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10. And the kings of Sodom and Gomorrah fled. Some expound that they had fallen into pits: but this is not probable, since they were by no means ignorant of the neighboring places: such an event would rather have happened to foreign enemies. Others say, that they went down into them for the sake of preserving their lives. I, however, understand them to have exchanged one kind of death for another, as is common in the moment of desperation; as if Moses had said, the swords of the enemy were so formidable to them, that, without hesitation, they threw themselves headlong into the pits. For he immediately afterwards subjoins, that they who escaped fled to the mountains. Whence we infer, that they who had rushed into the pits had perished. Only let us know, that they fell, not so much deceived through ignorance of the place, as disheartened by fear.

12. And they took Lot. It is doubtful whether Lot remained at home while others went to the battle, and was there captured by the enemy; or whether he had been compelled to take arms with the rest of the people. As, however, Moses does not mention him till he speaks of the plundering of the city, the conjecture is probable, that at the conclusion of the battle, he was taken at home, unarmed. We here see, first, that sufferings are common to the good and the evil; then, that the more closely we are connected with the wicked and the ungodly, when God pours down his vengeance on them, the more quickly does the scourge come upon us.

13. And there came one that had escaped. This is the second part of the chapter, in which Moses shows, that when God had respect to his servant Lot, he gave him Abram as his deliverer, to rescue him from the hands of the enemy. But here various questions arise; as, whether it was lawful for Abram, a private person, to arm his family against kings, and to undertake a public war. I do not, however, doubt, that as he went to the war endued with the power of the Spirit, so also he was guarded by a heavenly command, that he did not transgress the bounds of his vocation. And this ought not to be regarded as a new thing, but as his special calling; for he had already been created king of that land. And although the possession of it was deferred to a future time; yet God would give some remarkable proof of the power which he had granted him, and which was hitherto unknown to men.^{358358     “}Dieu a voulu donner un patron singulier de la puissance qu’il luy avoit bailee, laquelle estoit encore incognue aux hommes.” — French Tr A similar prelude of what was to follow, we read in the case of Moses, when he slew the Egyptian, before he openly presented himself as the avenger and deliverer of his nation. And for this reason the subject ought to be noticed, that they who wish to defend themselves by armed force, whenever any force is used against them, may note from this fact, frame a rule for themselves. We shall hereafter see this same Abram bearing patiently and with a submissive mind, injuries which had at least, an equal tendency to provoke his spirit. Moreover, that Abram attempted nothing rashly, but rather, that his design was approved by God, will appear presently, from the commendation of Melchizedek. We may therefore conclude, that this war was undertaken by him, under the special direction of the Spirit. If any one should take exception, that he proceeded further than was lawful, when he spoiled the victors of their prey and captives, and restored them wholly to the men of Sodom, who had, by no means been committed to his protection; I answer, since it appears that God was his Guide and Ruler in this affair, — as we infer from His approbation, — it is not for us to dispute respecting His secret judgment. God had destined the inhabitants of Sodom, when their neighbors were ruined and destroyed, to a still more severe judgment; because they were themselves the worst of all. He, therefore, raised up his servant Abram, after they had been admonished by a chastisement sufficiently severe, to deliver them, in order that they might be rendered the more inexcusable. Therefore, this peculiar suggestion of the Holy Spirit ought no more to be drawn into a precedent, than the whole war which Abram had carried on. With respect to the messenger who had related to Abram the slaughter at Sodom, I do not accept what some suppose, that he was a pious man. We may rather conjecture that, as a fugitive from home, who had been deprived of all his goods, he came to Abram to elicit something from his humanity. That Abram is called a Hebrew, I do not explain from the fact of his having passed over the river, as is the opinion of some; but from his being of the progeny of Eber. For it is a name of descent. And the Holy Spirit here again honorably announces that race as blessed by God.

And these were confederate with Abram. It appears, that in the course of time, Abram was freely permitted to enter into covenant and friendship with the princes of the land: for the heroical virtues of the man, caused them to regard him as one who was not, by any means, to be despised. Nay, as he had so great a family, he might also have been numbered among kings, if he had not been a stranger and a sojourner. But God purposed thus to provide for his peace, by a covenant relating to temporal things in order that he never might be mingled with those nations. Moreover, that this whole transaction was divinely ordered we may readily conjecture from the fact, that his associates did not hesitate, at great risk, to assail four kings, who (according to the state of the times) were sufficiently strong, and were flushed with the confidence of victory. Surely they would scarcely ever have been thus favorable to a stranger, except by a secret impulse of God.

14. When Abram heard that his brother was taken captive. Moses briefly explains the cause of the war which was undertaken; namely, that Abram might rescue his relation from captivity. Meanwhile, what I have before said is to be remembered, that he did not rashly fly to arms; but took them as from the hand of God, who had constituted him lord of that land. With reference to the words themselves, I know not why the ancient interpreter has rendered them, ‘Abram numbered his trained servants.’ For the word ריק (rik) signifies to unsheathe, or to draw out.^{359359     “}Comme s’il disoit, Il tira hors de sa maison trois cens dixhuit serviteurs.” — “As if he had said, He drew out of his house three hundred and eighteen servants.” — French Tr Now Moses calls these servants חניכים (chanichim,) not as having been educated and trained for military service, as many suppose; but rather (in my opinion) as having been brought up under his own authority, and imbued from childhood with his discipline; so that they fought the more courageously, being stimulated by his faith, and going forth under his auspices;^{360360     “}Animosius sub fide et auspiciis ejus bellarent.” and were ready to undergo every kind of danger for his sake. But in this great household troop, we must notice, not only the diligence of the holy patriarch, but the special blessing of God, by which it had been increased beyond the common and usual manner.

15. And he divided himself against them. Some explain the words to mean that Abram alone, with his domestic troops, rushed upon the enemy. Others, that he and his three confederates divided their bands, in order to strike greater terror into the foe. A third class suppose the phrase to be a Hebraism, for making an irruption into the midst of the enemy. I rather embrace the second exposition; namely, that he invaded the enemy on different sides, and suddenly inspired them with terror. For the circumstance of time favors this view, because he attacked them by night. And although examples of similar bravery occur in profane history; yet it ought to be ascribed to the faith of Abram, that with a small band, he dared to assail a numerous army elated with victory. But that he came off conqueror with little trouble, and with intrepidity pursued those who far exceeded him in number, we must ascribe to the favor of God.

17. And the king of Sodom went out. Although the king of Sodom knew that Abram had taken arms only on account of his nephew, yet he went to meet him with due honor, in order to show his gratitude. For it is a natural duty to acknowledge benefits conferred upon us, even when not intentionally rendered, but only from unexpected circumstances and occasions, or (as we say) by accident. Moreover, the whole affair yields greater glory to God, because the victory of Abram was celebrated in this manner. He also marks the place where the king of Sodom met Abram, namely, “the king’s dale,” which I think was so called, rather after some particular king, than because those kings met there for their pleasure.^{361361     “}Quan quod animi causa reges illuc convenirent.”