CRITICAL NOTES.—
Genesis 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.—
Genesis 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.—
Genesis 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.—Genesis 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 (Genesis 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 (Isaiah 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
Genesis 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.
Genesis 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).
Genesis 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 (1 Samuel 30:16), and Ahab the Syrians (1 Kings 20:16).—(Trapp).
A state of warfare necessitates policy and stratagem.
Genesis 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 (Genesis 14:13), little set by, till now that they were in distress.—(Trapp).
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Battle and Blessing! Genesis 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! Genesis 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! Genesis 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! Genesis 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! Genesis 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. Isaiah 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! Genesis 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! Genesis 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. Genesis 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. Genesis 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! Genesis 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! Genesis 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.”