That I will not take, &c.— Fully to convince them, that he acted not from mercenary views, the patriarch declares in the most solemn manner, "I have lifted up my hand to the Most High, calling him in as a witness and an avenger, if I take (for so the Hebrew runs) from a thread to a shoe-latchet," a proverbial expression, "from a fillet that binds the head, to a thong that ties the shoes."
REFLECTIONS.—In the king of Sodom's conference with Abram, we have,
1. His generous offer of all the spoil, except the prisoners: but Abram deserved it all.
2. Abram's refusal; with the reasons for it. (1.) His oath before he went to battle. Swearing is a solemn act of religion: it is an appeal to the Most High God, who seeth and avengeth. Learn hence, Whenever we swear, we must perform, though it be to our own injury: and it must be in a lawful matter, for the glory of God and the good of our neighbour. (2.) He feared lest any reproach should be cast on his faith or his charity. He would not have it suggested, that he either desired or needed to be enriched from this spoil. Observe, A Christian will avoid the things, though lawful, from which the adversary might take occasion to speak reproachfully. Again, Faith will ever lead a man to look down upon this world as a very little thing. (3.) He excepts the food of his soldiers, and the share of his allies. This was both reasonable and right: for we have no authority to exact from others the same restraints we impose upon ourselves.
But before we take our leave of this chapter, we cannot omit considering with attention Melchizedek as a Type of the Messiah: for he is so repeatedly held forth in this view in the course of the sacred writings, that our comment on this part of Scripture would be incomplete without it. Let us then just review the narrative, and then compare.
The patriarch Abram had, with his little army, surprised and defeated the forces of the confederate kings who had plundered Sodom, and who, among other prisoners, had carried away captive his kinsman Lot, who, living in that wicked city, was now a very singular blessing to his sinful fellow-citizens, being the occasion of their rescue from the invaders of their country. As he returned from the slaughter, he was met by the king of Sodom, with another king of a very different character: his name was Melchizedek, which, though an excellent one, signifying king of righteousness, was not unsuitable to his real character, and is a proper admonition to all other kings for what they should be distinguished. The name of his city was Salem: whether it was that Salem where JEHOVAH afterwards had his tabernacle, or another place of the same name, is not absolutely determined. However, we are assured, that upon this occasion he brought forth bread and wine to refresh the patriarch's men, fatigued with toil. But the most extraordinary circumstance of all is, that though living in that wicked country, he was priest of the Most High God, and vested with regal dignity. When most around him were sunk in superstition and idolatry, this illustrious Gentile retained the knowledge of the true God, and thought it no disparagement of his kingly honour to officiate in the solemn rites of his holy worship. The hospitable monarch was a no less religious priest. As in the former capacity, he brought forth bread and wine; so in the latter he blessed the renowned patriarch, and received from him tithes of all. Thus far the sacred history. But from what parents he descended, when he was born, or when he died, who were his predecessors, or who succeeded him, are questions we are not permitted to resolve. And even the silence of the Scripture is expressive! "For he was made like unto the Son of God," both in what Moses relates concerning him, and in what he conceals from the curious inquirer. Let us carefully observe these two heads of resemblance, and we shall easily understand, how David in spirit says of the Messiah, "Thou art a priest for ever after the order of Melchizedek," Psalms 110:4.
We shall first begin with what Moses relates of this extraordinary man.—To whom can his name Melchizedek so properly belong as to the King who reigns in righteousness; who, righteous himself, has wrought for all his subjects a justifying righteousness by the merit of his blood, and works in all his subjects a sanctifying righteousness by the power of his Spirit?—He, he is king of Salem, which is by interpretation, king of peace. Peace is the disposition for which he was renowned, who with his dying breath implored forgiveness for his bloody murderers: peace is the grand blessing he died to purchase, and lives to confer. O glorious peace, of which righteousness is the foundation, and joy in the Holy Ghost the inseparable attendant! Hail, ye subjects of his auspicious government, who call the blessings of his purchase all your own! Lo, in your princely Saviour, the great Jehovah lays aside his vindictive wrath, and becomes your loving Father; the angels no more stand aloof, but commence your ministers and guardians; the inferior creatures are turned into your faithful friends and allies; and conscience, no more an accuser, whispers peace in gentlest accents. Though "in the world you should have tribulation, yet in him you shall have peace." O Prince of peace, extend the borders of thy peaceful kingdom far and wide; and let the wished-for period come, when the nations shall learn war no more! O let thy peace rule in our hearts, through these tumultuous scenes of life; and bring us at last to those calm regions of joy and felicity, where peace extends her dove-like wings for ever and ever!—"He brought forth bread and wine," to refresh the hungry and thirsty soldiers, when returning from the slaughter of the kings. Such is the refreshment which the true Melchizedek affords to all who are truly engaged in the spiritual warfare. He "has prepared of his goodness for the poor." O "come unto him, and you shall never hunger; believe on him, and you shall never thirst. Eat of his bread, and drink of the wine which he has mingled." Happy they who conquer in the holy warfare, for they "shall eat of the hidden manna; and the Lamb in the midst of the throne shall feed them."—"And he was the priest of the Most High God." an honour not usually appropriated in after-times to those who sit on thrones; for God himself was pleased to provide against the blending of these offices in the commonwealth of Israel. Witness thy fate, Uzziah, 2 Chronicles 26:18; 2 Chronicles 26:23. who, snatching at the censer, lost the sceptre. And shall the triple-crowned priest of Rome, who exalts himself above all that is called God, go always unpunished? But of Jesus Christ a prophet testifies, "He shall sit and rule upon his throne," Zechariah 6:13 as once he was a king upon his cross,—"And he blessed Abram." So Christ, our royal Priest, was sent of God to bless the children of Abram, not with a verbal, but real benediction, in turning every one of us from our iniquity; and "men shall be blessed in him."—"Consider," in the last place, "how great this man was, to whom even the patriarch Abram gave the tenth of the spoils;" and, as we may say, even Levi, who received tithes from the people by the commandment of God, was tithed in the loins of his progenitor: a most convincing proof, that this Melchizedek was both a greater man than Abram, and a greater priest than Aaron. But we christians have a great High-Priest, in whose presence Abram must not glory, Levi has no pre-eminence. To our Melchizedek the royal priesthood, the holy nation, the peculiar people, do pay, not only the tenth, but all they have and are, when they present their bodies a living sacrifice, holy and acceptable unto God, which is their reasonable service. Romans 12:1.
But the circumstances which Moses conceals are also truly worthy of our notice. In vain you ask his genealogy, his birth, his death, or the ceremonies of his consecration; for those are buried in darkness; the Holy Ghost signifying thereby, that Jesus Christ is really and truly what this mysterious king is in the history: without father,—not as he was God, but man;—without mother,—not as he was man, but God;—without descent,—for having no predecessors in office, he needed not prove that he was sprung from the priestly tribe; which was an essential qualification in the Levitical priesthood:—having neither beginning of days, nor end of life,—for being set up from everlasting, he abideth a priest continually: for though he died, yet even in death he was a priest, and now he ever liveth to make intercession for us.—What shall we say more? In the order of Aaron were many priests, who, like other mortals, resigning their breath by the stroke of death, their priestly honour was laid in the dust with them. We know whence they arose; with what carnal ordinances and ceremonies they received their inauguration; what sacrifices they offered; in what holy places they officiated; who assisted them in their various functions; and who succeeded them, when they either died, or were deposed from their office. But the Priest after the order of Melchizedek, being possessed of immortal life, and called of God without external ceremonies to his high office, himself was the Sacrifice, himself was the Altar, himself was his Tabernacle and Temple, assisted by none, nor succeeded by any. In Melchizedek, whom Moses speaks of as if he had been immortal, we have but indeed a faint shadow, and not the very image of the things themselves, which are found in Jesus Christ. But let the faintness of the resemblance remind us of the greatness of the mysteries: "For who shall declare his generation?"