While Abram refrains from accepting any part of the spoils beyond what had been consumed in supplying the necessities of his followers in the expedition, he expressly excepts the portion to which his confederates, Aner, Eshcol, and Mamre, became entitled by their share in the recovery of the property. This is sufficient to prove that the transaction regarding the spoil was not an offer of generosity on the part of the king of Sodom, but an act of disinterestedness on the part of Abram.

- The Faith of Abram

1. דבר dābār, "a word, a thing;" the word being the sign of the thing.

2. אדני 'ǎdonāy, "Adonai, the Lord;" related: "bring down, lay down." This is the name usually read in place of Yahweh; but when, as in the present case, יהוה yehovâh and אדני 'ǎdonāy are in apposition, אלהים 'ĕlohı̂ym is read instead of the former. The Jews from a feeling of reverence avoided the utterance of this sacred name except on the most solemn occasions. This is said to have arisen from a stringent interpretation of Leviticus 24:16. According to some, this name was pronounced only once a year by the high priest, on the day of atonement, in the Holy of Holies, and according to others only in the solemn benedictions pronounced by the priests. At an earlier period, however, the name must have been freely used by the people, since it enters into the composition of proper names. Adon אדן 'ǎdôn in the singular and plural is used as a common name. משׁק mesheq, "possession," בן־משׁק ben-mesheq, "possessor." This forms a paronomasia with דמשׂק dameśeq, which is for דמשׂקי damaśqı̂y. אליעזר ‛elı̂y'ezer, "Eliezer, God of help, or mighty to help."

19. קיני qēynı̂y, Kenite, patronymic of קין qayı̂n, Kain. קנזי qenı̂zı̂y, Kenizzite, patronymic of קנז qenaz, Kenaz, "hunter." קדמני qademonı̂y, Kadmonite, "eastern, old."

The events recorded in the preceding chapter manifest the sway of the new nature in Abram, and meet the approval of the Lord. This approval is exhibited in a heavenly visit to the patriarch, in which the Lord solemnly reiterates the promise of the seed and the land. Abram believes in the Lord, who thereupon enters into covenant with him.

Save only that which the young men have eaten - His own servants had partaken of the victuals which the confederate kings had carried away; see Genesis 14:11. This was unavoidable, and this is all he claims; but as he had no right to prescribe the same liberal conduct to his assistants, Aner, Eshcol, and Mamre, he left them to claim the share that by right of conquest belonged to them of the recaptured booty. Whether they were as generous as Abram we are not told.

The great variety of striking incidents in this chapter the attentive reader has already carefully noted. To read and not understand is the property of the foolish and the inconsiderate. 1. We have already seen the danger to which Lot exposed himself in preferring a fertile region, though peopled with the workers of iniquity. His sorrows commence in the captivity of himself and family, and the loss of all his property, though by the good providence of God he and they were rescued. 2. Long observation has proved that the company a man keeps is not an indifferent thing; it will either be the means of his salvation or destruction. 3. A generous man cannot be contented with mere personal safety while others are in danger, nor with his own prosperity while others are in distress. Abram, hearing of the captivity of his nephew, determines to attempt his rescue; he puts himself at the head of his own servants, three hundred and eighteen in number, and the few assistants with which his neighbors, Mamre, Aner, and Eshcol, could furnish him; and, trusting in God and the goodness of his cause, marches off to attack four confederate kings! 4. Though it is not very likely that the armies of those petty kings could have amounted to many thousands, yet they were numerous enough to subdue almost the whole land of Canaan; and consequently, humanly speaking, Abram must know that by numbers he could not prevail, and that in this case particularly the battle was the Lord's. 5. While depending on the Divine blessing and succor he knew he must use the means he had in his power; he therefore divided his troops skilfully that he might attack the enemy at different points at the same time, and he chooses the night season to commence his attack, that the smallness of his force might not be discovered. God requires a man to use all the faculties he has given him in every lawful enterprise, and only in the conscientious use of them can he expect the Divine blessing; when this is done the event may be safely trusted in the hands of God. 6. Here is a war undertaken by Abram on motives the most honorable and conscientious; it was to repel aggression, and to rescue the innocent from the heaviest of sufferings and the worst of slavery, not for the purpose of plunder nor the extension of his territories; therefore he takes no spoils, and returns peaceably to his own possessions. How happy would the world be were every sovereign actuated by the same spirit! 7. We have already noticed the appearance, person, office, etc., of Melchizedek; and, without indulging in the wild theories of either ancient or modern visionaries, have considered him as the Scriptures do, a type of Christ. All that has been already spoken on this head may be recapitulated in a few words. 1. The Redeemer of the world is the King of righteousness; he creates it, maintains it, and rules by it. 2. His empire is the empire of peace; this he proclaims to them who are afar off, and to them that are nigh; to the Jew and to the Gentile. 3. He is Priest of the most high God, and has laid down his life for the sin of the world; and through this sacrifice the blessing of God is derived on them that believe. Reader, take him for thy King as well as thy Priest; he saves those only who submit to his authority and take his Spirit for the regulator of their heart, and his word for the director of their conduct. How many do we find, among those who would be sorry to be rated so low as to rank only with nominal Christians, talking of Christ as their Prophet, Priest, and King, who are not taught by his word and Spirit, who apply not for redemption in his blood, and who submit not to his authority! Reader, learn this deep and important truth: "Where I am there also shall my servant be; and he that serveth me, him shall my Father honor."

Save only that which the young men have eaten,.... His three hundred and eighteen trained servants, and those of his confederates, who having recovered the victuals taken away from the inhabitants of Sodom and Gomorrah, had eaten of it for their refreshment, as it was but just and right they should:

and the portion of the men which went with me; the part in the spoil which belonged unto them by the laws of war; wherefore, though he abridged himself of rights and privileges that belonged unto him, which he might do, and thereby showed his great generosity, and that it was not covetousness but kindness that moved him to do what he did; yet he did not take upon him to abridge the rights and privileges of others, which would have been injurious to them: the men he means were Aner, Eshcol, and Mamre; his confederates, who went with him in the pursuit of the enemy, and were assisting to him in recovering the men and goods they had carried away: and as it was but justice they should have their share in the spoils, therefore he says:

let them take their portion; in the goods recovered, and in the spoils taken. Eupolemus (x), the Heathen writer above quoted, relates this affair thus, that"Abram being assisted by his servants became master of those who had captivated others, and carried captive the wives and children of the soldiers; and when ambassadors came to him to ransom them with money, he would not suffer the conquered to be insulted, but taking food for the young men, returned the captives freely.''

(x) Ut supra. (Apud Euseb. Evang. Praepar. l. 9. c. 17. p. 419.)

{k} Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.

(k) He did not want his liberality to be hurtful to others.

14:21-24 Observe the king of Sodom's grateful offer to Abram, Give me the souls, and take thou the substance. Gratitude teaches us to recompense to the utmost of our power, those that have undergone fatigues, run hazards, and been at expense for our service and benefit. Abram generously refused this offer. He accompanies his refusal with a good reason, Lest thou shouldest say, I have made Abram rich: which would reflect upon the promise promise and covenant of God, as if He would not have enriched Abraham without the spoils of Sodom. The people of God must, for their credit's sake, take heed of doing any thing that looks mean or mercenary, or that savors of covetousness and self-seeking. Abraham can trust the Possessor of Heaven and earth to provide for him.