3 And he went on his journeys from the south, even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hai; 4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.

5 And Lot also, which went with Abram, had flocks, and herds, and tents.

e c. 12. 7, 8. Ps. 42. 1, 2. 84. 10. d Ps. 116. 17. 145. 18.

II. His wealth, v. 2, He was very rich. He was very heavy, so the Hebrew word signifies. For riches are a burden, and they that will be rich, do but load themselves with thick clay, Hab. 2. 6. There is a burden of care in getting them, fear in keep ing them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account, at last, to be given up concerning them. Great possessions do but make men heavy and unwieldy. Abram was not only rich in faith and good works, and in the promises, but he was rich in cattle, and in silver and gold. Note, 1. God, in his providence, sometimes makes good men rich men, and teaches them how to abound, as well as how to suffer want. 2. The riches of good men are the fruits of God's blessing. God had said to Abram, I will bless thee; and that blessing made him rich without sorrow, Prov. 10. 22. 3. True piety will very well consist with great prosperity. Though it is hard for a rich man to get to heaven, yet it is not impossible, Mark 10. 23, 24. Abram was very rich, and yet very religious. Nay, as piety is a friend to outward prosperity, 1 Tim. 4. 8, so outward prosperity, if well managed, is an ornament to piety, and an opportunity of doing so much the more good.

III. His removal to Beth-el, v. 3, 4. Thither he went, not only because there he had formerly had his tent, and he was willing to go among his old acquaintance; but because there he had, formerly, had his altar: and, though the altar was gone, (probably, he himself having taken it down, when he left the place, lest it should be polluted by the idolatrous Canaanites,) yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God in that place, or, perhaps, to pay the vows he had there made to God when he undertook his journey into Egypt. Long afterward, God sent Jacob to this same place, on that errand, ch. 35. 1, Go up to Beth-el, where thou vowedst the vow. We have need to be reminded, and should take all occasions to remind ourselves, of our solemn vows; and perhaps the place where they were made, may help to bring them fresh to mind, and it may therefore do us good to visit it...

IV. His devotion there. His altar was gone, so that he could not offer sacrifice; but he called on the name of the Lord, as he had done, ch. 12. 8. Note, 1. All God's people are praying people. You may as soon find a man living without breath, as a living Christian without prayer. 2. Those that would approve themselves upright with their God, must be constant and persevering in the services of religion. Abram did not leave his religion behind him in Egypt, as many do in their travels. 3. When we cannot do what we would, we must make conscience of doing what we can, in the acts of devotion. When we want an altar, let us not be wanting in prayer, but, wherever we are, call on the name of the Lord.

V. 5-9. We have here an unhappy falling-out between Abram and Lot, who had hitherto been inseparable companions, (see v. 1, and ch. 12. 4;) but now parted.

I. The occasion of their quarrel was their riches. We read, r. 2, how rich Abram was; now here we are told, v. 5, that Lot which went with Abram, was rich too; God blessed him with riches, because he went with Abram. Note, 1. It is good being in good company, and going with those with whom God is, Zech. 8. 23. 2. Those that are partners with God's people in their obedience and sufferings, shall be sharers with them in their joys and comforts, Is. 66. 10. Now, they both being very rich, the land was not able to bear them that they might dwell comfortably and peaceably together. So that their riches may be considered, (1.) As setting them at a distance one from another; because the place was too strait for them, and they had not room for their stock, it was necessary that they should live asunder. Note, Every comfort in this world has its cross attending it. Business is a comfort: but it has this inconvenience in it, that it allows us not the society of those we love, so often, nor so long, as we could wish. (2.) As setting them at variance one with another. Note, Riches are often an occasion of strife and contention among relations and neighbours. This is one of those foolish and hurtful lusts, which they that will be rich, fall into, 1 Tim. 6. 9. Riches not only afford matter for contention, and are the things most commonly striven about, but they also stir up a spirit of contention, by making people proud and covetous. Meum and tuum-Mine and Thine, are the great make-bates of the world. Poverty and travail, wants and wanderings, could not separate between Abram and Lot; but riches did it. Friends are soon lost; but God is a Friend

6 And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

7 And there was a strife between the herdmen of Abram's cattle, and the herdmen of Lot's cattle. And the Canaanite and the Perizzite dwelled then in the land.

8 And Abram said unto Lot, Let there be no

e c. 36. 7. f c. 34. 30.

from whose love neither the height of prosperity, nor the depth of adversity, shall separate us.

II. The immediate instruments of the quarrel were their ser vants. The strife began between the herdmen of Abram's cattle, and the herdmen of Lot's cattle, v. 7. They strove, it is probable, which should have the better pasture, or the better water; and both interested their masters in the quarrel. Note, Bad servants often make a great deal of mischief in families, by their pride and passion, their lying, slandering, and talebearing. It is a very wicked thing for servants to do ill offices between relations and neighbours, and to sow discord; those that do so, are the Devil's agents, and their masters' worst enemies. III. The aggravation of the quarrel was, that the Canaanite and the Perizzite dwelled then in the land; this made the quarrel, 1. Very dangerous; if Abram and Lot cannot agree to feed their flocks together, it is well if the common enemy do not come upon them, and plunder them both. Note, The division of families and churches often proves the ruin of them. 2. Very scandalous. No doubt, the eyes of all the neighbours were upon them, especially because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it, to their reproach, by the Canaanites and Perizzites. Note, The quarrels of professors are the reproach of profession, and give occasion, as much as any thing, to the enemies of the Lord to blaspheme.

IV. The making up of this quarrel was very happy. It is best to preserve the peace, that it be not broken; but the next best is, if differences do happen, with all speed to accommodate them, and quench the fire that is broken out. The motion for staying this strife was made by Abram, though he was the senior and superior relation, v. 8.

1. His petition for peace was very affectionate. Let there be no strife, I pray thee. Abram here shows himself to be a man, (1.) Of a cool spirit, that had the command of his passion, and knew how to turn away wrath with a soft answer. Those that would keep the peace, must never render railing for railing. (2.) Of a condescending spirit; he was willing to beseech even his inferior to be at peace, and made the first overture of reconciliation. Conquerors reckon it their glory to give peace by power; and it is no less so to give peace by the meekness of wisdom. Note, The people of God should always approve themselves a peaceable people; whatever others are for, they must be for peace.

2. His plea for peace was very cogent. (1.) "Let there be no strife between me and thee. Let the Canaanites and Perizzites contend about trifles; but let not me and thee fall out, who know better things, and look for a better country." Note, Professors of religion should, of all others, be careful to avoid contention. Ye shall not be so, Luke 22. 26. We have no such custom, 1 Cor. 11. 16. "Let there be no strife between me and thee, who have lived together and loved one another so long." Note, The remembrance of old friendships should quickly put an end to new quarrels which at any time happen. (2.) Let it be remembered that we are brethren, Heb. We are men brethren ; a double argument. [1.] We are men; and, as men, we are mortal creatures, we may die to-morrow, and are concerned to be found in peace; we are rational creatures, and should be ruled by reason. We are men, and not brutes, men, and not children; we are sociable creatures, let us be so to the uttermost. [2.] We are brethren. Men of the same nature, of the same kindred and family, of the same religion; companions in obedience, companions in patience. Note, The consideration of our relation to each other, as brethren, should always prevail to moderate our passions, and either to prevent, or put an end to, our contentions. Brethren should love as brethren.

3. His proposal for peace was very fair. Many who profess to be for peace, yet will do nothing towards it; but Abram hereby approved himself a real friend to peace, that he proposed an unexceptionable expedient for the preserving of it, v. 9, Is not the whole land before thee? As if he had said, "Why should we quarrel for room, while there is room enough for us both?" (1.) He concludes that they must part, and is very desirous that they should part friends. Separate thyself, I pray thee, from me. What could be expressed more affectionately? He does not expel him, and force him away, but advises that he should separate himself. Nor does he charge him to depart, but humbly desires him to withdraw. Note, Those that have power to command, yet, sometimes, for love's sake, and peace' sake, should rather beseech, as Paul Philemon, v. 8, 9. When the great God condescends to beseech us, we may well afford to beseech one another, to be reconciled, 2 Cor. 5. 20. (2.) He offers him a sufficient share of the land they were in. Though God had promised Abram to give this land to his seed, ch. 12. 7, and it does not appear that ever any such promise was made to Lot, which Abram might have insisted on, to the total exclu

13 But the men of Sodom were wicked and sinners before the LORD exceedingly.

strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be

*brethren.

9 Is not the whole land before thee? Separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.

10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed *Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar."

11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated "themselves the one from the other.

12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.

g Phil. 2. 14. Heb. 12. 14. ⚫ men brethren. h c. 11. 27. i c. 20. 15. 1 Pet. 3. S-12. kc 19.25. 1 John 2. 15. c. 2. 10. Is. 51. 3. Joel 2.3.

sion of Lot; yet he allows him to come in partner with him, and tenders an equal share to one that had not an equal right, and will not make God's promise to patronize his quarrel, nor under the protection of that, put any hardship upon his kinsman. (3.) He gives him his choice, and offers to take up with his leavings; If thou wilt take the left hand, I will go to the right. There was all the reason in the world that Abram should choose first; yet he recedes from his right. Note, It is a noble conquest, to be willing to yield for peace' sake; it is the conquest of ourselves, and our own pride and passion, Matt. 5. 39, 40. It is not only the punctilios of honour, but even interest itself, that, in many cases, must be sacrificed to peace.

V. 10-13. We have here the choice that Lot made when he parted from Abram; upon this occasion, one would have expected, I. That he should have expressed an unwillingness to part from Abram, and that, at least, he should have done it with reluctancy. 2. That he should have been so civil as to have remitted the choice back again to Abram. But we find not any instance of deference or respect to his uncle, in the whole management. Abram having offered him the choice, without compliment he accepted it, and made his election. Passion and selfishness make men rude. Now, in the choice which Lot made, we may observe,

at.

I. How much he had an eye to the goodness of the land. He beheld all the plain of Jordan, the flat country in which Sodom stood, that it was admirably well watered every where, (and perhaps the strife had been about water, which made him particularly fond of that convenience,) and so Lot chose him all that plain, v. 10, 11. That valley which was like the garden of Eden itself, now yielded him a most pleasant prospect; it was, in his eye, beautiful for situation, the joy of the whole earth; and therefore he doubted not that it would yield him a comfortable settlement, and that in such a fruitful soil he should certainly thrive, and grow very rich; and this was all he looked But what came of it? Why, the next news we hear of him is, that he is in the briers among them, he and his carried captive; while he lived among them, he vexed his righteous soul with their conversation, and never had a good day with them, till, at last, God fired the town over his head, and forced him to the mountain for safety, who chose the plain for wealth and pleasure. Note, Sensual choices are sinful choices, and seldom speed well. Those who in choosing relations, callings, dwellings, or settlements, are guided and governed by the lusts of the flesh, the lusts of the eye, or the pride of life, and consult not the interests of their souls and their religion, cannot expect God's presence with them, nor his blessing upon them, but are commonly disappointed even in that which they principally aimed at, and miss of that which they promised themselves satisfaction in. In all our choices, this principle should overrule us, That that is the best for us, which is best for our souls.

II. How little he considered the badness of the inhabitants. But the men of Sodom were wicked, v. 13. Note, 1. Though all are sinners, yet some are greater sinners than others; the men of Sodom were sinners of the first magnitude, sinners before the Lord, that is, impudent daring sinners; they were so to a proverb; hence we read of those that declare their sin as Sodom, they hide it not, Is. 3. 9. 2. That some sinners are the worse for living in a good land. So the Sodomites were; for this was the iniquity of Sodom, pride, fulness of bread, and abundance of idleness; and all these were supported by the great plenty their country afforded, Ez. 16. 49. Thus the prosperity of fools destroys them. 3. That God often gives great plenty to great sinners. Filthy Sodomites dwell in a city, a fruitful plain, while faithful Abram and his pious family dwell in tents upon the barren mountains. 4. When wickedness is come to the height, ruin is not far off. Abounding sins are sure presages of approaching judgments. Now Lot's coming to dwell among the Sodomites may be considered, (1.) As a great mercy to them, and a likely means of bringing them to repentance; for now they had a prophet among them, and a preacher of righteousness; if they had hearkened to him, they might have been reformed, and the ruin prevented. Note, God sends

14 And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward:

15 For all the land which thou seest, to thee will I give it, and to thy seed for ever.

16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

17 Arise, walk through the land, in the length of it, and in the breadth of it: for I will give it unto thee.

18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.

m c. 14. 2. n Prov. 27. 10. o c. 18. 20. Ez. 16. 49. 2 Pet. 2. 7, 8. p c. 12. 7. 1 plains. 9 c. 35. 27.

preachers, before he sends destroyers; for he is not willing that any should perish. (2.) As a great affliction to Lot, who was not only grieved to see their wickedness, (2 Pet. 2. 7, 8,) but was molested and persecuted by them, because he would not do as they did. Note, It has often been the vexatious lot of good men, to live among wicked neighbours, to sojourn in Mesech, (Ps. 120. 5,) and it cannot but be the more grievous, if, as Lot here, they have brought it upon themselves by an unadvised choice.

V. 14-18. We have here an account of a gracious visit which God made to Abram, to confirm the promise to him and his. Observe,

I. When it was that God renewed and ratified the promise; after that Lot was separated from him, that is, 1. After the quarrel was over; for those are best prepared for the visits of divine grace, whose spirits are calm and sedate, and not ruffled with any passion. 2. After Abram's humble self-denying condescensions to Lot for the preserving of peace; it was then that God came to him with this token of his favour. Note, God will abundantly make up in spiritual peace, what we lose for the preserving of neighbourly peace. When Abram had willingly offered Lot one half of his right, God came, and confirmed the whole to him. 3. After he had lost the comfortable society of his kinsman, by whose departure his hands were weakened, and his heart saddened; then God came to him with these good words, and comfortable words. Note, Communion with God may, at any time, serve to make up the want of conversation with our friends; when our relations are separated from us, yet God is not. 4. After Lot had chosen that pleasant, fruitful vale, and was gone to take possession of it; lest Abram should be tempted to envy him, and to repent that he had given him the choice, God comes to him, and assures him that what he had should remain to him and his heirs for ever; so that though Lot perhaps had the better land, yet Abram had the better title; Lot had the paradise, such as it was, but Abram had the promise; and the event soon made it appear that, however it seemed now, Abram had really the better part. See Job 22. 20. God owned Abram after his strife with Lot, as the churches did Paul after his strife with Barnabas, Acts 15. 39, 40.

II. The promises themselves which God now comforted and enriched Abram with. Two things he assures him of; a good land, and a numerous issue to enjoy it.

1. Here is the grant of a good land, a land famous above all lands, for it was to be the holy land, and Immanuel's land; this is the land here spoken of. (1.) God here shows Abram the land, as he had promised, (ch. 12. 1,) and afterward he showed it to Moses from the top of Pisgah." Lot had lifted up his eyes, and beheld the plain of Jordan, (v. 10,) and he was gone to enjoy what he saw: "Come," says God to Abram, "now lift thou up thine eyes, and look, and see thine own." Note, That which God has to show us, is infinitely better and more desirable than any thing that the world has to offer to our view. The prospects of an eye of faith are much more rich and beautiful than those of an eye of sense. Those for whom the heavenly Canaan is designed in the other world, have sometimes, by faith, a comfortable prospect of it in their present state; for we look at the things that are not seen, as real, though distant. (2.) He secures this land to him and his seed for ever; (v. 15,) To thee will I give it: and again, (v. 17,) I will give it unto thee; every repetition of the promise is a ratification of it. To thee and thy seed, not to Lot and his seed; they were not to have their inheritance in this land, and therefore Providence so ordered it, that he should be separated from Abram first, and then the grant should be confirmed to him and his seed; thus God often brings good out of evil, and makes men's sins and follies subservient to his own wise and holy counsels. To thee and thy seed; to thee, to sojourn in as a stranger; to thy seed, to dwell and rule in as proprietors. To thee, that is, to thy seed. The granting it to him and his for ever, intimates that it was typical of the heavenly Canaan, which is given to the spiritual seed of Abram for ever, Heb. 11. 14. (3.) He gives him livery and seisin of it, though it was a reversion, v. 17, "Arise, walk

CHAPTER XIV.

We have four things in the story of this chapter. I. A war with the king of Sodom and his allies, V. 1-11. II. The captivity of Lot in that war, v. 12. III. Abram's rescue of Lot from that captivity, with the victory he obtained over the conquerors, v. 13-16. IV. Abram's return from that expedition, (v. 17,) with an account of what passed, 1. Between him and the king of Salem, v. 18-20. 2. Between him and the king of Sodom, v. 21-24. So that here we have that promise to Abram, in part, fulfilled, that God would make his name great.

ND it came to pass in the days of Amraphel Avis came to paroch king of Ellasar, dorlaomer king of Elam, and Tidal king of nations; 2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

3 All these were joined together in the vale of Siddim, which is the salt sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

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;

6 And the Horites in their mount Seir, unto El-paran, which is by the wilderness.

7 And they returned, and came to Enmishpat,

a c. II. 2. Is. 11. 11. Zech. 5. 11.
d Deut. 3. 17. Josh. 3. 16. e c. 15. 20.

b Deut. 29. 23. Hos. 11. 8. c c. 19. 22. f Josh. 12. 4. g Deut. 2. 10, 20. • Or, through the land. Enter and take possession, survey the parcels, and it will appear better than upon a distant prospect." Note, God is willing more abundantly to show to the heirs of promise the immutability of his covenant, and the inestimable worth of covenant-blessings. Go, walk about Zion, Ps. 48. 12. 2. Here is the promise of a numerous issue to replenish this good land, so that it should never be lost for want of heirs, v. 16, I will make thy seed as the dust of the earth, that is, "They shall increase incredibly, and, take them altogether, they shall be such a great multitude as no man can number." They were so in Solomon's time, I Kings 4. 20: Judah and Israel were many as the sand which is by the sea in multitude. This God here gives him the promise of. Note, The same God that provides the inheritance, provides the heirs. He that has prepared the holy land, prepares the holy seed; he that gives glory, gives grace to make meet for glory.

Lastly, We are told what Abram did, when God had thus confirmed the promise to him, v. 12. 1. He removed his tent. God bid him walk through the land, that is, "Do not think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan" in compliance with God's will herein, he removes his tent, conforming himself to the condition of a pilgrim. 2. He builded there an altar, in token of his thankfulness to God for the kind visit he had made him. Note, When God meets us with gracious promises, he expects that we should attend him with our humble praises.

NOTES TO CHAPTER XIV.

V. 1-12. We have here an account of the first war that ever we read of in scripture, which (though the wars of the nations make the greatest figure in history) we had not had the record of, if Abram and Lot had not been concerned in it. Now concerning this war, we may observe,

1. The parties engaged in it. The invaders were four kings; two of them no less than kings of Shinar and Elam, that is, Chaldea and Persia; yet, probably, not the sovereign princes of those great kingdoms in their own persons, but either officers under them, or rather the heads and leaders of some colonies which came out of those great nations, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan; Sodom, Gomorrah, Admah, Zeboiim, and Zoar. Four of them are named, but not the fifth, the king of Bela; either because he was much more mean and inconsiderable, or because he was much more wicked and inglorious, than the rest, and worthy to be forgotten.

II. The occasion of this war was, the revolt of the five kings from under the government of Chedorlaomer. Twelve years they served him. Small joy had they of their fruitful land, while that they were tributaries to a foreign power, and could not call what they had their own. Rich countries are a desirable prey, and idle luxurious countries are an easy prey, to growing greatness. The Sodomites were the posterity of Canaan whom Noah had pronounced a servant to Shem, from whom Elam descended; thus soon did that prophecy begin to be fulfilled. In the 13th year, beginning to be weary of their subjection, they rebelled, denied their tribute, and attempted to shake off the yoke, and retrieve their ancient liberties. In the 14th year, after some pause and preparation, Chedorlaumer, in conjunction with his allies, set himself to chastise the rebels, to reduce the revolters; and, since he could not have it otherwise, to fetch his tribute from them upon the point of his sword. Note, Pride, covetousness, and ambition, are the lusts from

which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.

8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zebolim, and the king of Bela, (the same is Zoar ;) and they joined battle with them in the vale of Siddim,

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.

10 And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the

mountain.

11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. 12 And they took Lot, Abram's brother's son, (who dwelt in Sodom,) and his goods, and departed.

13 And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

the plain of Kiriathaim. tor, plain of Paran. A c. 21. 21. Num. 12. 16. i 2 Uhr. 20. 2. j c. 19. 17, 30. c. 13. 12. Num. 16. 26. 1 Tim. 6. 9. c. 13. 18. which wars and fighting come. To those insatiable idols, the blood of thousands has been sacrificed.

The four kings

III. The progress and success of the war. laid the neighbouring country waste, and enriched themselves with the spoil of them, v. 5-7, upon the alarm of which, it had been the wisdom of the king of Sodom to submit, and desire conditions of peace; for how could he grapple with an enemy thus flushed with victory? But he would rather venture the utmost extremity than yield, and it sped accordingly; Quos Deus destruct, eos dementat-Those whom God means to destroy, he delivers up to infatuation.

1. The forces of the king of Sodom and his allies were routed; and, it should seem, many of them perished in the slime-pits, who had escaped the sword, v. 10. In all places, we are surrounded with deaths of various kinds, especially in the field of battle.

2. The cities were plundered, v. 11. All the goods of Sodom, and particularly their stores and provisions of victuals, were carried off by the conquerors. Note, When men abuse the gifts of a bountiful providence to gluttony and excess, it is just with God, and his usual way, by some judgment or other, to strip them of that which they have so abused, Hos. 2. 8, 9.

3. Lot was carried captive, v. 12. They took Lot among the rest, and his goods. Now Lot may here be considered, (1.) As sharing with his neighbours in this common calamity. Though he was himself a righteous man, and (which here is expressly noticed) Abram's brother's son, yet he was involved with the rest in this trouble. Note, [1.] All things come alike to all, Ec. 9. 2. The best of men cannot promise themselves to be exempted from the greatest troubles in this life; neither our own piety, nor our relation to those who are the favourites of heaven, will be our security, when God's judgments are abroad. [2] Many an honest man fares the worse for his wicked neighbours; it is therefore our wisdom to separate ourselves, or, at least, to distinguish ourselves from them, 2 Cor. 6. 17, and so deliver ourselves, Rev. 18. 4. (2.) As smarting for the foolish choice he made of a settlement here: this is plainly intimated here, when it is said, They took Abram's brother's son, who dwelt in Sodom. So near a relation of Abram should have been a companion and disciple of Abram, and should have abode by his tents; but if he choose to dwell in Sodom, he must thank himself, if he share in Sodom's calamities. Note, When we go out of the way of our duty, we put ourselves from under God's protection, and cannot expect that the choices which are made by our lusts, should issue to our comfort. Particular mention is made of their taking Lot's goods, those goods which had occasioned his contest with Abram, and his separation from him. Note, It is just with God to deprive us of those enjoyments by which we have suf fered ourselves to be deprived of our enjoyment of him.

V. 13-16. 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 is,

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 degene Abram herein acted like a Hebrew-in a manner not unworthy the name and character of a religious professor.

rate age.

14 And when Abram heard that his brother was taken captive, he *armed his trained servants, born in his own house, three hundred and eighteen, and pursued them "unto Dan.

15 And he divided himself against them, he and his servants, by night, and "smote them, and pursued them unto Hobah, which is on the left hand of Damascus.

16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.

. or, led forth. tor, instructed. m Deut. 34. 1. n Is. 41. 2, 3. o 1 Sam. 30. 8, 18. p 1 Sam. 18. 6.

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 Futher; and the foolish virgins make court to the wise for a share of their oil.

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, Judg. 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 beside 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 Cæsar 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, Judg. 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, Matt. 10. 16.

V. His success was very considerable, v. 15, 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,

1 Sam. 14. 6. Observe,

17 And the king of Sodom Pwent out to meet him, (after his return from the slaughter of Chedorlaomer, and of the kings that were with him,) at the valley of Shaveh, which is the king's dale.

18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most 'high God.

19 And he blessed him, and said, Blessed be Abram of the most high God, "possessor of heaven and earth;

q 2 Sam. 18. 18. Heb. 7, 1. 8 Ps. 110. 4. Heb. 5. 6. 7.3, 11. Mic. 6. 6 u ver. 22. Ps. 24.1. 50. 10.

braided 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, Prov. 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, v. 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, Matt. 5. 45. This victory which Abram obtained over the kings, the prophet seems to refer to, Is. 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.

V. 17-20. This paragraph begins with the mention of the respect which the king of Sodom paid to Abram, at his return from the slaughter of the kings; but before a particular account is given of that, the story of Melchizedek is briefly related. Concerning whom, observe,

I. Who he was. He was king of Salem and priest of the most high God; and other glorious things are said of him, Heb. 7. 1, &c. 1. The rabbins, and most of our rabbinical writers, conclude that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. But this is not at all probable; for why should his name be changed? And how came he to settle in Canaan? 2. Many Christian writers have thought that this was an appearance of the son of God himself, our Lord Jesus, known to Abram, at this time, by this name, as, afterward, Hagar called him by another name, ch. 16. 13. He appeared to him as a righteous king, owning a righteous cause, and giving peace. It is hard to think that any mere man should be said to be without father, without mother, and without descent, having neither beginning of days, nur end of life, Heb. 7. 3. It is witnessed of Melchizedek, that he liveth, and that he abideth a priest continually, v. 3, 8; nay, v. 13, 14, the apostle makes him of whom these things are spoken, to be our Lord who sprang out of Judah. It is likewise hard to think that any mere man should, at this time, be greater than Abram in the things of God, and that Christ should be a priest after the order of any mere man, and that any human priesthood should so far excel that of Aaron as it is certain that Melchizedek's did. 3. The most received opinion is, that Melchizedek was a Canaanite prince, that reigned in Salem, and kept up the true religion there; but if so, why he should occur here only in all the story of Abram, why Abram should have altars of his own, and not attend the altars of his neighbour Melchizedek who was greater than he, seems unaccountable. Mr. Gregory of Oxford tells us, that the Arabic Catena, which he builds much upon the authority of, gives this account of Melchizedek: That he was the son of Heraclim, the son of Peleg, the son of Eber, and that his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah.