CRITICAL NOTES.—
Genesis 14:22. I have lifted up mine hand] This is a Hebraism for “I have sworn.” The custom was to raise the right hand when taking an oath.—
Genesis 14:23. From a thread even to a shoe-latchet] A proverbial expression, signifying that he would not take even a thing of the most trivial value.
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 14:21-24
THE BELIEVER’S SUPERIORITY TO THE WORLD
Throughout the whole course of his conduct Abram maintains the character of a steady believer in God. He had won many victories by his faith; but here his faith is seen giving that victory which overcometh the world. The believing soul lives above the Spirit and the maxims of the age. This superiority to the world may be manifested in various ways—as in the case of Abram.
I. By refusing to insist upon lawful rights and privileges. After the battle the King of Sodom is ready to concede to Abram his lawful rights, i.e., the spoils of warfare, only reserving the captives for himself. Yet Abram refuses what was justly his by the customs of war. He will not claim even a lawful privilege when by so doing he might injure his religious character, or bring dishonour on the cause of God. There are times when religious men must refuse to insist upon what they may lawfully demand as their right.
1. When it brings them into dangerous association with the world. If Abram had accepted the spoils of warfare, he would have acted in strict justice; but, on the other hand, he must have entered into relations with the King of Sodom, which, though lawful at first, might in the end have injured the tone of his spiritual character, or have even corrupted it altogether. Any privilege is dearly purchased when it brings us into such relations with the world as place our souls in peril. With the believer, the principle of separation from the world is a far higher one than that by which he claims any human right. Believers must also forego even what the world is ready to yield as a lawful right.
2. When they might appear to countenance sin. Abram had seen the wickedness of Sodom. If he had received the spoils, he would have appeared to approve of Lot’s association with that people, and so far he would have countenanced their sin. It is better to give up any lawful advantage rather than that we should appear to take pleasure in those who do iniquity. It was far better that Abram should lose by his valour than that his religious character should be placed in an equivocal position. That which is lawful is not always expedient. To every believer the welfare of God’s righteous cause is the first consideration.
II. By refusing to acknowledge the world as the source of true greatness. Abram took an oath—made a solemn appeal to God—that he would take not even the smallest thing from the King of Sodom; giving this reason, “Lest thou shouldst say, I have made Abram rich.” (Genesis 14:23). He attributed his worldly prosperity to the blessing of that God in whom he believed, and he would avoid all appearances that might lead men to ascribe it to any other source. There were two thoughts which supported him in this spirit of noble independence.
1. He was chosen of God. He had been called by the Divine voice, and had led a life manifestly guided and controlled by Providence. He felt that he was chosen to be a blessing to mankind. He was confident that God would mark out his way. He who feels that God has called him to his place and work can afford to take high ground.
2. He was heir to the promises. God had promised him the whole of the land, and however men might hinder, that promise would surely be fulfilled. His success depended not upon the will of man—it was assured by the Word of God. The believer is greater than the world, for he is safe in the faithfulness of God.
III. By showing that he stands on a different footing, and has better hopes than the children of this world. Abram refuses for himself the spoils offered by the King of Sodom. He is ready to give up his own rights, but he will not prevent others from asserting theirs. He allows his young men to take their subsistence, and the allies their portion. (Genesis 14:24). They would only be receiving what was justly their due. But Abram will show that he is not careful about these things. He stands upon a higher plane, and has a wider horizon. He is “looking for a better country, that is an heavenly,” and he can afford to think lightly of every earthly good. Thus the believer, though in the world, is not of it. He belongs to God, and that is enough. All the children of faith are marked by a certain greatness of mind, which enables them to live above the world.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 14:21. It would seem that, while these things were going on between Melchizedek and Abram, the King of Sodom stood by and heard what passed, but without taking any particular interest in it. What occurred between these two great characters appears to have made no impression upon him. Apparently he thought of nothing, and cared for nothing, but what respected himself. Though there is no evidence that he could claim any right, at least to the goods, yet he speaks in a manner as if he would be thought a little generous in relinquishing them.—(Bush.).
And take the goods to thyself. It would seem that here the king claims his own due, and allows Abram his. According to Arab usage, Abram had an undoubted right to the recovered goods and cattle. The custom is—if an enemy has spoiled an Arab camp, and carried away some of the persons as prisoners, and if the whole be afterwards recovered by another party—for the persons to be restored, but for the property to remain in the possession of those by whom it was recaptured. This exalts the conduct of Abraham in declining to receive his due, and detracts from the generosity for which the King of Sodom has obtained credit. Indeed, we see that Abram himself admits the right of his friends to that which, for himself, he declined.—(Pict. Bible.)
Genesis 14:22. I have lifted up my hand. This is a serious matter with Abram. Either before, or then and there, he made an oath or solemn asseveration before God, with uplifted hand, that he would not touch the property of Sodom. He must have felt there was danger of moral contamination in coming into any political relationship with the cities of the vale. The LORD, the most high God, the Founder of heaven and earth. In this conjunction of names, Abram solemnly and expressly identifies the God of himself and of Melchizedek in the presence of the King of Sodom. The most high God of Melchizedek is the God of the first chapter of Genesis, and the Jehovah of Adam, Noah, and Abram.—(Murphy.)
To the designation by which Melchizedek knew God Abram adds the Sacred Name, which was revealed to himself. Every expression of the Divine Nature in human words enlarges our knowledge of God.
I have lifted up my hand. A swearing gesture (Daniel 12:7, Revelation 10:5-6). Neither doth he this rashly, but for very good reason: first, that by this oath, as by a buckler, he might fence himself against all covetous desires of the spoil; secondly, that he did seriously remit of that which was his right, and went not to war for wages; thirdly, hereby to profess his faith and religion in opposition to their superstitious vanities.—(Trapp).
Genesis 14:23. Abram knew with what kind of man he had to deal. He was one of the prudent who foreseeth the evil, and therefore had already made up his mind what course to take.
He for whom the “Possessor of heaven and earth” has engaged to provide has no need to be beholden to any for his well-being, and especially in cases where his motives are liable to be misconstrued.
We should refuse the gifts of men when, by accepting them, we run the risk of bringing dishonour upon God.
Believers are so rich in their spiritual inheritance, and have so full a reward in God, that when it is expedient to do so, they can afford, in a spirit of noble generosity, to despise the world’s gifts.
The reason why he would not be under the shadow of an obligation, or anything which might be construed an obligation to him, was not so much a regard to his own honour, but the honour of HIM in whose name he had sworn. Abram’s God had blessed him, and promised to bless him more, and make him a blessing. Let it not be said by his enemies that with all his blessedness it is of our substance that he is what he is. No; Abram can trust in the “possessor of heaven and earth” to provide for him, without being beholden to the King of Sodom.—(Fuller).
Lest thou should say, I have made Abram rich. Occasion must not be given to any to speak the least evil of us, lest Christ be dishonoured: for every Christian quartereth arms with Christ. And if Abram do anything unbeseeming himself, Abram’s God shall be blasphemed at Sodom.—(Trapp).
The generous conduct of Abram would raise him in the estimation of the Canaanites. The world has some admiration for true nobility of soul and disinterested goodness.
Genesis 14:24. His excepting the portion of the young men who were in league with him shows a just sense of propriety. In giving up our own right we are not at liberty to give away that which pertains to others connected with us.—(Fuller).
We may, for sufficient reasons, give up a portion of our liberty; but we have no right to abridge the liberty of others to whom such reasons are not present.
Vows to God must not imply unjust things to men.—(Hughes)
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Battle and Blessing! 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.”
Abram’s Authority! Genesis 14:17-24.
(1) In early days, when the white man first appeared amid the vast pinewoods and hunting grounds of the Red Indians, some of these red children of the wild were possessed of the conviction that the new-comers would by-and-by be owners of the soil. No doubt this was largely due to the consciousness of their keen Indian perceptive powers that the “white foreigners from over the water” were in many respects superior to them in intelligence and resource. But there was also a premonition, the origin of which was doubtless due to supernatural influence, that the “white man” was to possess the Indian’s land. Hence some of these Indians became the fast friends of the early settlers.
(2) In the time of Abram certain of the Canaanite leaders were impressed with the conviction that this “pilgrim-pastor” would be the future lord of Palestine. Apparently Abimelech and Hamor had some such presentiment, that Canaanite ascendancy would give way before the Abrahamic posterity. Under supernatural conviction of a similar character the King of Salem comes forth to greet the deliverer of Lot on his return from the pursuit and overthrow of the four kings.
“Stay, pilgrim warrior, on thy road,
Refresh thy strength awhile;
Here is the banquet of thy God
To soothe thy warfare-toil.”
Faith and Figure! Genesis 14:18; Genesis 14:22.
(1). Abram returns victor. The hour of victory is the chosen time for the trial of faith. But the Prince of Salem comes and refreshes the weary warrior. Thus strengthened, Abram is proof against all the seductions of the king of Sodom. Strong in faith, the pilgrim refuses the proferred friendship of the king of Sodom.
(2). The rulers of the darkness of this world, successfully opposed in one form, meet us in another. Opposition to one form of evil brings us sometimes very near to other evil. If the king of Shinar is overcome, the king of Sodom is at hand, seeking the man of faith. But strong in the strength which God supplies through His eternal Son, he is able to refuse even a thread or a shoe-latchet.
(3). We have this exemplified in the life of the Son of Man Himself, who, when victor over the powers of evil, was invited to enter into alliance with the world. It is likewise the experience of the Church of Christ. Triumphant over one confederation of evil, the Sodom powers of corruption have humbly proferred their friendship and gifts. Faith views this as a snare of the wicked one, and scorns the offer.
“Trust not the moss-grown pleasant land,
Nor lilies of the field;
With worldly princes do not stand,
Nor to their offers yield.”
Faith and Figure! Genesis 14:18; Genesis 14:22.
(1). Abram returns victor. The hour of victory is the chosen time for the trial of faith. But the Prince of Salem comes and refreshes the weary warrior. Thus strengthened, Abram is proof against all the seductions of the king of Sodom. Strong in faith, the pilgrim refuses the proferred friendship of the king of Sodom.
(2). The rulers of the darkness of this world, successfully opposed in one form, meet us in another. Opposition to one form of evil brings us sometimes very near to other evil. If the king of Shinar is overcome, the king of Sodom is at hand, seeking the man of faith. But strong in the strength which God supplies through His eternal Son, he is able to refuse even a thread or a shoe-latchet.
(3). We have this exemplified in the life of the Son of Man Himself, who, when victor over the powers of evil, was invited to enter into alliance with the world. It is likewise the experience of the Church of Christ. Triumphant over one confederation of evil, the Sodom powers of corruption have humbly proferred their friendship and gifts. Faith views this as a snare of the wicked one, and scorns the offer.
“Trust not the moss-grown pleasant land,
Nor lilies of the field;
With worldly princes do not stand,
Nor to their offers yield.”
Disinterestedness! Genesis 14:22, etc. Canada has become a kingdom in fifty years. Its large cities were then little hamlets, and its mighty forests then covered its virgin soil. Near its lakes a gallant soldier had retired and settled; and around him had gathered a few brave hunters. They were surrounded by Indian tribes, who, partly from respect and awe, refrained from attacking this happy settlement. One of the white men, eager to find a wider field, left the hamlet, and took his family to the hunting ground and village of one of these tribes. Another tribe sacked the Indian village, carried off the leading chief, his wives and flocks; and at the same time took away the white man’s family and property. When tidings reached the gallant head of the white settlement, he armed his servants, pursued after the retreating Indians, surprised them in their sleep, and brought back the captured white and red men. On arriving at the Indian wigwams again, the grateful Indian chief urged his deliverer to take the rescued cattle. The white leader, animated by those noble motives which blossom so sweetly where Divine Grace reigns, and anxious to shew the “Red man” what Christianity does for the white man, refused to take one hoof or horse: “Give only to those who volunteered to join me in the rescue; as for myself and friends, we are content with your deliverance and safe return home.”
“The conflict’s past, the fight is o’er,
The victory is won;
And we are more than conquerors
Through Him, who says “Well done.”
God’s Honour! Genesis 14:22.
(1) In the South Sea Islands a missionary had undertaken a perilous enterprise for the sake of securing the freedom of a chief’s wife, daughter, and goods, carried off by a hostile chief in his absence. By mediation and persuasion the missionary was successful in bringing back again the prisoners and property. The grateful chief, conscious that the life and liberty of his family could not have been secured by himself and followers, urged the missionary to accept the goods as a reward, but in vain. Anxious to impress upon the chief and natives the unselfish character of Christianity, the servant of Christ refused all reward.
(2) When the patriot-general of Benhadad appeared with flesh like the flesh of a little child, after his sevenfold plunge beneath the waters of the Jordan, his grateful heart desired to make a generous recognition of the prophet’s interposition. But Elijah, jealous for the honour of God, and desirous of favourably impressing Naaman’s mind as to the character and religion of Jehovah, refused all recompense. It is true that they which preach the Gospel should live of the Gospel, but there are seasons and circumstances when for the honour of God all rewards should be steadily refused.
“Death may dissever the chain,
Oppression will cease when I’m gone;
But the dishonour—the stain—
Die as I may, will live on.”—Moore.
Oaths! Genesis 14:22.
(1) As humanity had to become accustomed to a mutual reverence for truth and fidelity, it was natural that the use of oaths should be
(1) frequent, and
(2) forcible. There were three prominent classes of oath—
1. The Simple kind, when a private individual would confirm something in a sacred manner by his own voluntary action.
2. The Severe kind, when, by way of adjuration, one sought to compel another to confess the truth, or observe a command solemnly laid upon him.
3. The Solemn kind, which was employed in the making of contracts and forming of alliances, and of which we have frequent illustrations in Scripture and Ancient History.
(2) Abram’s oath probably belongs to the first of these classes. It is singular that a similar custom obtained amongst the South Sea Islanders, and even amongst the ancient Indians. Roberts mentions that, doubting the faithfulness of his Arab guide and chief, Hassan lifted up his right hand to heaven, and swore by “Allah” that he would be true, vigilant, and faithful. This custom prevails most among nations where falsehood is common. It is remarkable that the Irish—and especially the Roman Catholics—are unusually profuse in the use of those oaths in which the Divine Name is emphasised.
“In every tale they tell, or false or true,
Well known, or such as no man ever knew,
They fix attention, heedless of your pain,
With oaths like rivets forced into the brain.”—Cowper.
Thread and Latchet! Genesis 14:23.
(1) Roberts thinks that this may refer to the red thread worn round the neck or arm, and which binds on the amulet; or to the string with which females tie up their hair. The latchet, he supposes, means the thong of the sandal, which goes over the top of the foot, and betwixt the great and little toes.
1. It is alluded to twice in the Old Testament—here and in Isaiah 5:27. In Isaiah it is referred to as a necessary requisite for rapid locomotion; while here it is spoken of as something valueless. Similar proverbial expressions have been in use in all countries to denote comparative unworthiness. Abram clearly employs it as an emphatic expression, signifying his resolute decision to accept of no return from Sodom’s king.
“Set honour in one eye and death i’ th’ other,
And I will look on both indifferently;
For let my God so speed me, as I love
The name of honour more than I fear death.”—Shakespeare.
Soldier and Servant! Genesis 14:23. In olden days of feudalism and chivalry, stood a noble Saxon castle, with its wide sweeping plains and woods. One of the retainers, engaged in the work of forester, was attracted by cries of distress towards a cliff, at whose base foamed a river. A glance disclosed to him a human form contending helplessly with the waters, which bore him downwards. Springing from cliff to cliff, and rock to rock, the nimble forester reached the stream, where a stately tree bent half over its waters. Creeping along its trunk, he stooped down, caught and rescued the sinking man. Having brought him to the bank, he succeeded in restoring life to the rescued man, who turned out to be a neighbouring baron. Once more placed beyond danger on the cliffs from whence he had slipped into the torrent, the baron gratefully offered a handful of gold to his deliverer. Drawing himself up, the manly forester pointed with his finger to the lordly castle where his lord dwelt, saying: “My master is able to reward me.” As the servant, he looked for his hire to the master. Abram was the soldier and servant of the living God, and to Him he looked for recompense—a stranger’s wealth he could not accept.
“For when my years are ended, and my course
Of mortal conflict o’er; when the good fight
Of faith is fought, the Christian warfare done,
In heaven’s bright plains shall be my endless benison.”