Abraham and Melchizedek. This section comes in a little awkwardly, for we should have expected Genesis 14:21-24 to have followed Genesis 14:17. It would be hazardous to infer that it is a later insertion. Melchizedek is a priest-king of Salem, i.e. probably Jerusalem, the name Uru-Salim being attested as early as the Tell el-Amarna correspondence (Judges 19:10 *). His name probably means My king is Sidiq (Joshua 10:1). The deity, whom he serves as priest, is described as El Elyon, i.e. God Most High. Whether a deity with this title was actually worshipped among the Canaanites we do not know; probably the narrator wished to represent the one true God as worshipped even then at Jerusalem, but was unwilling to put the name of Israel's God, Yahweh, into the lips of one who did not belong to the chosen people. Yahweh must be intended, for the priestly blessing would not be represented as uttered in the name of a heathen deity, moreover He is described as Maker (mg.) of heaven and earth, and therefore the only God. Abraham would not have sworn to any other, though the identification with Yahweh in MT of Genesis 14:22 is probably not original, LORD being absent in LXX and Syr. To the victorious little force Melchizedek brings out bread and wine to refresh them after their exhausting march, victory, pursuit, and return, and utters his priestly blessing on Abraham. The patriarch responds by paying him tithes of all, i.e. of the spoil. This is not necessarily inconsistent with his refusal in Genesis 14:22 f. By right of conquest all belonged to him, he had, therefore, the right to dedicate the tithe to the sanctuary; for himself, however, he will take nothing.
Genesis 14:21-24. Abraham's Magnanimity. Captives as well as property belonged to Abraham. The king of Sodom appeals to his generosity for the former. But Abraham in reply lifts up his hand (render lift for have lift) to heaven in solemn oath that he will take nothing even of the most worthless, not to mention the more valuable goods. He is too independent to be indebted to the king of Sodom. It is a strangely different Abraham from the man who can enrich himself with royal gifts at the price of his wife's honour (Genesis 12:13; Genesis 12:16). It is curious that he speaks as if all his spoil consisted of goods captured from Sodom, or the five cities, whereas that actually taken by the four kings must have been much more, to say nothing of what belonged to themselves. That which the young men have eaten he does not refund; it belongs to the expenses of the expedition. But he does not impose on others the high standard of self-abnegation he lays down for himself; he may waive his own right, but he has no title to waive the rights of his allies they must have their share.
Genesis 14:24. Read mg.