In the fourteenth year Chedorlaomer came, and the kings who were with him, and struck the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim, and the Horites in their Mount Seir, to El Paran, which is by the wilderness. They returned, and came to En Mishpat (also called Kadesh), and struck all the country of the Amalekites, and also the Amorites, that lived in Hazazon Tamar. The king of Sodom, and the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (also called Zoar) went out; and they set the battle in array against them in the valley of Siddim against Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five. Now the valley of Siddim was full of tar pits; and the kings of Sodom and Gomorrah fled, and some fell there. Those who remained fled to the hills. They took all the goods of Sodom and Gomorrah, and all their food, and went their way. They took Lot, Abram’s brother’s son, who lived in Sodom, and his goods, and departed.
One who had escaped came and told Abram, the Hebrew. At that time, he lived by the oaks of Mamre, the Amorite, brother of Eshcol and brother of Aner. They were allies of Abram. When Abram heard that his relative was taken captive, he led out his three hundred eighteen trained men, born in his house, and pursued as far as Dan. He divided himself against them by night, he and his servants, and struck them, and pursued them to Hobah, which is on the left hand of Damascus. He brought back all the goods, and also brought back his relative Lot and his goods, and the women also, and the other people.
The king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and the kings who were with him, at the valley of Shaveh (that is, the King’s Valley). Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth. Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.
The king of Sodom said to Abram, “Give me the people, and take the goods for yourself.”
Abram said to the king of Sodom, “I have lifted up my hand to Yahweh, God Most High, possessor of heaven and earth, that I will not take a thread nor a sandal strap nor anything that is yours, lest you should say, ‘I have made Abram rich.’ I will accept nothing from you except that which the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre. Let them take their portion.”
John Calvin 1540 · Public Domain On vv10, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 23 10. And the kings of Sodom and Gomorrah fled.…
10. And the kings of Sodom and Gomorrah fled. Some expound that they had fallen into pits: but this is not probable, since they were by no means ignorant of the neighboring places: such an event would rather have happened to foreign enemies. Others say, that they went down into them for the sake of preserving their lives. I, however, understand them to have exchanged one kind of death for another, as is common in the moment of desperation; as if Moses had said, the swords of the enemy were so formidable to them, that, without hesitation, they threw themselves headlong into the pits. For he immediately afterwards subjoins, that they who escaped fled to the mountains. Whence we infer, that they who had rushed into the pits had perished. Only let us know, that they fell, not so much deceived through ignorance of the place, as disheartened by fear.
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 On vv5, 7, 10, 12, 13, 14, 15, 18, 19, 21, 22, 23, 24 Or, plain.
Or, plain.
Or, giants.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–24 Gen 14:5 And in the fourteenth year came Chedorlaomer,…
Gen 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,
Ver. 5. Chedorlaomer.] King of Persia; he was commander in chief; and upon his sword might have been written, as was upon Agamemnon’s, ουτος μεν φοβος εστιν ανθρωπων, this is the common terror. {a}
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{a} Pausan.
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 Poole 1685 · Public Domain On vv5, 6, 7, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24 The kings that were with him, i.e. confederate with…
The kings that were with him, i.e. confederate with him for the recovery of his right, expecting the same assistance from him upon the like occasion.
The Rephaims, a fierce and warlike people of Canaan. See Gen 15:20. Or the giants, as this word is taken Deu 2:11.
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Ashteroth Karnaim, a place in Basan called Ashteroth, Deu 1:4; Jos 9:10; 13:31. It is surnamed Carnaim, q.d.
Two-horned, like a half moon, either from the situation and form of the place, or from the goddess Diana, or the moon, which usually was painted with two horns, whom they worshipped.
The Emims, a people in Canaan of giant-like stature, Deu 2:10-11.
Shaveh Kiriathaim; Kiriathaim is a noted city in Gilead, and Shaveh may be either the ancient name of that city, or the present name of the country adjoining and belonging to it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv13, 17, 21 We have here an account of the only military…
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.
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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, Jdg 7:7. 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 (Jdg 7:16), 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, Mat 10:16.
V. His success was very considerable, Gen 14:15, Gen 14:16. 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, Sa1 14:6. 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, Pro 17:17. 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 7:18.
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, Gen 14:16. 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, Mat 5:45. This victory which Abram obtained over the kings the prophet seems to refer to, Isa 41:2, 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.
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 On vv5–24 And in the fourteenth year came Chedorlaomer,.... Not in…
And in the fourteenth year came Chedorlaomer,.... Not in the fourteenth year of their rebellion against him, as Jarchi, but from their becoming vassals to him:
and the kings that were with him; those kings before mentioned:
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and smote the Rephaims in Ashteroth Karnaim; which were in their way to Sodom, &c. and very probably were confederates with the five kings; the Targum, and so the Septuagint, render the word "giants", as it is in Deu 2:11; but they were one of the nations or tribes of the Canaanites, Gen 15:20; and had their name either from the Hebrew word which signifies to be healthful and robust, as those people might be, or from Rephas, the Remphan of Stephen, Act 7:43; called Chiun, Amo 5:26; and with Cronus or Ham the father of Canaan, as Bishop Cumberland (c) observes; and these dwelt in Ashteroth Karnaim, which was a place in Bashan, Deu 1:4; it is about six miles, as Eusebius (d) says, from Adraa or Edrei, and in the Apocrypha:"Then Maccabeus marched forth to Carnion, and to the temple of Atargatis, and there he slew five and twenty thousand persons.'' (2 Maccabees 12:26)mention is made of a place called Carnion, where was a temple of Atergates, a Phoenician deity, as Ashteroth or Astarte, was; and this city here had its first name from Astarte the wife of Cronus or Ham, and whose name may be preserved in Carnaim, as Bishop Cumberland thinks; though as Astarte is said by Sanchoniatho (e) to put on her head the mark of her sovereignty, a bull's head, that is, with its horns, this might be another of her names retained in this city; and it is certain that she was a Phoenician goddess, called the goddess of the Zidonians, Kg1 11:5; and Sanchoniatho relates (f), that the Phoenicians say, that Astarte is she, who among the Greeks is called Aphrodite or Venus; and Astarte is called by Lucian (g) the Phoenician Venus, and by Cicero (h) the Syrian Venus; and if she was the same with Diana or the moon, as some think, she might have the name of Carnaim from its two horns, as the word signifies: our English poet (i) seems to have this in his thoughts, when he speaks of Astoreth as the goddess of the Phoenicians: however the in habitants of this place who belonged to the Canaanites were first attacked by the four kings and routed, though not utterly destroyed, because we hear of them afterwards, as well as they that follow:
and the Zuzims in Ham; or Hemtha, as Onkelos and Jonathan render it, a place so called from Ham the father of Canaan, and was somewhere in the land of Canaan or near it, and near the former place; for it can hardly be thought the land of Egypt, sometimes called the land of Ham, is meant; these Zuzim are supposed by Jarchi to the same with the Zamzummim in Deu 2:20; the word is by Onkelos and Jonathan rendered strong and mighty ones, as also by the Septuagint, mighty nations:
and the Enims in Shaveh Kiriathaim: a people great, and many, and tall, as the Anakim, and were accounted giants as they, and who in later times were by the Moabites called Emim, Deu 2:10; and therefore Moses gives them the same name here, which they had from the dread and terror they injected into men, and so the word in all the three Targums is rendered terrible ones; and these dwelt in Kiriathaim, a city in the tribe of Reuben, taken from Sihon, king of the Amorites, and which seems to be situated in a plain, see Jos 13:19.
(c) Sanchoniatho's Phoenician History, p. 220, 221. (d) Apud Reland. Palest. illustrata, tom. 2. p. 5. 98. (e) Sanchoniatho's Phoenician History, p. 35. (f) Ibid. p. 36. (g) De Dea Syria. (h) De Natura Deorum, l. 3. (i) ------------with these in troop Came Astoreth, whom the Phoenicians call'd Astarte queen of heav'n, with crescent horns. --Milton's Paradise Lost, B. 1. l. 437, 438, 439.
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 On vv5, 13, 14, 16, 18, 19, 20, 21, 22, 23 In the fourteenth year - After some pause and…
In the fourteenth year - After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters. See note at "ver. 1" (For [1.], [2.]) [3.] The progress of the war. The four kings laid the neighbouring countries waste, and enriched themselves with the spoil of them, ver. 5, 6, 7. Upon the alarm of which, the king of Sodom and his allies went out and were routed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24 Verse 5. Rephaims] A people of Canaan: Ge 15:20.
Verse 5. Rephaims] A people of Canaan: Ge 15:20.
Ashteroth] A city of Basan, where Og afterwards reigned; Jos 13:31.
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Zuzims] Nowhere else spoken of, unless they were the same with the Zamzummims, De 2:20, as some imagine.
Emims] A people great and many in the days of Moses, and tall as the Anakim. They dwelt among the Moabites, by whom they were reputed giants; De 2:10-11.
Shaveh Kiriathaim] Rather, as the margin, the plain of Kiriathaim, which was a city afterwards belonging to Sihon king of Heshbon; Jos 13:19.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 13, 14, 18, 19, 20, 21, 22 Gen 14:5. In the fourteenth year — After some…
Gen 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, Gen 14:5-7. Upon the alarm of which, the king of Sodom and his allies went out and were routed.
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 On vv5, 6, 7, 10, 13, 14, 18, 19, 21, 22, 23, 24 Raphaim, Zuzim, and Emim, were all of the gigantic…
Raphaim, Zuzim, and Emim, were all of the gigantic race, robbers, like the Arabs. (Du Hamel) --- These dwelt in the land of Basan, or of giants, Deuteronomy iii. 13.
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 On vv12, 13, 14, 15, 18, 20, 21 they took Lot . . . and his goods,…
they took Lot . . . and his goods, and departed--How would the conscience of that young man now upbraid him for his selfish folly and ingratitude in withdrawing from his kind and pious relative! Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good.
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 On vv5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 23, 24 5. Smote the Rephaim in Ashteroth Karnaim — The…
5. Smote the Rephaim in Ashteroth Karnaim — The word Rephaim is in the Hebrew plural, and designates an ancient people of gigantic stature, of whom Og, king of Bashan, is spoken of as the last remnant.
Deu_3:11. Of their origin the Bible is silent. Their chief seat was at Ashteroth Karnaim, or Ashteroth of the two horns, so called, probably, from the worship of the two-horned Astarte, the Syrian Venus and moon-goddess. See note and cuts on Jdg_2:13. Some identify this place with the Ashtaroth near Edrei, where Og dwelt, (Deu_1:4,) which is generally identified with the modern Tel-Ashtereh, some 25 miles east of the Sea of Galilee. Others locate it at the modern Es-Sanamein, about half way between Tell-Ashtereh and Damascus. After this defeat these Rephaim seem to have settled in other parts of Canaan, and the “valley of Rephaim” south-west of Jerusalem probably derived its name from them. We find traces of them in the time of David. 2Sa_21:18; 2Sa_21:20; 2Sa_21:22. The Zuzim were probably the same as the Zamzummim of Deu_2:20, a people akin to the Rephaim, and described as “great, and many, and tall.” Ham, where they dwelt, is probably represented in the modern Amman, east of the Jordan, better known as Rabbath-Ammon, the capital city of the Ammonites. The Emim are represented in Deu_2:10-11, as the ancient occupants of the land of Moab, and also “a people great, and many, and tall, as the Anakim.” Shaveh Kiriathaim, or the “plain of the two cities,” is probably the same as Kirjathaim, allotted to the Reubenites. Num_32:37; Jos_13:19. The name still lingers in the extensive ruins of Kureiyat, east of the Dead Sea, and about three miles southeast of Mt. Attarus.
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 On vv5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 23, 24 5. came Chedorlaomer] The king of Elam was strong…
5. came Chedorlaomer] The king of Elam was strong enough to deal vigorously with the rebellion in his western dependencies. This and the two following verses describe the punitive expedition, with which Chedorlaomer and his vassal kings crushed the rebellion. Whether the kings led their forces in person, we are not able to say for certain. The description leaves it to be inferred. The Oriental style of chronicle identified successful generals with the name of the king who sent them on their campaign.
The march of the punitive expedition must have been across the Euphrates at Carchemish, and then southward past Damascus. It overthrew the Rephaim, Zuzim, Emim, and Horites who, apparently, were peoples on the east side of Jordan, involved in the rebellion. The southernmost point of the march was reached at the head of the Gulf of Akabah. As it commanded an important trade route, it may have formed the chief objective of the march. Returning from that point, the expedition struck at the Amalekites in the wilderness to the south of Palestine, and then attacked the joint forces of the five cities of the Plain and overthrew them in the valley of Siddim.
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the Rephaim] or “sons of the Rapha.” The name given to the aborigines of Canaan, giant survivors of whom are mentioned in 2Sa_21:16-22. The name is specially applied, in Deu_3:11, to Og, the king of Bashan, whose territory corresponded with the country spoken of in this verse.
Ashteroth-karnaim] Generally identified with Tell-‘Ashtara, in the plateau of Bashan, about 20 miles east of the sea of Galilee. Karnaim means “the two horns”; and the full name will therefore probably mean “the two-horned Astarte,” who, as the Goddess of the Moon, was represented with two horns. “Astarte of horns was that immemorial fortress and sanctuary which lay out upon the great plateau of Bashan towards Damascus; so obvious and cardinal a site that it appears in the sacred history both in the earliest recorded campaign in Abraham’s time and in one of the latest under the Maccabees. Gen_14:5; 1Ma_5:26; 1Ma_5:43” (G. Adam Smith, The Twelve Prophets, vol. i. p. 176.)
the Zuzim] Possibly the same as “the Zamzummim,” mentioned in Deu_2:20 as the aborigines who were dispossessed by the Ammonites.
in Ham] Ham has been conjecturally identified with the old name of the Ammonite capital, mentioned in 2Sa_12:26, Rabbath Ammon.
the Emim] Mentioned in Deu_2:10 as the name of the aborigines, “a people great and many and tall, as the Anakim,” dispossessed by the Moabites. The name means probably “the terrible ones.”
in Shaveh-kiriathaim] or the plain of Kiriathaim. In Num_32:37 and Jos_13:19 Kiriathaim is a town in Reuben: in Jer_48:23 in Moab. It is generally identified with Kureyat, about 10 miles east of the Dead Sea and north of the river Arnon.
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 On vv5, 7, 8, 10, 13, 14, 15, 17, 18, 19, 20, 21, 24 (5) The Rephaims.—Described as an Amorite tribe (Amo_2:9) of…
(5) The Rephaims.—Described as an Amorite tribe (Amo_2:9) of great stature, settled in Bashan, where Moses conquered them (Jos_13:12). We find them also on the other side of Jordan, in Mount Ephraim ( Jos_17:15), on the western side of Jerusalem (Jos_15:8; Jos_18:16; 2Sa_5:18; 2Sa_5:22), and even among the Philistines (2Sa_21:16; 2Sa_21:18). In many of these places the word is wrongly translated giants. From this wide dispersion of them we may safely conclude that they belonged to the earlier settlers in the land and that only their rulers, like Og (Jos_9:10), were Amorites.
Ashteroth Karnaim.—The two-horned Astarte, the Phœnician Venus, identified by the Rephaim with the moon. Her worship had, no doubt, been introduced by the Amorites. This city was the capital of Og (Deu_1:4), and is called Be-Eshtera, “the house of Astarte,” in Jos_21:27. Its remains have been found at Tell-Ashtereh, in the Hauran, about two leagues from the ancient Edrei.
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The Zuzim.—Called in Deu_2:20 Zamzummim, where they are identified with the Rephaim, of which stock they were an inferior branch. Their capital, Ham, has been identified with Hameitât, about six miles to the east of the lower part of the Dead Sea (Tristram, Land of Moab, p. 117).
The Emims.—Of these also we read in Deu_2:10-11 : “The Emim . . . also were accounted Rephaim, as the Anakim.”
In Shaveh Kiriathaim.—More probably, in the plain of Kiriathaim. This city, given to the tribe of Reuben (Num_32:37), was, upon the decay of the Israelites upon the east of Jordan, re-occupied by the Moabites (Jer_48:1), who had taken it from the Emim.
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 On vv5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 And in (or during) the fourteenth year came Chedorlaomer,…
And in (or during) the fourteenth year came Chedorlaomer, and the kings that were with him, and smote (because of actual or probable rebellion) the Rephaims. Gigantav (LXX.), a tribe of gigantic stature (from an Arabic root, to be high), the iron bed of whose last king, Og, measured nine yards in length and four in breadth; (Deu_3:11) forming a portion of the aboriginal inhabitants of Palestine prior to the invasion of the Canaanites, though existing as a remnant as late as the conquest. (Gen_2:20 Gen_3:11, Gen_3:13) In Ashteroth Karnaim. Literally, Ashteroth of the Two Horns; so called either from its situation between two horn-shaped hills (Jewish interpreters), or because of the horned cattle with which it abounded (Hillery), or in honor of the goddess Ashtaroth, Astarte, or Venus, whose image was such as to suggest the idea of a horned figure (A Lapide, Gesenius, Kalisch); identified by some with the capital of Og (Keil), but by others distinguished from it (Wetstein); of uncertain site, though claimed to sin-rive in the ruins of Tell Ashtereh, near the ancient Edrei (Ritter); in those of Afineh, eight miles from Buzrah (Porter); in the modern village Mesarib (Burckhardt); or in El Kurnem or Ophein in Ledsha (Robinson). And the Zuzims. Probably the Zamzummims between the Arnon and the Jabbok. (Deu_2:20) In Ham. "Possibly the ancient name of Rabba of the Ammonites, (Deu_3:11) the remains being still preserved in the ruins of Amman" (Keil). And the Emims. Fearful and terrible men, the primitive inhabitants of Moab; (Deu_2:10, Deu_2:11) called also Rephaims, as being of colossal stature. In Shaveh Kiriathaim. Literally, the plain of Kiriatkaim, or the plain of the two cities, situated in the district afterwards assigned to Reuben; (Num_32:37) identified with Coraiatha, the modern Koerriath or Kereyat, ten miles west of Medebah (Eusebias, Jerome, Kalisch), which, however, rather corresponds with Kerioth, in Jer_48:24 (Keil).
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 On vv13, 17, 18, 21 When Abram heard that his brother was taken captive,…
Gen_14:13-16
When Abram heard that his brother was taken captive, he armed his trained servants
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Abram as a warrior
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
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, Abrams brothers 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 Abrahams. 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
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 (Gen_14:12), and withdrew up the Jordan valley, laden with booty and captives.
I. ABRAMS RESCUE OF LOT (Gen_14:13-16). 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 Lots 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 (Jdg_7:16), which Sauladopted against the Ammonites (1Sa_11:11), and which have commended themselves to the greatest generals in all ages. What a contrast is presented here between the patriarchs distrustful timidity in Egypt Gen_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. ABRAMS MEETING WITH THE KING OF SODOM (Gen_14:17; Gen_14:21-24).
1. Abrams personal disinterestedness and independence (Gen_14:22-23). 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 (Gen_14:24). 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. ABRAMS INTERVIEW WITH MELCHIZEDEK (Gen_14:18-20). How marked the contrast between the patriarchs 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 (Gen_14:18). 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 Abrahams 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 Heb_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
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.)
Abrahams conquest
There are two lessons implied in Abrahams 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 Abrahams conquest is, that Christian duty varies at different times and in different circumstances. Sometimes it is the Christians 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
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. Gods 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 Churchs 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 (Gen_14:13). (G. Hughes, B. D.)
Lessons
1. Tidings of the Churchs miseries should make deep impression upon its members.
2. Gods servants are not slow in hearing of the miseries of the Church and helping it.
3. Brethrens 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 (Gen_14:14). (G. Hughes, B. D.)
Abrams conduct
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
In all this we have another illustration of the strength of Abrahams 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 affairs among us into the hands of men who have in many cases neither the confidence nor the respect of the Christian portion of the community? But for Christians to stand aloof in these circumstances and let things take their course is the merest cowardice. Say not to me that you are seeking thereby to keep yourselves pure. Do your duty, and leave the consequences to God. Believe me, He will not let you suffer from that which you undertake out of a regard to His glory and the welfare of your fellow men. So, again, there are many enterprises of benevolence in which the deliverance of our fellow men from the misery of disease or poverty cannot be accomplished by us, unless we consent to work with persons of whose characters we cannot in all respects approve. What then? Must we refuse to sit at a benevolent board because Aner, Eshcol, and Mature are there also? As well might we decline to lend a hand in the extinguishing of a destructive fire, because we saw one of the greatest roughs of the neighbourhood holding the hose! No! no! So long as we are in the world we shall have to meet the men of the world; we shall have to work with them, too, in benevolent matters, if at least we would set free the Lots whom tyrannous evils have taken captive; and they who hold back from the fear of contamination are signally deficient in that faith for which Abraham was so remarkable. But notice, again, that this old patriarch would not allow the presence of the ungodly to keep him from showing honour to God in the person of His priest. When Melchizedek came forth to meet him, Abraham did not treat him with coldness, because he happened at the moment to be in company with the King of Sodom. On the contrary, he showed him special honour, was not ashamed to receive his benediction, and gave him, without asking anyones leave, a tithe of the spoils. Now there was true courage! Abraham was not ashamed of his religion, and, when the occasion offered, he was ready to make it known. He did not hide his flag, but let it flutter openly in the breeze. And what a lesson is there in all this for us! It is hard enough for many of us to confess Christ in the midst of a company of His friends, and multitudes are altogether ashamed of Him in the presence of His enemies. If a stranger happens to be our guest, and we know that he ridicules religion, we omit family worship for that evening. If a friend not remarkable for spirituality calls upon us on the Lords day, and the time comes for us to go to the sanctuary, we are afraid to say anything about it, and we remain at home with him. If, in our business hours, a brother comes and speaks to us about spiritual things, in a style that might be as refreshing to us as the bread and wine of Melchizedek were to Abraham, we see a smile of contempt on the countenance of our worldly customer, and we plead that we are too much engaged at present to give him any more of our time. And if one waits upon us in the name of Christ, and asks our pecuniary help for his cause, we have no tithes to give him, and too frequently consider him as an intruder. Why is this? Ah, friends! let us be honest and confess it frankly, it is because we do not really believe that our chief business is with God, or that our strongest obligations are to Him. But still farther here, observe how Abraham would not consent to be laid under any debt of any sort whatever to the King of Sodom. He could take refreshment and a blessing from the hand of Melchizedek, but he would receive nothing from Bern. Why this distinction? The only answer we can give is because of the different characters of the two men. With Melchizedek he was safe; but how did he know that Bera would not claim from him some return which he could not conscientiously make? Therefore he would fetter himself with no entanglement. (W. M. Taylor, D. D.)
To the rescue
In the last century, when absence of trains and existence of bad roads isolated English towns and villages from each other, and from London, the separation of friends became a serious matter. A young maiden persuaded her relatives to allow her to leave the remote western hamlet home and to visit friends of the family in the metropolis. After a time tidings came that the maiden had been carried off, and was supposed to be concealed in the hall of a northern baronet. Distressed at the tidings, and full of love for their sister, the two brothers considered how her rescue was to be achieved. Ascertaining the whereabouts of the hall, they decided to explore its buildings in disguise, so as to learn the precise apartment in which their sister was lodged, and then, under cover of night, to secure her freedom. A brother in battle:--Timoleon the Corinthian was a noble pattern of fraternal love. Being in battle with the Argives, and seeing his brother fall by the wounds he had received, he instantly leaped over his dead body, and with his shield protected it from insult and plunder; and though severely wounded in the generous enterprise, he would not on any account retreat to a place of safety, till he had seen the corpse carried off the field by his friends.
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 On vv13, 17, 21 Gen_14:13. Abram the Hebrew.] The lxx renders the word…
CRITICAL NOTES.—
Gen_14:13. Abram the Hebrew.] The lxx renders the word by περάτης one passing over, i.e., the immigrant, and some say that Abram is so described as having crossed the Euphrates from the east. But Murphy considers that the word should be understood as a patronymic, because in every other place the word is always used in this sense, and it might be said of every other tribe that they had originally migrated across the Euphrates. “And moreover Abram is distinguished as the Hebrew, just as his confederate Mamre is distinguished as the Amorite. ‘The Sons of Heber’ are distinctly mentioned in the table of nations among the descendants of Shem.”—Mamre.] This was near the seat of war. Confederate] Heb. “Lords of the earth (or covenant) of Abram.” They were in league together for mutual defence.—
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Gen_14:14. His brother] In the wider sense of a near relative. Trained servants born in his own house, three hundred and eighteen. This would represent a domestic following of upwards of one thousand men, women, and children.—
Gen_14:15. And he divided himself against them] He divided his forces into two portions so as to attack the enemy on two different quarters. Hobah on the left hand of Damascus. The Hebrews supposed the face to be turned towards the rising sun, and named the points of the compass accordingly. Hence, Hobah would lie to the north of Damascus. “The Jews regard the village of Jobar, a few miles N.E. of Damascus, as answering to Hobah. At Burzeh, very near, is a spot held in veneration by the people as having been the ‘praying place’ of Abraham, where he returned thanks to God after the discomfiture of the kings.” (Alford)—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_14:13-16
ABRAM AS A WARRIOR
Here Abram appears altogether in a new character. He who was noted for the meekness of his disposition and simple trust in God, now acts the strange part of a warrior. He had shown the heroism of self-sacrifice, and now he shows the heroism of a patriot and a friend. In a private capacity the virtues and graces of his life were such as command esteem; and now, as a public man, vindicating and succouring the oppressed and unfortunate, he displays admirable skill and courage. We may consider Abram as a warrior in a twofold light:—
I. In the cause of man. The lives of good and holy men, which are recorded in the Scriptures, have a double aspect, on the one hand as they regard their fellow-creatures, and on the other as they regard God. He who is promoting the welfare of mankind may at the same time be accomplishing the wider purposes of the Almighty. The conduct of Abram must be interpreted in this double relation—in the light of social facts, and in the light of his high calling of God. One who is closely related to him in blood is in great danger. Moved by natural affection, by brotherly love, he engages in war. One motive which led him to take up arms was the rescue of Lot from the hands of the enemy. From this we learn—
1. The sacredness of natural affection. The Bible gives no distorted views of life, but accepts the great facts of human nature as they stand revealed to our ordinary observation. It inculcates no laws of conduct which are unpractical or unnatural. It insists upon the propriety and duties of natural affection. The assertion that all men are equal is true within limits, for they are such in the sight of God, and in the main features of their existence and destiny. We ought to love the whole human race. But this equality of affection is interfered with and modified by blood. There are duties which clearly lie nearest to us, and we have the prescription of nature urging us to their performance. A man is bound to love those of his own household with a peculiar affection. Our first impulse is to bless and deliver the brother and the friend. That virtue which professes devotion to humanity at large, while it disregards or thinks lightly of duties towards home and kindred, is not taught in the Bible. Our social love must move in the ways of the Divine order, i.e., it must move from within the domestic circle outwards to the whole human race. The impulse of natural affection was a sufficient justification of Abram’s conduct. We learn also—
2. The noble generosity which forgets the faults of friends or kindred in their distress. Lot had some serious social faults. He was narrow-minded, selfish, and lacking in those graces which lend a charm to life and reduce that friction which must arise in the dealings of men with one another. He had behaved ungenerously towards Abram, and had separated from him at a time when his companionship was of importance to the social interests of both. Yet Abram forgets the faults and unkindness of his kinsman when he is in trouble. As a religious man, also, Lot was greviously at fault. By his own act he left the family circle of Abram, where so many religious privileges could be enjoyed. He exposed himself to great spiritual peril by dwelling in the midst of a people notorious for their wickedness. Yet Abram does not leave his kinsman to reap the consequences of his own folly, but hastens to render him aid. We have—
3. The heroism which sacrifices self for the benefit of others. Abram exposed himself to great danger in undertaking so desperate an enterprise; but he thinks not of himself while engaged in the noble cause of rescuing a brother. Others, also, shared in the benefits of his self-sacrificing act (Gen_14:16). But we must consider Abram as a warrior—
II. In the cause of God. The external features of the history show us Abram in the light of a friend delivering his kinsman from the hand of the enemy. But he stood in certain relations to the kingdom of God, and therefore we must read a wider meaning into his conduct on the occasion of this war. Thus the history reveals to us more than appears upon the first view.
1. His engaging in war cannot be accounted for, except on the supposition that he had a Divine warrant for his conduct. This is rendered very probable if we reflect that Abram, ever since God called him, ordered all things in his life by faith. He would scarcely have faced the dangers of such an expedition as this, where, humanly speaking, the chances of success were against him, unless he had clearly ascertained the will of God. He was moved by the spirit, not of adventure but of faith. If he had merely obeyed his own feelings, we can hardly suppose that he would afterwards have received so remarkable a blessing. The prophet Isaiah is supposed to refer to Abram’s conduct in this war (Isa_41:2-3), and if such be the reference, it is evidently implied that the patriarch’s enterprise had the Divine sanction. “Who raised up the righteous man from the east, called him to His foot, gave the nations before him, and made him rule over kings? He gave them as the dust to his sword, and as driven stubble to his bow. He pursued them, and passed safely; even by the way that he had not gone with his feet.” Thus the motives which urged Abram on were not those of a man of the world, but they were derived from a principle of obedience to God, and faith in His promise. Two considerations will show, that he would scarcely have undertaken the mission of a warrior without the Divine sanction and assurance.
(1) As a private individual he would not have the right to wage war. He was not a chief, invested with power and authority, but a private and unofficial person, and moreover a stranger in the land. What right or title had he then to raise an army, and wage war? Besides, he was subject to other kings and rulers, and it was not likely that so irregular an expedition on his part would be tolerated. Consider—
(2). That his chance of success—to all human appearance—was small. The males of his own household were but 318, hastily prepared and armed, and with this insignificant force he ventures to pursue an army flushed with victory and commanded by four powerful monarchs! Surely Gideon’s exploit in the war with the Midianites was scarcely more desperate. It is easier to believe that in each case the success was miraculous. Like the faith which led to it, this also was the gift of God. Abram derived the right and power by which he acted, not from human expediency but from God.
2. He wages war as the ruler and proprietor, by Divine right, of the land. God had promised the land to him. He was the real owner of it, and now exercises his royal prerogative of making war. Though a stranger and a pilgrim he appears for a moment in his true character as a victorious prince. He is permitted by the favour of God to foredate the great blessing which was in store for him. Thus Our Lord, in the days of His humiliation, was seen for awhile on the Mount of Transfiguration, in that glory in which He shall hereafter appear when He comes to reign. Abram acts throughout as the man of faith who was accomplishing the purposes of God, and not following his own private ends. He had an eye to the interests of a larger family than that which was bound to him by the ties of natural relationship, even that family which is the Church of God. When he had asserted his rights and privileges, and delivered his kinsman, he retires into private life again. He refuses to enrich himself with the conquests he had won, for he had that faith in God which does not make haste. His cause was with the Most High.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_14:13. Among those who fled from the drawn sword and the fear-fulness of war, there was one who reached the plain of Mamre, and told the sad tale to Abram. He feels much, but what can he do? Can he raise an army wherewith to spoil the spoilers, and deliver the captives? He will try. Yes, from his regard to Lot, whose late faults would be now forgotten, and his former love recur to mind; and if he succeed, he will not only deliver him but many others. The cause is a just one, and God has promised to bless Abram and make him a blessing. Who can tell but he may prove in this instance a blessing to the whole country, by delivering it from the power of a cruel foreign oppressor.—(Fuller.)
The fugitive who escaped to tell Abram the sad news was probably an inhabitant of Sodom, but he was the servant of God’s providence.
In the greatest calamities which happen to the Church, God finds a way of deliverance.
Abram and his kinsman represented the Church of God then upon earth. That Church is still one family, united by a common interest, and owning a common Father. One portion of that family cannot suffer without exciting the sympathy and engaging the help of the other.
It is fit that such as sit at ease in their own habitations should hear of the Church’s troubles.—(Hughes.)
Abram could induce the chiefs of the land to make a covenant with him. Thus the blessings of the Church have overflowed to heathendom.
The Church of God will at last take all the kingdoms of the world into its unity.
Gen_14:14. Abram thought not of his kinsman’s ingratitude, but of his need. He stayed not to weigh his deserts, but obeyed the call of his distress.
To deal with others on the principles of rigid justice would often inflict upon them the greatest injury. If God so dealt with man, none of us should see salvation. The property of mercy and compassion is to flow by the necessity of its own fulness.
Abram armed his trained servants, and hastened to rescue Lot. We must not be content with mere feeling for the miseries of others, but do all that in us lies to bring them succour. Love is not an empty emotion. It delights in giving, blessing, and helping.
He led forth to battle his tried ones—trained and skilful and trusty—born in his own house, and thus well-known and confidential house servants and body-guard, three hundred and eighteen, answering to more than a thousand men, women, and children, with flocks and herds of a corresponding extent. What was the force of his allies does not appear. This large number of slaves in Abram’s house, capable of bearing arms, gives us an insight into the patriarchal household. These slaves were such as were originally taken in war, or bought with money. Many were also born in the house and trained in the doctrines and duties of religion, and admitted into the privileges of circumcision and the Sabbath, and treated as a religious charge. “Abram commanded his children, and his household after him, that they might keep the way of the Lord, to do justice and judgment, that the Lord might bring upon Abram all that He had promised.”—(Jacobus.)
It is the duty of the Church of God to train all who belong to her for service. The Church of God is still militant here on earth, and has not entered upon the repose of victory.
Small force of man, and great faith in God, may do mighty things.—(Hughes.)
He armed his trained servants. Or catechised; such as he had painfully principled both in religion and military discipline, tractable and trusty, ready pressed for any such purpose. It is recorded to the commendation of Queen Elizabeth, that she provided for war, even when she had most perfect peace with all men. Darts foreseen are dintless.—(Trapp).
Gen_14:15. By prompt movements, Abram and his troop soon came up with the enemy. It was in the dead of the night. The conquerors, it is likely, were off their guard, thinking no doubt that the country was subdued, and that scarcely a dog was left in it that dare move his tongue against them. But when haughty men say, Peace, peace; lo sudden destruction cometh! Attacked after so many victories they are surprised and confounded: and it being in the night, they could not tell but their assailants might be ten times more numerous than they were, so they flee in confusion, and were pursued from Dan even to Hobah in Syria.—(Fuller.)
Abram came upon them as they were, secure, sleepy, and drunken, as Josephus writeth. So did David upon the Amalekites (1Sa_30:16), and Ahab the Syrians (1Ki_20:16).—(Trapp).
A state of warfare necessitates policy and stratagem.
Gen_14:16. Abram’s object was simply the recovery of Lot and his family; and having accomplished this he is satisfied. It is surprising that amidst all this confusion and slaughter their lives should be preserved, yet so it was, and he with his property and family, and all the other captives taken with him are brought safe back again. It was ill for Lot to be found among the Sodomites; but it was well for the Sodomites that he was so, else they had been ruined before they were.—(Fuller).
Those who are strangers to the knowledge of God have often shared in those deliverances which He has wrought out for His people.
Abram delivered others besides his kinsman Lot. There are duties of heroic enterprise and benevolence which we owe to men, irrespective of creed or race.
It is true heroism to come to the rescue of the defenceless and weak. This is imitating the kindness of God, which is most tender and plentiful towards His feeblest creature.
And the women also and the people. The hope of this might haply move that officious messenger to address himself to the old Hebrew (Gen_14:13), little set by, till now that they were in distress.—(Trapp).
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.”
Four Kings! Gen_14:1-16. Lincoln says that we have here a scene representing millenial glory. It is to be received prophetically and practically.
(1) Prophetically, we have here the four kingdoms of Daniel, Tidal standing for the fourth of these, viz., Rome. For the Roman empire will yet again be headed up under ten kings, who, Lincoln conceives, are to sweep away corrupt, unclean Christianity after the removal of the Church to heaven. And thus Abram is the Jews, who, after the overthrow of Rome in the plain of Armageddon, are to be blessed by the appearance of their Messiah.
(2) Practically, we have here three battles, the second of which represents the man of faith, relying solely on faith, as he goes forth to attack the confederated hosts, and to deliver Lot. The second is, however, preliminary to the third; and in Abram’s case the most important of all. It was the struggle with Sodom against receiving any gift. It was the struggle of the moral against the material—of the spiritual against the sinful. No doubt the timely interposition of Melchizedek with refreshment and benediction nerved the patriarch’s soul for victory.
“Here is My grace—the mighty power victorious,
Which rights so strong for thy poor feeble strength;
Which nerves thy faith, the faith all-glorious,
Which fights and wins, and enters heaven at length.”
Rescue! Gen_14:13.
(1) In the last century, when absence of trains and existence of bad roads isolated English towns and villages from each other, and from London, the separation of friends became a serious matter. A young maiden persuaded her relatives to allow her to leave the remote western hamlet home and to visit friends of the family in the metropolis. After a time tidings came that the maiden had been carried off, and was supposed to be concealed in the hall of a northern baronet. Distressed at the tidings, and full of love for their sister, the two brothers considered how her rescue was to be achieved. Ascertaining the whereabouts of the hall, they decided to explore its buildings in disguise, so as to learn the precise apartment in which their sister was lodged, and then, under cover of night, to secure her freedom.
(2) Lot had chosen to go to the neighbourhood of the friendly citizens of Sodom and Gomorrah. Four northern potentates make an incursion southwards, subdue the five princes in the Vale of Siddim, and carry off Lot, his family, and goods. A fugitive servant bears the sad tidings to Abram, who—full of love for his captured nephew and household—considers how their rescue is to be accomplished. The conqueror’s track must be first ascertained, and then, under cover of the darkness of the night, an attempt to rescue must be made.
“Around are the nations, and enemies strong;
But God is our fortress, our strength, and our song.”
Prayer-Power! Gen_14:13, etc.
(1) Naturalists say that at times when the eagle is about to soar, he seeks, finds, and puts himself upon a column of uplifting air; and thus, by its upheaving power, he is borne until he finds himself at the height at which he aimed.
(2) When the Lord Jesus was about to enter upon that struggle on Calvary, by which captive humanity was to be rescued and restored to moral freedom, He sought the column of uplifting communion with God in Gethsemane; and thus was able to rise to the lofty summit of the Cross, and achieve a glorious victory.
(3) We can hardly conceive Abram doing otherwise here. Happy is that soul which, entering on any spiritual expedition in behalf of others, places itself upon the uplifting breath of prayer, and thus is borne safely and securely on the tide of successful effort: “Lord, what wilt Thou have me to do?” “Up, for the Lord hath delivered them into thine hand.”
“Go, fight the battles of your Lord,
But not with helm, or spear, or sword;
Take ye the Christian’s panoply,
And sing, ‘Not unto us, O Lord.’ ”
Christian-Enterprise! Gen_14:13-14, etc.
(1) In the far East an Arab sheikh heard of the capture of his kinsman, chief of another Arab tribe, and of his being carried by his captors across the desert. His affection for his kinsman, to say nothing of the Arab sense of honour which required him to make some effort for his kinsman’s safety, prompted him to summon a few of his bravest tribesmen, hurry after the spoilers to the verge of the terrible desert, fall upon them, and rescue his depressed kinsman.
(2) Abram does not do so on the mere impulse of natural affection; he has Divine warrant for what he does. He fights once, remarks Candlish, as he walks always—by faith. Isa_41:2 is generally supposed to refer to Abram’s course here; and if so, the testimony is explicit as to the Divine sanction given to Abram’s enterprise. But, apart from this, the subsequent benediction of Abram, and the vision and promise in Genesis 15. establish clearly that he went forth by the express will of God.
(3) Christians have gone forth on enterprises for which they had no warrant; and they have brought shame on the Christian faith—as when Zwingle buckled on armour and went forth to die on the battlefield. It has even been suggested that Coligny yielded to do in France for the oppressed Huguenots what he felt was at variance with the Divine will. And missionary enterprise against the powers which have carried our fellow creatures captive in their minds and morals, senses and souls, should never be ventured on, except with prayer to know the Divine will, “Shall we go, or shall we refrain?”
“’Gainst sin, the world, and Satan all,
And every foe, both great and small,
This great crusade of faith and love,
Is owned and blessed of God above.”
Union and Obedience! Gen_14:14.
(1.) In the Island of New Guinea is the bird of paradise, whose tail is a magnificent plume of fairy-like feathers, partly white and partly yellow, so that they resemble silver and gold. Wallace says that the king bird is distinguished by spots on his tail, and generally flies high up in the air above the flock. Every one keeps an eye upon their leader, obeying his guidance with startling exactness.
(2.) Naturalists refer in a similar manner to the herds of deer among the savannahs of North America. The buck-leader of the herd is distinguished by his remarkable antlers, and by the position which he assumes in the herd. All the members of the herd keep a constant watch with eye and ear upon their leader, and follow his lead with unity and completeness.
(3.) Abram seems to have had similar unity and submission amongst his servants. The moment he signals an advance and attack all are ready. And so ought the followers and servants of the Lord Jesus to follow Him with absolute exactness, implicit confidence and ready allegiance. As the birds and beasts keep an eye upon their leaders, so should we be ever looking unto Jesus.
“Temptations throng on every side;
We overleap them all;
Fight the good fight of faith, and hear
Our glorious Captain’s call.”
Dan-Laish! Gen_14:14.
(1.) This place becomes prominent in the time of the Judges. It was near Paneas on the way to Tyre, not far from the mound now called “Tell-el-Kady.” Thomson says that not one habitation is there now. The fountain still pours forth its river of delicious water. Herds of black buffaloes wallow in its crystal pools; and in vain does the traveller look for the maiden with her pitcher. The site of the town cannot even be examined with satisfaction, so dense is the jungle of briars, thorns, and thistles which overspread the country.
(2.) The mention of the name “Dan” here has caused much discussion. We must suppose that either the “Dan” of Abram’s pursuit was another place than the “Dan” of the Judges; or that the more modern name has been substituted for the more ancient one in the sacred text. Neither of them is impossible in itself. “Dan” may have been the name of a place in the time of Abram, and the word “Jordan (river of Dan) may have been employed because the Jordan sources were beside “Dan.” Thither Abram sped in pursuit of the marauding hosts of Elam.
“Along the steep, above the dale,
And o’er the mountain wild,
To where dear Jordan’s fountain’s rise,
And Hermon’s snows are piled.”
Abram’s Pursuit, etc. Gen_14:14-16. In the Far West, a white man with his daughters left the white settlements and pitched his block house near the village of a friendly Indian tribe. Highly esteemed by all, it was with regret and misgiving that the white settlers saw the family disappear in the trackless wilderness of wood and water. A distant Indian tribe, whose chiefs had long been at variance with the friendly tribe of Indians, resolved on an attack upon the village. Successful in their raid, they spared the white man and his daughters, but carried them off with all their cattle and chattels. One of the white man’s servants, absent at the beginning of the attack, arrived as the triumphant Indians were setting off on their return home, and hastened off to the distant settlements to give the alarm. Eager to rescue their esteemed friend and his family, the settlers and hunters started in pursuit. For days they tracked the Indians, and at last reached the camp, which was now within easy reach of the villages and wigwams of the predatory tribe. Ignorant of any pursuit, and revelling over their spoil, the Indians retired to rest; when the settlers, suddenly breaking in upon the camp, attacked and scattered the foe, and delivered their white friend and maidens. Christian champions have their deeds of heroic rescue to achieve.
“Dark places of the soul and sin,
Dark places of the earth to win;
The inner shrine of man is trod
By foes of man, and foes of God.”
Faith’s Trial and Triumph. Gen_14:15.
(1) This incident presents to us the Father of the Faithful most vividly apprehending things to come. The tidings brought by the fugitive from Siddim’s Vale were a test of Abram’s faith, as to whether he had grasped the promise in Genesis 13. “To thee will I give this land; therefore, arise, walk up and down as its undoubted, destined heir.” This is the victory of faith. While as yet Abram has not a foot of ground which he can call his own, he assumes, with all the calmness of undoubted sovereignty, the right to act as the heir of the land. And he goes forth in the full assurance of faith, that victory shall be his.
(2) When the first missionary reached the centre of Africa and gazed upon the wondrous scene, he felt that the kingdoms of the country were surely to become the possession of Christ. The eagle eye of Divine faith looked down in calm conviction upon the powers of darkness and heathenism, and saw the captive souls delivered from their bondage, sitting at the feet of Jesus, clothed and in their right mind. All Christians thus venture forth against the powers of hell—strong in faith—confident of victory against opposing foes.
“Faith whets the sword; faith is our shield;
Faith keeps our armour bright—
It makes us more than conquerors,
And then is lost in light.”—Maguire.
Attach! Gen_14:15.
(1) Chardin says that the Arabs, when desirous of pillaging a caravan crossing the eastern deserts follow it day by day until a favourable opportunity occurs for a night attack. Then they silently fall upon the camp, and carry off one part of it before the rest can get under arms 2) Mayne Reid describes how a party of hunters thus followed a retreating band of Indians, until it separated into two bands. The white pursuers then followed the band, which carried off the white woman whose rescue they were after; and, waiting until night, burst upon the band, and rescued the captive.
(3) Harmer supposes that Abram fell upon the Elamite camp at Laish much as the Arabs did and do; and so, by unequal forces, accomplished the deliverance of Lot. There can be little doubt that it was by a sudden night attack that Abram was able, with so small a following, to overcome the vast, veteran hosts of Elam.
“Not now such fields of earthly strife
Demand the Christian warrior’s life;
The moral fields of warfare stand
In every heart—in every land.”
Sodom Sinners! Gen_14:16.
(1) Amongst those who were delivered by English arms from the oppression and cruelty of the West African chiefs, were a number of natives who still remained heathen. These shared in the deliverance; but for them alone, or even chiefly, the expedition would never have been undertaken. White and native Christians claimed and enjoyed the interposition of England: the others were partakers of the deliverance—no more.
(2) Abram delivers Lot and his family. That the men of Sodom shared for a season in the benefit of that deliverance, was an incidental consequence; at least, was not the main and primary purpose of Abram’s interposition. It was not for their sakes that the pilgrim became the warrior, but for that of Lot, who, however far he had strayed, was a servant of God.
(3) In achieving the moral deliverance of His kinsfolk by the Lord Jesus, the ungodly are often partakers of the temporal blessing. The deliverance is not wrought for their sakes but for that of His own, whose souls are in peril; but even His enemies are benefited in the liberty wrought for His own. Yet, they do not share in the spiritual benediction, so long as they persist, as the sinners of Sodom. And the temporal deliverance is like that of Sodom, a respite—a fresh lease of mercy’s forbearance, ere heavier doom of fire falls.
“When in majestic splendour He will rise,
With judgment and with terror on His wings.”
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.
Alexander MacLaren 1905 · Public Domain On v13
Genesis
ABRAM THE HEBREW
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Gen 14:13.
This is a singular designation of Abram as ‘The Hebrew.’ Probably we have in its use here a trace of the customary epithet which he bore among the inhabitants of Canaan, and perhaps the presence of the name in this narrative may indicate the influence of some older account, traditional or written, which owed its authorship to some of them. At all events, this is the first appearance of the name in Scripture. As we all know, it has become that of the nation, but a Jew did not call himself a ‘Hebrew’ except in intercourse with foreigners. As in many other cases, the national name used by other nations was not that by which the people called themselves. Here, obviously, it is not a national name, for the very good reason that there was no nation then. It is a personal epithet, or, in plain English, a nickname, and it means, probably, as the ancient Greek translation of Genesis gives it, neither more nor less than ‘The man from the other side,’ the man that had come across the water. Just as a mediaeval prince bore the sobriquet Outremere-the ‘man from beyond the sea’-so Abram, to the aboriginal, or, at least, long-settled, inhabitants of the country, was known simply as the foreigner, the ‘man from the other side’ {of the Jordan, or more probably of the great river Euphrates}, the man from across the water.
Now that name may suggest, with a permissible, and, I hope, not misleading play of fancy, just two things, which I seek now to press upon our hearts and consciences. The one is as to how men become Christians, and the other is as to how they look to other people when they are.
1. Men become Christians by a great emigration.
‘Get thee out from thy father’s house, and from thy country, and from thy kindred,’ was the command to Abram. And he became the heir to God’s promises and the father of the faithful, because he did not hesitate a moment to make the plunge and to leave behind him all his past, his associations, his loves, much of his possessions, and, in a very profound sense, his old self, and put a great impassable gulf between him and them all.
Now I am not going to say anything so narrow or foolish as that the Christian life must always begin with a conscious and sudden change; but this I am quite sure of, that in the vast majority of cases of thoroughly and out-and-out religious men, there must be a conscious change, whether it has been diffused through months or years, or concentrated in one burning moment. There has been a beginning; whether it has been like the dawn, or whether it has been like the kindling of a candle, the beginning of the flashing of the divine light into the heart; and the men that are most really under the influence of religious truth can, as a rule, looking back upon their past experience, see that it divides itself into two halves, separated from each other by a profound gulf-the time on the other side, and that on this side, of the great river. We must take heed lest by insisting on any one way of entrance into the kingdom we seem to narrow God’s mercy, or sadden true hearts, or make the method of approach a test of the fact of entrance. God’s city has more than twelve gates; they open to all the thirty-two points of the compass, yet there is, in the religious experience of the truest saints, always something analogous to this change. And what I desire to press upon you is, that unless you are only religious people after the popular superficial fashion of the day, there will be something like it in your lives.
There will be a change in a man’s deepest self, so that he will be a ‘new creature,’ with new tastes, new motives stirring to action, new desires pressing for satisfaction, new loves sweetly filling his heart, new insight into the meanings and true good of life and time guiding his conduct, new aversions withdrawing him from old delights which have become hateful now, new hopes pluming their growing wings, and new powers bearing him along a new road. There will be a change in his relations to God and to God’s will. God in Christ will have become his centre, instead of self, which was so before. He lives in a new world, being himself a new man.
Our Lord uses this very illustration when He says, ‘He that heareth My Word, and believeth Him that sent Me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.’ That is a great migration, is it not, from the condition of a corpse to that of a living man? Paul, too, gives the same idea with a somewhat different turn of the illustration, when he gives ‘thanks to the Father who delivered us out of the power of darkness, and translated us into the kingdom of,’-not, as we might expect to complete the antithesis, ‘the light,’ but-the ‘kingdom of the Son of His love,’ which is the same thing as the light. The illustration is probably drawn from the practice of the ancient conquering monarchs, who, when they subjugated a country, were wont to lead away captive long files of its inhabitants as compulsory colonists, and set them down in another land. Thus the conquering Christ comes, and those whom He conquers by His love, He shifts by a great emigration out of the dominion of that darkness which is at once tyranny and anarchy, and leads them into the happy kingdom of the light.
Thus, then, all Christian men become such, because they turn their backs upon their old selves, and crucify their affections and lusts; and paste down the leaf, as it were, on which their blotted past is writ, and turn over a new and a fairer one. And my question to you, dear brethren, is, Are you men from the other side, who were not born where you live now, and who have passed out of the native Chaldea into the foreign-and yet to the new self home-land of union with God?
2. This designation may be taken as teaching that a Christian should be known as a foreigner, a man from across the water.
Everybody in Canaan that knew Abram at all knew him as not one of themselves. The Hebrew was the name he went by, because his unlikeness to the others was the most conspicuous thing about him, even to the shallowest eye. Abram found himself, when he had migrated into Canaan, in no barbarous country, but plunged at once into the midst of an organised and compact civilisation, that walled its cities, and had the comforts and conveniences and regularities of a settled order; and in the midst of it all, what did he do? He elected to live in a tent. ‘He dwelt in tabernacles, as the Epistle to the Hebrews comments upon his history, ‘because he looked for a city.’ The more his expectations were fixed upon a permanent abode, the more transitory did he make his abode here. If there had been no other city to fill his eyes, he would have gone and lived in some of those that were in the land. If there had been no other order to which he felt himself to belong, he would have had no objection to cast in his lot with the order and the people with whom he lived on friendly terms. But although he bought and sold with them, and fought for them and by their sides, and acquired from them land in which to bury his dead, he was not one of them, but said, ‘No! I am not going into your city. I stay in my tent under this terebinth tree; for I am here as a stranger and a sojourner.’ No doubt there were differences of language, dress, and a hundred other little things which helped the impression made on the men of the land by this strange visitor who lived in amity but in separation, and they are all crystallised in the name which the popular voice gave him, ‘The man from the other side.’
That is the impression which Christian people ought to make in the world. They should be recognised, by even unobservant eyes who know nothing of the inner secret of their lives, as plainly belonging to another order. If we seek to keep fresh in our own minds the consciousness that we do so, it will make itself manifest in all our bearing and actions. So that exhortation to cultivate the continual sense that our true city-the mother city of our hearts and hopes-is in heaven is ever to be reiterated, and as constantly obeyed, as the necessary condition of a life worthy of our true affinities and of our glorious hopes.
Nor less needful is the other exhortation-live by the laws of your own land, not by those of the foreign country where you are for a time. If you do that thoroughly, you will not need to say, ‘I am from another country.’ Your conduct will say it for you. An English ship is a bit of England, in whatever latitude it may be, and however far beyond the three-mile limit of the King’s authority upon the seas it may float. And so, wherever there is a Christian man, there is a bit of God’s kingdom, and over that little speck in the midst of the ocean of the world the flag with the Cross on it should fly, and the laws of the Christ should be the only laws that have currency. If it could be said of us as Haman said to his king about the Jews, that we were a people with laws ‘diGen 13:1-13"> from those of all people,’ we should be doing more than, alas! most of us do, to honour Him whom we profess to serve. Follow Christ, and people will be quick enough to say of you ‘The man from the other side,’ ‘He does not belong to our city.’ There is no need for ostentation, nor for saying, ‘Come and see my zeal for the Lord,’ nor for blowing trumpets before us at street corners or elsewhere. The less of all that the better. The more we try to do the common things done by the folk round us, but from another motive, the more powerful will be our witness for our Master.
For instance, when John Knox was in the French galleys, he was fastened to the same oar with some criminal, perhaps a murderer. The two men sat on the same bench, did the same work, tugged at the same heavy sweep, were fed with the same food, suffered the same sorrows. Do you think there was any doubt as to the infinite gulf between them? We may be working side by side, at the very same tasks, and under similar circumstances, with men that have no share in our faith, and no sympathy with our hopes and aspirations, and yet, though doing the same thing, it will not be the same thing. And if we keep Christ before us, and follow His steps who has left us an example, depend upon it people will very soon find out that we are men ‘from across the water.’
Notice, further, how this dissimilarity and obvious aloofness from the order of things in which we dwell is still perfectly compatible with all sorts of helpful associations. The context shows us that. There had come a flood of invasion, under kings with strange and barbarous names, from the far East. They had swept down upon the fertile valley of Siddim, and there had inflicted devastation. Amongst the captives had been Lot, Abram’s relative, and all his goods had been taken. One fugitive, as it appears, had escaped, and the first thing he did was to go straight to ‘the man from the other side,’ and tell him about it, as if sure of sympathy and help. No doubt the relationship between Abram and Lot was the main reason why the panting survivor made his way to the hills where Abram’s tent was pitched, but there was also confidence in his willingness to help the Sodomites who had lost their goods. So it was not to the sons of Heth in Mamre that the fugitive turned in his extremity, but he ‘told Abram the Hebrew.’
I need not narrate over again the familiar story of how, for once in his peaceful life, the ‘friend of God’ girds on his sword and develops military instincts in his prompt and well-planned pursuit, which show that if he did not try to conquer some part of the land which he knew to be his by the will of God, it was not for want of ability, but because he ‘believed God,’ and could wait. We all know how he armed his slaves, and made a swift march to the northern extremity of the land, and then, by a nocturnal surprise, came down upon the marauders and scattered them like chaff, before his onset, and recovered Lot and all the spoil.
Let us learn that, if Christian men will live well apart from the world, they will be able to sympathise with and help the world; and that our religion should fit us for the prompt and heroic undertaking, as it certainly does for the successful accomplishment, of all deeds of brotherly kindness and sympathy, bringing help and solace to the weak and the wearied, liberty to the captives, and hope to the despairing.
I do not believe that Christian men have any business to draw swords now. Abram is in that respect the Old Testament type of a God-fearing hero, with the actual sword in his hands. The New Testament type of a Christian warrior without a sword is not one jot less, but more, heroic. The form of sympathy, help, and ‘public spirit’ which the ‘man from the other side’ displayed is worse than an anachronism now in the light of Christ’s law. It is a contradiction. But the spirit which breathed through Abram’s conduct should be ours. We are bound to ‘seek the peace of the city’ where we dwell as strangers and pilgrims, avoiding no duty of sympathy and help, but by prompt, heroic, self-forgetting service to all the needy, sorrowful, and oppressed, building up such characters for ourselves that fugitives and desperate men shall instinctively turn to men from the other side for that help which, they know full well, the men of the country are too selfish or cowardly to give.
May I venture to suggest yet another and very different application of this name? To the aboriginal inhabitants of heaven, the angels that kept their first estate, redeemed men are possessors of a unique experience; and are the ‘men from the other side.’ They who entered on their pilgrimage through the Red Sea of conversion, pass out of it through the Jordan of death. They who become Christ’s, by the great change of yielding their hearts to Him, and who live here as pilgrims and sojourners, pass dryshod through the stream into His presence. And there they who have always dwelt in the sunny highlands of the true Canaan, gather round them, and call them, not unenvying, perhaps, their experience, ‘The men that have crossed.’ The ‘Hebrews of the Hebrews’ in the heavens are those who have known what it is to be pilgrims and sojourners, and to whom the promise has been fulfilled in the last hour of their journey, ‘When thou passest through the river, I will be with thee.’ They teach the angels a new song who sing, ‘Thou hast led us through fire and through water, and brought us into a wealthy place.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv14, 18 when Abram
when Abram
It is Abram the separated man who has power to help. See Gen 19:29; 2Ti 2:20; 2Ti 2:21
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv8, 13, 17 The Capture of Lot
The Capture of Lot
v. 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;
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v. 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. Flushed with their recent conquests, by which they had eliminated all the possible confederates of the southern confederacy, the kings of the north poured their victorious hordes into the vale of Siddim, near the beautiful Sea of the Plain.
v. 10. And the vale of Siddim was full of slime-pits; and the kings of Sodom and Gomorrah fled and fell there; and they that remained fled to the mountain. This was the outcome of the battle: the five southern kings were routed by the armies of the north and sought to save their lives. The kings of Sodom and Gomorrah were familiar with the country and fell into one of the asphalt-pits which abounded in the neighborhood, that is, they quickly hid themselves there, while their allies fled to the secluded canyons of what was afterward the country of Moab, where the many hiding-places prevented their being found by the enemy.
v. 11. And they took all the goods of Sodom and Gomorrah and all their victuals, and went their way. Even in those days the spoils belonged to the victors; they plundered the cities of the conquered armies, down to the last remnant of food, and then marched on.
v. 12. And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed. Thus Lot was obliged to suffer with the godless people among whom he lived, whose city he had chosen for his home, This was to prove an excellent chastisement and correction for him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 10, 13, 15, 17, 19, 21 General Information:
General Information:
Verses 8 and 9 repeats what was said in Genesis 14:3 and continues to tell what happened when the kings came together to fight.
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they turned and came
The word "they" refers to the four foreign kings who were attacking the region of Canaan. Their names were Amraphel, Arioch, Chedorlaomer, and Tidal. AT: "they turned and went" (See: Go and Come)
the Amorites who lived in Hazezon Tamar
This phrase tells which Amorite people were defeated. There were other Amorite people who lived in other places.
the king of Bela (also called Zoar)
The city of Bela was also called Zoar. This information could also be put at the end of the sentence. "the king of Bela went out and prepared for battle. Bela is also called Zoar."
prepared for battle
"joined battle" or "drew up battle lines." Some translators may need to also say that the armies fought, as the UDB does in verse 9. (See: Assumed Knowledge and Implicit Information)
four kings against the five
Since the five kings were listed first, some languages might prefer to translate this as "five kings against four."
translationWords
Kadesh
Shinar
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 On vv5, 8, 13, 14, 15, 17, 18, 19, 21, 22 14:5-8 The invaders came down the King’s Highway on…
14:5-8 The invaders came down the King’s Highway on the east side of the Jordan Valley to the Gulf of Aqaba, then circled back to the valley of the Dead Sea.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.