The king of Sodom said to Abram, “Give me the people, and take the goods for yourself.”
Parallel Translations
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The king of Sodom said to Abram, “Give me the people, and take the goods for yourself.”
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And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
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And the king of Sodom said unto Abram: 'Give me the persons, and take the goods to thyself.'
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John Calvin 1540 · Public Domain 21. And the king of Sodom said. Moses having,…
21. And the king of Sodom said. Moses having, by the way, interrupted the course of his narrative concerning the king of Sodom, by the mention of the king of Salem, now returns to it again; and says that the king of Sodom came to meet Abram, not only for the sake of congratulating him, but of giving him a due reward. He therefore makes over to him the whole prey, except the men; as if he would says ‘It is a great thing that I recover the men; let all the rest be given to thee as a reward for this benefit.’ And thus to have shown himself grateful to man, would truly have been worthy of commendation; had he not been ungrateful to God, by whose severity and clemency he remained alike unprofited. It was even possible that this man, when poor and deprived of all his goods, might, with a servile affectation of modesty, try to gain the favor of Abram, by asking to have nothing but the captives and the empty city for himself. Certainly we shall afterwards see that the men of Sodom were unmindful of the benefit received, when they proudly and contemptuously vexed righteous Lot.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Hebrew, souls.
Hebrew, souls.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 14:21 And the king of Sodom said unto…
Gen 14:21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
Ver. 21. And the king of Sodom said.] He that a few days since faced the heavens, and cared not for four kings, can now become suppliant to a forlorn foreigner. Affliction will tame and take down the proudest spirits; they buckle in adversity that bore their heads on high in prosperity. "In their month you may find these wild asses." {Jer 2:24}
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Give me the persons.] Abram did so, and yet they were no whit amended by their late captivity, or former servitude; from both which now they are freed by Abram, but still held captive by the devil, who owes them yet a further spite, as we shall see, Gen 19:1-38.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain We have here an account of what passed between…
We have here an account of what passed between Abram and the king of Sodom, who succeeded him that fell in the battle (Gen 14:10), 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 (Gen 14:21): 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? Co1 9:7. Soldiers purchase their pay dearer than any labourers, and are well worthy of it, because they expose their lives.
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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, Jo1 5:4. 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, Gen 14:22. 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, Gen 14:19. 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, Psa 15:4. 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, Co1 8:13; Co1 9:12. 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, Gen 14:24. In making vows, we ought carefully to insert the necessary exceptions, that we may not afterwards say before the angel, It was an error, Ecc 5:6. 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, Mat 23:4. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the king of Sodom said unto Abram,.... After…
And the king of Sodom said unto Abram,.... After the conversation between him and Melchizedek was over:
give me the persons, and take the goods to thyself; meaning by "persons" or "souls", as in the original, his own subjects that had been taken and carried away by the four kings, and were now brought back by Abram; and by "the goods", those of his own and his subjects, which their conquerors had spoiled them of, but were now recovered, and which he was very willing Abram should have as his right, according to the laws of war, and as a reward of his labours; and very modestly asks for the other, which he did not deny but he might claim as the fruits of his victory: and this also shows, that the king of Sodom, though a Heathen prince, and perhaps a wicked man, yet had more regard to the persons of his subjects than to his own or their goods: the word for "goods" includes all the substance and possession of a man, gold, silver, cattle, and all movables (w).
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(w) R. Sol. Urbin. Ohel Moed, fol. 21. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Give me the souls, and take thou the substance…
Give me the souls, and take thou the substance - So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expence for our service.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Gen 14:21. Give me the souls, and take thou…
Gen 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The persons (animas), the souls subject to my dominion.…
The persons (animas), the souls subject to my dominion. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the king of Sodom said . . . Give…
the king of Sodom said . . . Give me the persons--According to the war customs still existing among the Arab tribes, Abram might have retained the recovered goods, and his right was acknowledged by the king of Sodom. But with honest pride, and a generosity unknown in that part of the world, he replied with strong phraseology common to the East, "I have lifted up mine hand" [that is, I have sworn] unto the Lord that I will not take from a thread even to a sandal-thong, and that that I will not take any thing that [is] thine, lest thou shouldst say, I have made Abram rich" [Gen 14:22-23].
Next: Genesis Chapter 15
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain ABRAM AND THE KING OF SODOM, Gen_14:21-24.
ABRAM AND THE KING OF SODOM, Gen_14:21-24.
21. King of Sodom said — His northward journey to meet Abram is mentioned in Gen_14:17, but his action was anticipated by that of Melchizedek.
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Give me the persons — Hebrews, the soul, the singular used collectively for all the rescued life of those taken captive.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. the king of Sodom] This verse resumes the…
21. the king of Sodom] This verse resumes the narrative of Gen_14:17. The incident of Melchizedek is parenthetical.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) Grive me the persons.—To this day it is…
(21) Grive me the persons.—To this day it is the rule among the Arabs that, if a camp be plundered, anyone who recovers the booty gives up only the persons, and takes the rest for himself. But Abram, with noble generosity, will accept nothing. The “lifting up of the hand” to give solemnity to an oath is mentioned here for the first time.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And the king of Sodom (who, though first coming,…
And the king of Sodom (who, though first coming, appears to have retired in favor of the greater personage, Melchisedeck, and to have witnessed the interview between him and Abram, but who now, on its termination, advances said unto Abram, perhaps anticipating that like donations from the spoils might be made to him as to Melchisedeck, in which case he evinced a remarkable degree of generosityGive me the persons literally, the souls, i.e. those of my people whom you have recovered (cf. Gen_12:5, in which the term is employed to describe domestic slaves) and take the goods to thyself (which, Michaelis observes, he was justly entitled to do by right of conquest).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I will not take anything that is thine, lest…
Gen_14:21-24
I will not take anything that is thine, lest thou shouldst say, I have made Abram rich
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The believers superiority to the world
This superiority to the world may be manifested in various ways--as in the case of Abram.
I. BY REFUSING TO INSIST UPON LAWFUL RIGHTS AND PRIVILEGES.
1. When it brings them into dangerous association with the world.
2. When they might appear to countenance sin.
II. BY REFUSING TO ACKNOWLEDGE THE WORLD AS THE SOURCE OF TRUE GREATNESS. Two thoughts supported Abram in this spirit of noble independence.
1. He was chosen of God.
2. He was heir to the promises.
III. BY SHOWING THAT HE STANDS ON A DIFFERENT FOOTING AND HAS BETTER HOPES THAN THE CHILDREN OF THIS WORLD. Ready to give up his own rights, he will not prevent others from asserting theirs. He allows his young men to take their subsidence, and the allies their portion. But he himself stands upon a higher plane, and has a wider horizon. He can afford to think lightly of every earthly good. So the believer, though in the world, is not of it. (T. H. Leale.)
A noble refusal
I. Abraham wished TO AVOID PLACING HIMSELF UNDER GREAT OBLIGATION TO A WORLDLY MAN.
II. Abraham doubtless wished TO AVOID THE APPEARANCE OF TOO INTIMATE A FELLOWSHIP WITH ONE WHO WAS AN UNRIGHTEOUS MAN.
III. Abraham probably wished TO SHOW THAT THE SERVANT OF THE MOST HIGH CAN DO GOOD WITHOUT HOPE OF WORLDLY REWARD.
IV. Abraham showed by his refusal, THAT IT IS NOT A DESIRABLE THING TO GAIN BY THE MISFORTUNES OF OTHERS.
V. It may be that Abraham wished TO SHOW THAT GOD AND A SPIRIT OF CONTENTEDNESS WERE A GOOD MANS TRUE RICHES. (F. Hastings.)
Abrahams answer to the king of Sodom
Abram knew full well that the man who affected generosity in relinquishing what was not his own, would go on to boast of it, and to reflect on him as though he shone in borrowed plumes. No, says the patriarch, I will not take, from a thread even to a shoe lachet, that which is thine, save that which the young men have eaten, and the portion of Aner, Eschol, and Mature, his allies. In this answer of Abram we may observe, besides the above, several particulars.
1. The character under which he bad sworn to God: Jehovah, the Most High God, the possessor of heaven and earth. The first of these names was that by which God was made known to Abram, and still more to his posterity. The last was that which had been just given to him by Melchizedek, and which appears to have made a strong impression on Abrams mind. By uniting them together, he in a manner acknowledged Melchizedeks God to be his God; and while reproving the king of Sodom, expressed his love to him as to a brother.
2. His having decided the matter before the king of Sodom met him, as it seems he had, implies something highly dishonourable in the character of that prince. He must have been well known to Abram as a vain, boasting, unprincipled man, or he would not have resolved in so solemn a manner to preserve himself clear from the very shadow of an obligation to him. And considering the polite and respectful manner in which it was common for this patriarch to conduct himself towards his neighbours, there must have been something highly offensive in this case to draw from him so cutting and dismaying an intimation. It is not unlikely that he had thrown out some malignant insinuations against Lot, and his old wealthy uncle, on the score of their religion. If so, Abram would feel happy in an opportunity of doing good against evil, and thus of heaping coals of fire upon his head. The reason why he would not be under the shadow of an obligation, or anything which may be construed an obligation to him, was not so much a regard to his own honour, but the honour of Him in whose name he had sworn. Abrams God has blessed him, and promised to bless him more, and make him a blessing. Let it not be said by his enemies, that with all his blessedness, it is of our substance that he is what he is. No, Abram can trust in the possessor of heaven and earth to provide for him, without being beholden to the king of Sodom.
3. His excepting the portion of the young men who were in league with him, shows a just sense of propriety. In giving up our own right, we are not at liberty to give away that which pertains to others connected with us. Upon the whole, this singular undertaking would raise Abram much in the estimation of the Canaanites, and might possibly procure a little more respect to Lot. It had been better in the latter, however, if he had taken this opportunity to have changed his dwelling place. (A. Fuller.)
Lessons
1. Grace denieth not civil returns to ingenuous carriages of men.
2. It beseems the children of grace to bind themselves by oath from evil.
3. Such oaths must be made to the true God only. It is part of His worship Isa_65:15).
4. The being, power, height, and sufficiency of God, are enough to take of His servants from all engagements to men (verse 22).
5. Gods sanctified ones having enough in and from God, abhor to take from worldly men to His dishonour.
6. Gods servants undertake no war for spoil but righteousness to redeem the oppressed.
7. Neither thread nor shoe latchet advantage will righteous souls take from the wicked upon their successes.
8. It is the believing magnanimity of the heirs of promise, not to be enriched by the world, though by right they may claim it (verse 23).
9. Vows to God must not imply unjust things to men.
10. Liberality of some eminent saints must not prejudice the right of other men to give that away (verse 24). (G. Hughes, B. D.)
Disinterestedness
Canada has become a kingdom in fifty years. Its large cities were then little hamlets, and its mighty forests then covered its virgin soil. Near its lakes a gallant soldier had retired and settled; and around him had gathered a few brave hunters. They were surrounded by Indian tribes, who, partly from respect and awe, refrained from attacking this happy settlement. One of the white men, eager to find a wider field, left the hamlet, and took his family to the hunting ground and village of one of these tribes. Another tribe sacked the Indian village, carried off the leading chief, his wives and flocks; and at the same time took away the white mans family and property. When tidings reached the gallant head of the white settlement, he armed his servants, pursued after the retreating Indians, surprised them in their sleep, and brought back the captured white and red men. On arriving at the Indian wigwams again, the grateful Indian chief urged his deliverer to take the rescued cattle. The white leader, animated by those noble motives which blossom so sweetly where Divine grace reigns, and anxious to show the red man what Christianity does for the white man, refused to take one hoof or horse: Give only to those who volunteered to join me in the rescue; as for myself and friends, we are content with your deliverance and safe return home. (W. Adamson.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Gen_14:22. I have lifted up mine hand] This is…
CRITICAL NOTES.—
Gen_14:22. I have lifted up mine hand] This is a Hebraism for “I have sworn.” The custom was to raise the right hand when taking an oath.—
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Gen_14:23. From a thread even to a shoe-latchet] A proverbial expression, signifying that he would not take even a thing of the most trivial value.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_14:21-24
THE BELIEVER’S SUPERIORITY TO THE WORLD
Throughout the whole course of his conduct Abram maintains the character of a steady believer in God. He had won many victories by his faith; but here his faith is seen giving that victory which overcometh the world. The believing soul lives above the Spirit and the maxims of the age. This superiority to the world may be manifested in various ways—as in the case of Abram.
I. By refusing to insist upon lawful rights and privileges. After the battle the King of Sodom is ready to concede to Abram his lawful rights, i.e., the spoils of warfare, only reserving the captives for himself. Yet Abram refuses what was justly his by the customs of war. He will not claim even a lawful privilege when by so doing he might injure his religious character, or bring dishonour on the cause of God. There are times when religious men must refuse to insist upon what they may lawfully demand as their right.
1. When it brings them into dangerous association with the world. If Abram had accepted the spoils of warfare, he would have acted in strict justice; but, on the other hand, he must have entered into relations with the King of Sodom, which, though lawful at first, might in the end have injured the tone of his spiritual character, or have even corrupted it altogether. Any privilege is dearly purchased when it brings us into such relations with the world as place our souls in peril. With the believer, the principle of separation from the world is a far higher one than that by which he claims any human right. Believers must also forego even what the world is ready to yield as a lawful right.
2. When they might appear to countenance sin. Abram had seen the wickedness of Sodom. If he had received the spoils, he would have appeared to approve of Lot’s association with that people, and so far he would have countenanced their sin. It is better to give up any lawful advantage rather than that we should appear to take pleasure in those who do iniquity. It was far better that Abram should lose by his valour than that his religious character should be placed in an equivocal position. That which is lawful is not always expedient. To every believer the welfare of God’s righteous cause is the first consideration.
II. By refusing to acknowledge the world as the source of true greatness. Abram took an oath—made a solemn appeal to God—that he would take not even the smallest thing from the King of Sodom; giving this reason, “Lest thou shouldst say, I have made Abram rich.” (Gen_14:23). He attributed his worldly prosperity to the blessing of that God in whom he believed, and he would avoid all appearances that might lead men to ascribe it to any other source. There were two thoughts which supported him in this spirit of noble independence.
1. He was chosen of God. He had been called by the Divine voice, and had led a life manifestly guided and controlled by Providence. He felt that he was chosen to be a blessing to mankind. He was confident that God would mark out his way. He who feels that God has called him to his place and work can afford to take high ground.
2. He was heir to the promises. God had promised him the whole of the land, and however men might hinder, that promise would surely be fulfilled. His success depended not upon the will of man—it was assured by the Word of God. The believer is greater than the world, for he is safe in the faithfulness of God.
III. By showing that he stands on a different footing, and has better hopes than the children of this world. Abram refuses for himself the spoils offered by the King of Sodom. He is ready to give up his own rights, but he will not prevent others from asserting theirs. He allows his young men to take their subsistence, and the allies their portion. (Gen_14:24). They would only be receiving what was justly their due. But Abram will show that he is not careful about these things. He stands upon a higher plane, and has a wider horizon. He is “looking for a better country, that is an heavenly,” and he can afford to think lightly of every earthly good. Thus the believer, though in the world, is not of it. He belongs to God, and that is enough. All the children of faith are marked by a certain greatness of mind, which enables them to live above the world.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_14:21. It would seem that, while these things were going on between Melchizedek and Abram, the King of Sodom stood by and heard what passed, but without taking any particular interest in it. What occurred between these two great characters appears to have made no impression upon him. Apparently he thought of nothing, and cared for nothing, but what respected himself. Though there is no evidence that he could claim any right, at least to the goods, yet he speaks in a manner as if he would be thought a little generous in relinquishing them.—(Bush.).
And take the goods to thyself. It would seem that here the king claims his own due, and allows Abram his. According to Arab usage, Abram had an undoubted right to the recovered goods and cattle. The custom is—if an enemy has spoiled an Arab camp, and carried away some of the persons as prisoners, and if the whole be afterwards recovered by another party—for the persons to be restored, but for the property to remain in the possession of those by whom it was recaptured. This exalts the conduct of Abraham in declining to receive his due, and detracts from the generosity for which the King of Sodom has obtained credit. Indeed, we see that Abram himself admits the right of his friends to that which, for himself, he declined.—(Pict. Bible.)
Gen_14:22. I have lifted up my hand. This is a serious matter with Abram. Either before, or then and there, he made an oath or solemn asseveration before God, with uplifted hand, that he would not touch the property of Sodom. He must have felt there was danger of moral contamination in coming into any political relationship with the cities of the vale. The LORD, the most high God, the Founder of heaven and earth. In this conjunction of names, Abram solemnly and expressly identifies the God of himself and of Melchizedek in the presence of the King of Sodom. The most high God of Melchizedek is the God of the first chapter of Genesis, and the Jehovah of Adam, Noah, and Abram.—(Murphy.)
To the designation by which Melchizedek knew God Abram adds the Sacred Name, which was revealed to himself. Every expression of the Divine Nature in human words enlarges our knowledge of God.
I have lifted up my hand. A swearing gesture (Dan_12:7, Rev_10:5-6). Neither doth he this rashly, but for very good reason: first, that by this oath, as by a buckler, he might fence himself against all covetous desires of the spoil; secondly, that he did seriously remit of that which was his right, and went not to war for wages; thirdly, hereby to profess his faith and religion in opposition to their superstitious vanities.—(Trapp).
Gen_14:23. Abram knew with what kind of man he had to deal. He was one of the prudent who foreseeth the evil, and therefore had already made up his mind what course to take.
He for whom the “Possessor of heaven and earth” has engaged to provide has no need to be beholden to any for his well-being, and especially in cases where his motives are liable to be misconstrued.
We should refuse the gifts of men when, by accepting them, we run the risk of bringing dishonour upon God.
Believers are so rich in their spiritual inheritance, and have so full a reward in God, that when it is expedient to do so, they can afford, in a spirit of noble generosity, to despise the world’s gifts.
The reason why he would not be under the shadow of an obligation, or anything which might be construed an obligation to him, was not so much a regard to his own honour, but the honour of HIM in whose name he had sworn. Abram’s God had blessed him, and promised to bless him more, and make him a blessing. Let it not be said by his enemies that with all his blessedness it is of our substance that he is what he is. No; Abram can trust in the “possessor of heaven and earth” to provide for him, without being beholden to the King of Sodom.—(Fuller).
Lest thou should say, I have made Abram rich. Occasion must not be given to any to speak the least evil of us, lest Christ be dishonoured: for every Christian quartereth arms with Christ. And if Abram do anything unbeseeming himself, Abram’s God shall be blasphemed at Sodom.—(Trapp).
The generous conduct of Abram would raise him in the estimation of the Canaanites. The world has some admiration for true nobility of soul and disinterested goodness.
Gen_14:24. His excepting the portion of the young men who were in league with him shows a just sense of propriety. In giving up our own right we are not at liberty to give away that which pertains to others connected with us.—(Fuller).
We may, for sufficient reasons, give up a portion of our liberty; but we have no right to abridge the liberty of others to whom such reasons are not present.
Vows to God must not imply unjust things to men.—(Hughes)
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Battle and Blessing! Gen_14:1-24.
(1) Numerous as are the mountains of Switzerland, one stands out singular and unique. It belongs to Switzerland, and bears signs of resemblance to the other hills and valleys of the country; yet it has its own peculiar individuality. Who does not recognise the special prominence of Mont Blanc?
(2) The rocky mountains of the far West are a magnificent range, evidencing their continuous and successive resemblance one with the other. Yet there is a spur, so singular and unique in its formation and contour, that for a moment the traveller almost fancies it is out of place.
(3) This chapter has the air and aspect of an episode in history. It stands out singular and unique. As Candlish says, “The warlike character which Abram assumes is a solitary exception to the usual tenor of his life; while his subsequent interview with the royal priest is altogether peculiar.
(4) A plant grows in Eastern jungles which sheds a clear light when all beside is dark. To midnight travellers amid Himalayan hills it seems as if it were a lamp to guide them on their wanderings. And the appearance of Melchizedek is just such a plant-lamp, pointing to Him who is a Priest for ever, after the order of Melchizedek.
“On the truth thus dimly shadowed
Later days a lustre shed,
When the Great High Priest eternal
Offers us both wine and bread.”
Abram’s Authority! Gen_14:17-24.
(1) In early days, when the white man first appeared amid the vast pinewoods and hunting grounds of the Red Indians, some of these red children of the wild were possessed of the conviction that the new-comers would by-and-by be owners of the soil. No doubt this was largely due to the consciousness of their keen Indian perceptive powers that the “white foreigners from over the water” were in many respects superior to them in intelligence and resource. But there was also a premonition, the origin of which was doubtless due to supernatural influence, that the “white man” was to possess the Indian’s land. Hence some of these Indians became the fast friends of the early settlers.
(2) In the time of Abram certain of the Canaanite leaders were impressed with the conviction that this “pilgrim-pastor” would be the future lord of Palestine. Apparently Abimelech and Hamor had some such presentiment, that Canaanite ascendancy would give way before the Abrahamic posterity. Under supernatural conviction of a similar character the King of Salem comes forth to greet the deliverer of Lot on his return from the pursuit and overthrow of the four kings.
“Stay, pilgrim warrior, on thy road,
Refresh thy strength awhile;
Here is the banquet of thy God
To soothe thy warfare-toil.”
Faith and Figure! Gen_14:18; Gen_14:22.
(1). Abram returns victor. The hour of victory is the chosen time for the trial of faith. But the Prince of Salem comes and refreshes the weary warrior. Thus strengthened, Abram is proof against all the seductions of the king of Sodom. Strong in faith, the pilgrim refuses the proferred friendship of the king of Sodom.
(2). The rulers of the darkness of this world, successfully opposed in one form, meet us in another. Opposition to one form of evil brings us sometimes very near to other evil. If the king of Shinar is overcome, the king of Sodom is at hand, seeking the man of faith. But strong in the strength which God supplies through His eternal Son, he is able to refuse even a thread or a shoe-latchet.
(3). We have this exemplified in the life of the Son of Man Himself, who, when victor over the powers of evil, was invited to enter into alliance with the world. It is likewise the experience of the Church of Christ. Triumphant over one confederation of evil, the Sodom powers of corruption have humbly proferred their friendship and gifts. Faith views this as a snare of the wicked one, and scorns the offer.
“Trust not the moss-grown pleasant land,
Nor lilies of the field;
With worldly princes do not stand,
Nor to their offers yield.”
Faith and Figure! Gen_14:18; Gen_14:22.
(1). Abram returns victor. The hour of victory is the chosen time for the trial of faith. But the Prince of Salem comes and refreshes the weary warrior. Thus strengthened, Abram is proof against all the seductions of the king of Sodom. Strong in faith, the pilgrim refuses the proferred friendship of the king of Sodom.
(2). The rulers of the darkness of this world, successfully opposed in one form, meet us in another. Opposition to one form of evil brings us sometimes very near to other evil. If the king of Shinar is overcome, the king of Sodom is at hand, seeking the man of faith. But strong in the strength which God supplies through His eternal Son, he is able to refuse even a thread or a shoe-latchet.
(3). We have this exemplified in the life of the Son of Man Himself, who, when victor over the powers of evil, was invited to enter into alliance with the world. It is likewise the experience of the Church of Christ. Triumphant over one confederation of evil, the Sodom powers of corruption have humbly proferred their friendship and gifts. Faith views this as a snare of the wicked one, and scorns the offer.
“Trust not the moss-grown pleasant land,
Nor lilies of the field;
With worldly princes do not stand,
Nor to their offers yield.”
Disinterestedness! Gen_14:22, etc. Canada has become a kingdom in fifty years. Its large cities were then little hamlets, and its mighty forests then covered its virgin soil. Near its lakes a gallant soldier had retired and settled; and around him had gathered a few brave hunters. They were surrounded by Indian tribes, who, partly from respect and awe, refrained from attacking this happy settlement. One of the white men, eager to find a wider field, left the hamlet, and took his family to the hunting ground and village of one of these tribes. Another tribe sacked the Indian village, carried off the leading chief, his wives and flocks; and at the same time took away the white man’s family and property. When tidings reached the gallant head of the white settlement, he armed his servants, pursued after the retreating Indians, surprised them in their sleep, and brought back the captured white and red men. On arriving at the Indian wigwams again, the grateful Indian chief urged his deliverer to take the rescued cattle. The white leader, animated by those noble motives which blossom so sweetly where Divine Grace reigns, and anxious to shew the “Red man” what Christianity does for the white man, refused to take one hoof or horse: “Give only to those who volunteered to join me in the rescue; as for myself and friends, we are content with your deliverance and safe return home.”
“The conflict’s past, the fight is o’er,
The victory is won;
And we are more than conquerors
Through Him, who says “Well done.”
God’s Honour! Gen_14:22.
(1) In the South Sea Islands a missionary had undertaken a perilous enterprise for the sake of securing the freedom of a chief’s wife, daughter, and goods, carried off by a hostile chief in his absence. By mediation and persuasion the missionary was successful in bringing back again the prisoners and property. The grateful chief, conscious that the life and liberty of his family could not have been secured by himself and followers, urged the missionary to accept the goods as a reward, but in vain. Anxious to impress upon the chief and natives the unselfish character of Christianity, the servant of Christ refused all reward.
(2) When the patriot-general of Benhadad appeared with flesh like the flesh of a little child, after his sevenfold plunge beneath the waters of the Jordan, his grateful heart desired to make a generous recognition of the prophet’s interposition. But Elijah, jealous for the honour of God, and desirous of favourably impressing Naaman’s mind as to the character and religion of Jehovah, refused all recompense. It is true that they which preach the Gospel should live of the Gospel, but there are seasons and circumstances when for the honour of God all rewards should be steadily refused.
“Death may dissever the chain,
Oppression will cease when I’m gone;
But the dishonour—the stain—
Die as I may, will live on.”—Moore.
Oaths! Gen_14:22.
(1) As humanity had to become accustomed to a mutual reverence for truth and fidelity, it was natural that the use of oaths should be
(1) frequent, and
(2) forcible. There were three prominent classes of oath—
1. The Simple kind, when a private individual would confirm something in a sacred manner by his own voluntary action.
2. The Severe kind, when, by way of adjuration, one sought to compel another to confess the truth, or observe a command solemnly laid upon him.
3. The Solemn kind, which was employed in the making of contracts and forming of alliances, and of which we have frequent illustrations in Scripture and Ancient History.
(2) Abram’s oath probably belongs to the first of these classes. It is singular that a similar custom obtained amongst the South Sea Islanders, and even amongst the ancient Indians. Roberts mentions that, doubting the faithfulness of his Arab guide and chief, Hassan lifted up his right hand to heaven, and swore by “Allah” that he would be true, vigilant, and faithful. This custom prevails most among nations where falsehood is common. It is remarkable that the Irish—and especially the Roman Catholics—are unusually profuse in the use of those oaths in which the Divine Name is emphasised.
“In every tale they tell, or false or true,
Well known, or such as no man ever knew,
They fix attention, heedless of your pain,
With oaths like rivets forced into the brain.”—Cowper.
Thread and Latchet! Gen_14:23.
(1) Roberts thinks that this may refer to the red thread worn round the neck or arm, and which binds on the amulet; or to the string with which females tie up their hair. The latchet, he supposes, means the thong of the sandal, which goes over the top of the foot, and betwixt the great and little toes.
1. It is alluded to twice in the Old Testament—here and in Isa_5:27. In Isaiah it is referred to as a necessary requisite for rapid locomotion; while here it is spoken of as something valueless. Similar proverbial expressions have been in use in all countries to denote comparative unworthiness. Abram clearly employs it as an emphatic expression, signifying his resolute decision to accept of no return from Sodom’s king.
“Set honour in one eye and death i’ th’ other,
And I will look on both indifferently;
For let my God so speed me, as I love
The name of honour more than I fear death.”—Shakespeare.
Soldier and Servant! Gen_14:23. In olden days of feudalism and chivalry, stood a noble Saxon castle, with its wide sweeping plains and woods. One of the retainers, engaged in the work of forester, was attracted by cries of distress towards a cliff, at whose base foamed a river. A glance disclosed to him a human form contending helplessly with the waters, which bore him downwards. Springing from cliff to cliff, and rock to rock, the nimble forester reached the stream, where a stately tree bent half over its waters. Creeping along its trunk, he stooped down, caught and rescued the sinking man. Having brought him to the bank, he succeeded in restoring life to the rescued man, who turned out to be a neighbouring baron. Once more placed beyond danger on the cliffs from whence he had slipped into the torrent, the baron gratefully offered a handful of gold to his deliverer. Drawing himself up, the manly forester pointed with his finger to the lordly castle where his lord dwelt, saying: “My master is able to reward me.” As the servant, he looked for his hire to the master. Abram was the soldier and servant of the living God, and to Him he looked for recompense—a stranger’s wealth he could not accept.
“For when my years are ended, and my course
Of mortal conflict o’er; when the good fight
Of faith is fought, the Christian warfare done,
In heaven’s bright plains shall be my endless benison.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Give me the people
Give me the people
The phrase "the people" may refer to the people of Sodom that the enemies had captured. Abram rescued them when he rescued Lot.
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I have lifted up my hand
This means "I have taken an oath" or "I have made a promise."
I will take nothing except what the young men have eaten
"I take from you only what my young men have already eaten." Abram was refusing to accept anything for himself, but acknowledged that the soldiers had eaten some of the supplies during the journey back to Sodom after the battle.
the share of the men that went with me
The full meaning of this statement can be made explicit. AT: "the share of the recovered property that belongs to the men who helped me get it back" (See: Assumed Knowledge and Implicit Information)
Aner, Eshkol, and Mamre
These are the allies of Abram (See: Genesis 14:13). Because they were Abram's allies they fought battles alongside him. The full meaning of this statement can be made explicit. AT: "my allies Aner, Eshkol, and Mamre" (See: Assumed Knowledge and Implicit Information)
translationWords
king
Sodom
Abraham
Yahweh
create
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 14:21-24 Abram knew that accepting the offer of the…
14:21-24 Abram knew that accepting the offer of the king of Sodom (see study note on 14:1-2) could make him his ally or subject, as Lot had been. This would jeopardize the fulfillment of God’s promises. Faith looks beyond the riches of the world to the greater blessings that God has in store.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.