tribute, and attempted to shake off the yoke
and retrieve their ancient liberties. In the
fourteenth year, after some pause and preparation,
Chedorlaomer, in conjunction with
his allies, set himself to chastise and reduce
the rebels, and, since he could not have it
otherwise, to fetch his tribute from them on
the point of his sword. Note, Pride, covetousness,
and ambition, are the lusts from
which wars and fightings come. To these
insatiable idols the blood of thousands has
been sacrificed.
III. The progress and success of the war.
The four kings laid the neighbouring countries
waste and enriched themselves with the
spoil of them
(v. 5-7),
upon the alarm of
which it had been the wisdom of the king of
Sodom to submit, and desire conditions of
peace; for how could he grapple with an
enemy thus flushed with victory? But he
would rather venture the utmost extremity
than yield, and it sped accordingly. Quos
Deus destruet eos dementat–Those whom God
means to destroy he delivers up to infatuation.
1. The forces of the king of Sodom and his
allies were routed; and, it should seem, many
of them perished in the slime-pits who had
escaped the sword,
In all places we
are surrounded with deaths of various kinds,
especially in the field of battle.
2. The cities
were plundered,
All the goods of
Sodom, and particularly their stores and provisions
of victuals, were carried off by the
conquerors. Note, When men abuse the
gifts of a bountiful providence to gluttony
and excess, it is just with God, and his usual
way, by some judgment or other to strip
them of that which they have so abused,
3. Lot was carried captive,
They took Lot among the rest, and his goods.
Now Lot may here be considered,
(1.) As
sharing with his neighbours in this common
calamity. Though he was himself a righteous
man, and (which is here expressly noticed)
Abram’s brother’s son, yet he was involved
with the rest in all this trouble. Note, All things
come alike to all,
Eccl. ix. 2.
The best of
men cannot promise themselves an exemption
from the greatest troubles in this life; neither
from our own piety nor our relation to those that
are the favourites of heaven will be our security,
when God’s judgments are abroad.
Note, further, Many an honest man fares the
worse for his wicked neighbours. It is therefore
our wisdom to separate ourselves, or at
least to distinguish ourselves, from them
and so deliver ourselves,
(2.) As smarting for the foolish
choice he made of a settlement here. This
is plainly intimated when it is said, They took
Abram’s brother’s son, who dwelt in Sodom.
So near a relation of Abram should have
been a companion and disciple of Abram, and
should have abode by his tents; but, if he
choose to dwell in Sodom, he must thank
himself if he share in Sodom’s calamities.
Note, When we go out of the way of our
duty we put ourselves from under God’s protection,
and cannot expect that the choices
which are made by our lusts should issue to
our comfort. Particular mention is made of
their taking Lot’s goods, those goods which
had occasioned his contest with Abram and
his separation from him. Note, It is just
with God to deprive us of those enjoyments
by which we have suffered ourselves to be
deprived of our enjoyment of him.
| Lot Taken Captive, and Rescued. | B. C. 1913. |
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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.
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.
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.
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.
We have here an account of the only military
action we ever find Abram engaged in,
and this he was prompted to, not by his
avarice or ambition, but purely by a principle
of charity; it was not to enrich himself, but
to help his friend. Never was any military
expedition undertaken, prosecuted, and finished,
more honourably than this of Abram’s. Here
we have,
I. The tidings brought him of his kinsman’s
distress. Providence so ordered it
that he now sojourned not far off, that he
might be a very present help.
1. He is here
called Abram the Hebrew, that is, the son and
follower of Heber, in whose family the profession
of the true religion was kept up in
that degenerate age. Abram herein acted
like a Hebrew–in a manner not unworthy
of the name and character of a religious professor.
2. The tidings were brought by one
that had escaped with his life for a prey.
Probably he was a Sodomite, and as bad as
the worst of them; yet knowing Abram’s
relation to Lot, and concern for him, he implores
his help, and hopes to speed for Lot’s
sake. Note, The worst of men, in the day
of their trouble, will be glad to claim
acquaintance with those that are wise and
good, and so get an interest in them. The
rich man in hell called Abram Father; and
the foolish virgins made court to the wise for
a share of their oil.
II. The preparations he made for this expedition.
The cause was plainly good, his
call to engage in it was clear, and therefore,
with all speed, he armed his trained servants,
born in his house, to the number of three hundred
and eighteen–a great family, but a small
army, about as many as Gideon’s that routed
the Midianites,
He drew out
his trained servants, or his catechised servants,
not only instructed in the art of war, which
was then far short of the perfection which
later and worse ages have improved it to, but
instructed in the principles of religion; for
Abram commanded his household to keep
the way of the Lord. This shows that Abram
was,
1. A great man, who had so many servants
depending upon him, and employed by
him, which was not only his strength and
honour, but gave him a great opportunity of
doing good, which is all that is truly valuable
and desirable in great places and great estates.
2. A good man, who not only served God
himself, but instructed all about him in the
service of God. Note, Those that have great
families have not only many bodies, but many
souls besides their own, to take care of and
provide for. Those that would be found the
followers of Abram must see that their servants
be catechised servants.
3. A wise man
for, though he was a man of peace, yet he
disciplined his servants for war, not knowing
what occasion he might have, some time or
other, so to employ them. Note, Though our
holy religion teaches us to be for peace, yet
it does not forbid us to provide for war.
III. His allies and confederates in this expedition.
He prevailed with his neighbours,
Aner, Eshcol, and Mamre (with whom he
kept up a fair correspondence) to go along
with him. It was his prudence thus to
strengthen his own troops with their auxiliary
forces; and probably they saw themselves
concerned, in interest, to act, as they could,
against this formidable power, lest their own
turn should be next. Note,
1. It is our wisdom
and duty to behave ourselves so respectfully
and obligingly towards all men as that,
whenever there is occasion, they may be willing
and ready to do us a kindness.
2. Those
who depend on God’s help, yet, in times of
distress, ought to make use of men’s help, as
Providence offers it; else they tempt God.
IV. His courage and conduct were very
remarkable.
1. There was a great deal of
bravery in the enterprise itself, considering
the disadvantages he lay under. What could
one family of husbandmen and shepherds do
against the armies of four princes, who now
came fresh from blood and victory? It was
not a vanquished, but a victorious army, that
he was to pursue; nor was he constrained
by necessity to this daring attempt, but
moved to it by generosity; so that, all things
considered, it was, for aught I know, as great
an instance of true courage as ever Alexander
or Caesar was celebrated for. Note, Religion
tends to make men, not cowardly, but truly
valiant. The righteous is bold as a lion.
The true Christian is the true hero.
2. There
was a great deal of policy in the management
of it. Abram was no stranger to the stratagems
of war: He divided himself, as Gideon
did his little army
that he
might come upon the enemy from several
quarters at once, and so make his few seem
a great many; he made his attack by night,
that he might surprise them. Note, Honest
policy is a good friend both to our safety and
to our usefulness. The serpent’s head (provided
it be nothing akin to the old serpent) may
well become a good Christian’s body, especially
if it have a dove’s eye in it,
V. His success was very considerable,
He defeated his enemies, and
rescued his friends; and we do not find that
he sustained any loss. Note, Those that
venture in a good cause, with a good heart,
are under the special protection of a good
God, and have reason to hope for a good issue.
Again, It is all one with the Lord to
save by many or by few,
1 Sam. xiv. 6.
Observe,
1. He rescued his kinsman; twice here he
is called his brother Lot. The remembrance
of the relation that was between them, both
by nature and grace, made him forget the
little quarrel that had been between them, in
which Lot had by no means acted well towards
Abram. Justly might Abram have
upbraided Lot with his folly in quarrelling
with him and removing from him, and have
told him that he was well enough served, he
might have known when he was well off;
but, in the charitable breast of pious Abram,
it is all forgiven and forgotten, and he takes
this opportunity to give a real proof of the
sincerity of his reconciliation. Note,
(1.) We ought to be ready, whenever it is in the
power of our hands, to succour and relieve
those that are in distress, especially our relations
and friends. A brother is born for adversity,
Prov. xvii. 17.
A friend in need is a
friend indeed.
(2.) Though others have been
wanting in their duty to us, yet we must not
therefore deny our duty to them. Some have
said that they can more easily forgive their
enemies than their friends; but we shall see
ourselves obliged to forgive both if we consider,
not only that our God, when we were enemies,
reconciled us, but also that he
passeth by the transgression of the remnant of
his heritage,
Mic. vii. 18.
2. He rescued the rest of the captives, for
Lot’s sake, though they were strangers to
him and such as he was under no obligation
to at all; nay, though they were Sodomites,
sinners before the Lord exceedingly, and
though, probably, he might have recovered
Lot alone by ransom, yet he brought back
all the women, and the people, and their goods,
Note, As we have opportunity we
must do good to all men. Our charity must
be extensive, as opportunity offers itself.
Wherever God gives life, we must not grudge
the help we can give to support it. God does
good to the just and unjust, and so must we,
This victory which Abram obtained
over the kings the prophet seems to
refer to,
Who raised up the righteous
man from the east, and made him rule over
kings? And some suggest that, as before he
had a title to this land by grant, so now by
conquest.
| Abram’s Interview with Melchizedek. | B. C. 1913. |
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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.
18 And Melchizedek king of
Salem brought forth bread and wine:
and he was the priest of the most
high God.
19 And he blessed him,
and said, Blessed be Abram of the
most high God, possessor of heaven
and earth:
20 And blessed be the
most high God, which hath delivered
thine enemies into thy hand. And
he gave him tithes of all.
This paragraph begins with the mention of
the respect which the king of Sodom paid to
Abram at his return from the slaughter of
the kings; but, before a particular account is
given of this, the story of Melchizedek is
briefly related, concerning whom observe,
I. Who he was. He was king of Salem
and priest of the most high God; and other
glorious things are said of him,
&c.
1. The rabbin, and most of our rabbinical
writers, conclude that Melchizedek
was Shem the son of Noah, who was king
and priest to those that descended from him,
according to the patriarchal model. But this
is not at all probable; for why should his
name be changed? And how came he to
settle in Canaan?
2. Many Christian writers
have thought that this was an appearance of
the Son of God himself, our Lord Jesus,
known to Abram, at this time, by this name,
as, afterwards, Hagar called him by another
name,
He appeared to him as a
righteous king, owning a righteous cause,
and giving peace. It is difficult to imagine
that any mere man should be said to be without
father, without mother, and without descent,
having neither beginning of days nor end of
life,
Heb. vii. 3.
It is witnessed of Melchizedek
that he liveth, and that he abideth a
priest continually
(v. 3, 8);
nay
(v. 13, 14),
the apostle makes him of whom these things
are spoken to be our Lord who sprang out
of Judah. It is likewise difficult to think
that any mere man should, at this time, be
greater than Abram in the things of God,
that Christ should be a priest after the order
of any mere man, and that any human priesthood
should so far excel that of Aaron as it
is certain that Melchizedek’s did.
3. The
most commonly received opinion is that Melchizedek
was a Canaanitish prince, that
reigned in Salem, and kept up the true religion
there; but, if so, why his name should
occur here only in all the story of Abram,
and why Abram should have altars of his
own and not attend the altars of his neighbour
Melchizedek who was greater than he,
seem unaccountable. Mr. Gregory of Oxford
tells us that the Arabic Catena, which he builds
much upon the authority of, gives this account
of Melchizedek, That he was the son of Heraclim,
the son of Peleg, the son of Eber, and that
his mother’s name was Salathiel, the daughter
of Gomer, the son of Japheth, the son of Noah.
II. What he did. 1. He brought forth
bread and wine, for the refreshment of Abram
and his soldiers, and in congratulation of
their victory. This he did as a king, teaching
us to do good and to communicate, and
to be given to hospitality, according to our
ability; and representing the spiritual provisions
of strength and comfort which Christ
has laid up for us in the covenant of
grace for our refreshment, when we are wearied
with our spiritual conflicts.
2. As priest of
the most high God, he blessed Abram, which
we may suppose a greater refreshment to
Abram than his bread and wine were. Thus
God, having raised up his Son Jesus, has
sent him to bless us, as one having authority;
and those whom he blesses are blessed indeed.
Christ went to heaven when he was
blessing his disciples
for this is what he ever lives to do.
III. What he said,
Two things were said by him:–
1. He blessed Abram
from God: Blessed be Abram, blessed of the
most high God,
v. 19.
Observe the titles he
here gives to God, which are very glorious.
(1.) The most high God, which bespeaks his
absolute perfections in himself and his sovereign
dominion over all the creatures; he is
King of kings. Note, It will greatly help
both our faith and our reverence in prayer
to eye God as the most high God, and to call
him so.
(2.) Possessor of heaven and earth,
that is, rightful owner, and sovereign Lord,
of all the creatures, because he made them.
This bespeaks him a great God, and greatly
to be praised
(Ps. xxiv. 1),
and those a happy
people who have an interest in his favour and
love.
2. He blessed God for Abram
(v. 20):
and blessed be the most high God. Note,
(1.) In all our prayers, we must praise God, and
join hallelujahs with all our hosannahs. These
are the spiritual sacrifices we must offer up
daily, and upon particular occasions.
(2.) God, as the most high God, must have the
glory of all our victories,
Exod. xvii. 15; 1 Sam. vii. 10, 12; Judg. v. 1, 2; 2 Chron. xx. 21.
In them he shows himself higher
than our enemies
and higher
than we; for without him we could do nothing.
(3.) We ought to give thanks for
others’ mercies as for our own, triumphing
with those that triumph.
(4.) Jesus Christ,
our great high priest, is the Mediator both of
our prayers and praises, and not only offers
up ours, but his own for us. See
IV. What was done to him: Abram gave
him tithes of all, that is, of the spoils,
This may be looked upon,
1. As a
gratuity presented to Melchizedek, by way
of return for his tokens of respect. Note,
Those that receive kindness should show
kindness. Gratitude is one of nature’s laws.
2. As an offering vowed and dedicated to
the most high God, and therefore put into
the hands of Melchizedek his priest. Note,
(1.) When we have received some signal
mercy from God, it is very fit that we should
express our thankfulness by some special
act of pious charity. God must always have
his dues out of our substance, especially
when, by any particular providence, he has
either preserved or increased it to us.
(2.) That the tenth of our increase is a very fit
proportion to be set apart for the honour of
God and the service of his sanctuary.
(3.) That Jesus Christ, our great Melchizedek, is
to have homage done him, and to be humbly
acknowledged by every one of us as our
king and priest; and not only the tithe of
all, but all we have, must be surrendered
and given up to him.
| Abram’s Disinterestedness. | B. C. 1913. |
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21 And the king of Sodom said unto
Abram, Give me the persons, and take
the goods to thyself.
22 And Abram
said to the king of Sodom, I have
lift up mine hand unto the LORD,
the most high God, the possessor
of heaven and earth,
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:
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.
We have here an account of what passed
between Abram and the king of Sodom, who
succeeded him that fell in the battle
(v. 10),
and thought himself obliged to do this honour
to Abram, in return for the good services
he had done him. Here is,
I. The king of Sodom’s grateful offer to
Abram
(v. 21):
Give me the soul, and take
thou the substance; so the Hebrew reads it.
Here he fairly begs the persons, but as freely
bestows the goods on Abram. Note,
1. Where a right is dubious and divided, it is
wisdom to compound the matter by mutual
concessions rather than to contend. The
king of Sodom had an original right both to
the persons and to the goods, and it would
bear a debate whether Abram’s acquired
right by rescue would supersede his title and
extinguish it; but, to prevent all quarrels,
the king of Sodom makes this fair proposal.
2. Gratitude teaches us to recompense to
the utmost of our power those that have undergone
fatigues, run hazards, and been at
expense for our service and benefit. Who
goes a warfare at his own charges?
1 Cor. ix. 7.
Soldiers purchase their pay dearer
than any labourers, and are well worthy of
it, because they expose their lives.
II. Abram’s generous refusal of this offer.
He not only resigned the persons to him,
who, being delivered out of the hand of their
enemies, ought to have served Abram, but
he restored all the goods too. He would not
take from a thread to a shoe-latchet, not the
least thing that had ever belonged to the
king of Sodom or any of his. Note, A
lively faith enables a man to look upon the
wealth of this world with a holy contempt,
What are all the ornaments
and delights of sense to one that has God
and heaven ever in his eye? He resolves
even to a thread and a shoe-latchet; for a
tender conscience fears offending in a small
matter. Now,
1. Abram ratifies this resolution with a
solemn oath: I have lifted up my hand to the
Lord that I will not take any thing,
v. 22.
Here observe,
(1.) The titles he gives to God,
The most high God, the possessor of heaven
and earth, the same that Melchizedek had
just now used,
Note, It is good to
learn of others how to order our speech concerning
God, and to imitate those who speak
well in divine things. This improvement we
are to make of the conversation of devout
good men, we must learn to speak after them.
(2.) The ceremony used in this oath: I have
lifted 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 hand is very
significant and expressive of both.
(3.) The
matter of the oath, namely, that he would
not take any reward from the king of Sodom,
was lawful, but what he was not antecedently
obliged to.
[1.] Probably Abram vowed,
before he went to the battle, that, if God
would give him success, he would, for the
glory of God and the credit of his profession,
so far deny himself and his own right as to
take nothing of the spoils to himself. Note,
the vows we have made when we are in
pursuit of a mercy must be carefully and
conscientiously kept when we have obtained
the mercy, though they were made against
our interest. A citizen of Zion, if he has
sworn, whether it be to God or man, though
it prove to his own hurt, yet he changeth not,
Ps. xv. 4.
Or,
[2.] Perhaps Abram, now
when he saw cause to refuse the offer made
him, at the same time confirmed his refusal
with this oath, to prevent further importunity.
Note, First, There may be good reason
sometimes why we should debar ourselves of
that which is our undoubted right, as St.
Paul,
Secondly, That
strong resolutions are of good use to put by
the force of temptations.
2. He backs his refusal with a good reason:
Lest thou shouldest say, I have made
Abram rich, which would reflect reproach,
(1.) Upon the promise and covenant of God,
as if they would not have enriched Abram
without the spoils of Sodom. And,
(2.) Upon the piety and charity of Abram, as if
all he had in his eye, when he undertook
that hazardous expedition, was to enrich
himself. Note,
[1.] We must be very careful
that we give no occasion to others to
say things which they ought not.
[2.] The
people of God must, for their credit’s sake,
take heed of doing any thing that looks mean
or mercenary, or that savours of covetousness
and self-seeking. Probably Abram knew
the king of Sodom to be a proud and scornful
man, and one that would be apt to turn
such a thing as this to his reproach afterwards,
though most unreasonably. When
we have to do with such men, we have need
to act with particular caution.
3. He limits his refusal with a double proviso,
In making vows, we ought carefully
to insert the necessary exceptions, that
we may not afterwards say before the angel,
It was an error,
Eccl. v. 6.
Abram here
excepts, (1.) The food of his soldiers; they
were worthy of their meat while they trod
out the corn. This would give no colour to
the king of Sodom to say that he had enriched
Abram.
(2.) The shares of his allies
and confederates: Let them take their portion.
Note, Those who are strict in restraining
their own liberty yet ought not to impose
those restraints upon the liberties of others,
nor to judge of them accordingly. We
must not make ourselves the standard to
measure others by. A good man will deny
himself that liberty which he will not deny
another, contrary to the practice of the Pharisees,
There was not the
same reason why Aner, Eshcol, and Mamre,
should quit their right, that there was why
Abram should. They did not make the
profession that he made, nor were they, as
he was, under the obligation of a vow. They
had not the hopes that Abram had of a portion
in the other world, and therefore, by all
means, let them take their portion of this.
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