Tag: Abram

Genesis: These Are The Generations (XV)

War And (The King Of) Peace (14:1-24)

Neal Pollard

Genesis 14 is more than a Sunday morning Scripture-reader’s nightmare (though the first ten verses would intimate the most golden-tongued!). We are introduced to an obscure, enigmatic character whom David and the writer of Hebrews will compare to Christ. However, what is the background of this King of Salem and his important encounter with Abram?

There is a local war around the Salt Sea, “four kings against five” (9). The cause of the conflict is the rebellion of the kings of the valley (Sodom, Gomorrah, Admah, Zeboiim, and Bela) against Chedorlaomer, who had conquered all the nations in the region–the Rephaim, the Zuzim, the Emim, the Horites, the Amalekites, and the Amorites (4-7). The confederation of the valley kings “arrayed for battle against” Chedorlaomer and his allies (1) “in the valley of Siddim” (8). The kings of Sodom and Gomorrah, Bera and Birsha, died in the tarpits of Siddim as they fled from the invaders’ army, and the rest of the army of the five kings fled to the hill country (10).

Chedorlaomer and his allies plunder all the goods of Sodom and Gomorrah and take Lot, the women, and the people of his house along with his possessions (11-12,16). An escapee tells Abram what happens, and the patriarch musters his allies and his own personal army to get his nephew and his house back safely (13-15). He has a battle plan, dividing his forces and attacking at night, and they defeat the invader in what is modern-day Syria (15-16). On multiple occasions, I have visited the ruins at Dan and have seen the so-called “Abraham Gate.” It dates back at least as far as Abraham’s day, almost 2000 years before Christ. 

(My photo of the “Abraham Gate,” March 2018)

After rescuing Lot and his house and goods, Abram is met by a priest named Melchizedek (18). The Holy Spirit, through the author of Hebrews, uses Genesis 14:17-20 and Psalm 119:4, and this one incident with Abraham to drive home an incredibly powerful point. Jesus is a High Priest, not like the Levites who descended from Aaron, but like this obscure figure, Melchizedek. 

The Bible uses a literary device called an antitype. “From the Greek antitupos, which occurs in Heb. 9:24 and 1 Pet. 3:21, where the AV translates it ‘figure.’ An antitype is the substance of which a type is the shadow, or the fulfilment of that which the type foreshadowed” (Cairns, Alan. Dictionary of Theological Terms 2002: 33). The antitype is always the greater; the type is always lesser and represents in some way the greater. So, Melchizedek is a type of Christ. He himself was greater than the Levitical priesthood in the ways we read in Hebrews 7, but the specific attributes we read about Melchizedek in this chapter are more fully and greatly found in Jesus.

What are the specific types? 

  • His position (18; Heb. 7:1). He is the king and priest of the Most High God. As king, he is king of righteousness and king of peace (2). 
  • His preeminence (20; Heb. 7:2,4-5). Abraham paid tithes to Melchizedek, signifying the greater prominence of the priest over the patriarch.
  • His perpetuity (Psa. 110:4; Heb. 7:3). “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.” None of Melchizedek’s ancestors or descendants filled this role, so in that way “he remains a priest perpetually.”
  • His purpose (19; Heb. 7:6-7). Melchizedek blessed the one who had the promises, an indication of his greater position and authority.
  • His precursory place (Heb. 7:8-11). Melchizedek lived many generations before Aaron, through whom the Levitical priesthood descended. Aaron was still in “Abraham’s loins,” meaning that Abraham did not have children yet. Much later, he would sire Isaac, who beget Jacob, etc., until finally Aaron was born through this genealogy.

In the way that Melchizedek served as greater than Levi, Jesus more fully and greatly serves as greater than Levi. If it were a math problem, we would say Levi < Melchizedek < Christ. Obviously, then, Levi < Christ. The writer of Hebrews, in chapter seven, draws some conclusions about this type of Christ. Because Christ is the antitype of Melchizedek,

  • It makes sense that perfection comes from His priesthood rather than the Levitical priesthood of Judaism (11).
  • There needed to be a change of laws (from Moses’ to Christ’s)(12).
  • It is right that this greater High Priest comes from a different tribe in which none had or could have served as priest (13-14).
  • Christ serves as priest “not on the basis of a law of physical requirement, but according to the power of an indestructible life” (15-17).
  • He sets aside the old law and brings in a better hope (18-19).
  • He was appointed High Priest by means of the oath of God (20-21).
  • He has become the guarantee of a better covenant (22). 
  • He does not die, but continues forever as High Priest (23-24).
  • He is able to save forever those who draw near to God through Him (25-28). 

It is this last truth, concerning His salvation, where the author draws out several incredible points for our consideration. It is the crescendo of his “Melchizedek argument.” His work is unparalleled–He always makes intercession for us (25). His character is unparalleled–He is holy, innocent, undefiled, separated from sinners and exalted above the heavens (26). His sacrifice and offering is perfect (27). His oath is unparalleled–He is a Son, made perfect forever (28).

Of all the ways the writer establishes the superiority of Christ over all rivals, this one is the most interesting to me. It shows the masterful way God weaves events and Scripture together. The writer of Hebrews is making the point that the Levitical priesthood has been replaced by something better. Why would you exchange the superior for the inferior? 

After this encounter, which seems relatively insignificant until David and the writer of Hebrews later expound upon it, Abram refuses to enrich himself by the unsavory people of Sodom. The new King of Sodom only wants the people, but offers Abram to keep all the returned spoils from Chadorlaomer. Abram will have no part in that, taking only provisions necessary for the completed battle. Abram will continue to rely on God’s promises to take care of his needs, and he parts company with the king of this wicked domain. 

(Picture taken on March 10, 2018, running at the Dead Sea with Keith Kasarjian)

Genesis: These Are The Generations (XIV)

Lot And Abram Separate (13:1-18)

Neal Pollard

If you grew up going to Sunday School, this may be one of the lessons you learned as a child. The kernel I remember is that Abram gave Lot the first choice of land and Lot chose the one that looked better; that would cost him, but God would richly bless Abram. As I recall, the takeaway for us preschoolers was not to be selfish and trust that God will take care of us. Not bad, sister Gober!

But, keeping with the context of the call of Abram, perhaps we can glean even more. Let us examine how they got to this point and what significance it has on the overall objective given to Abram.

First, we see Abram’s prosperity (1-4). As we saw, the Pharaoh unwittingly adds to his resources when he thought he was wooing a potential wife. But with all Abram brought and accumulated, it amounted to him being “very rich in livestock, in silver and in gold” (2). He has left Egypt and returned to Bethel, where he had formerly built an altar (3-4; 12:8). 

Second, we see Abram’s piety (4b). Abram was an altar-builder (12:8; 13:4,18; 22:9). No doubt, he influenced his son, Isaac, who would also become an altar-builder (26:25). Abram repeatedly found it necessary, in arriving at some significant point, to call on the name of the Lord. While his faith is still developing, he understands the uniqueness and power of Jehovah. It drives him to his knees in worship. 

Third, we see Abram’s problem (5-7). Sometimes, we refer to “good problems”–dilemmas that grow out of otherwise positive circumstances. That is what happens on this part of the journey (cf. 36:7). Lot and Abram both had so much flocks, herds, and tents that “the land could not sustain them while dwelling together” (6). There was strife between the men’s herdsmen (7), and perhaps it threatened the peace between them (8). Sometimes, growth and progress create problems that would not exist in periods of decline and difficulty.

Fourth, we see Abram’s proposal (8-13). Choosing unity over plenty, Abram proposes that they separate with all their goods and possessions so that each could sustain and provide for their own (8-9). For him, the overriding concern was, “we are brothers” (8). Abram tells Lot that whichever way he chose, he would then chose the other way (9). Lot looked down on the valley of the Jordan and saw well-watered plains “like the garden of the Lord” (10). Lot took all he had with him and went east to the land of Canaan in the cities of the valley (12). There is foreboding in Moses’ summation of Lot’s destination, first alluding to the coming destruction of Sodom and Gomorrah (10) and the little city of Zoar where Lot and his daughters will flee during that destruction (10). Second, there is the startling statement: “Now the men of Sodom were wicked exceedingly and sinners against the Lord” (13).

Finally, we see Abram’s prospects (14-18). The Lord appears to Abram and tells him to look in every direction. God promises to give all the land he could see to his descendants, offspring that would be as prevalent as the dust of the earth (16). He tells Abram to walk the land and survey it, with the promise, “I will give it to you” (17). Abram takes his household and belongings and camps in Hebron, where he promptly builds a place of worship (18). 

God is blessing this man of faith, who, in turn, is remembering God and following the ways of God in his dealings with others. God rewards His proper prioritizing, and sees fit to use him in furthering His plans and intentions. God uses faithful, selfless people to accomplish His will. May we have a heart of wisdom which approaches life’s decisions, big and small, with the sole motivation of loving God wholeheartedly and loving our neighbors as ourselves. Out of this drive, we will be people God partners with to do great things to His glory!