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390. GENESIS - Chapter 14
"Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled."
CHAPTER FOURTEEN
ARMAGEDDON FORESHADOWED
This chapter sets the figure of Abram in the framework of world history. It is acknowledged, even by critics of the Bible, that the general setting of the story is consistent with the political situation in the East as disclosed by the monuments, and that it contains data which cannot possibly be the fabrication of an unhistorical age. In this historical record, we have a typical foreshadowing of the last great crisis of the nations! It speaks of the way in which the power of faith will ultimately vanquish the political influence of a northern confederacy of nations — such as is prophesied in Ezek. 38, Joel 3, etc.
Invasion By a Northern Confederacy — vv. 1-7.
Invaders, in their desire for conquest and spoil, plunged southward against the luxurious cities of Sodom and Gomorrah. They followed a circuitous route, advancing southward on the east of Jordan to the head of the Gulf of Aqaba, then northwest to Kadesh, thence north-east to the Dead Sea depression. This was once thought so unlikely as to be dismissed as a legend. But in 1929, W. Albright discovered a line of mounds in Hauran and along the east border of Gilead and Moab of cities that flourished B.C. 2000 indicating it to have been a well-settled country, and the direct trade route between Damascus, and the gold, copper and manganese regions of Edom and Sinai. Evidently, the kings marched to defend their control of these important metals, and in doing so, they followed what has since been called u The Kings' Highway."
VERSE 1
"And it came to pass" — In the Hebrew, this statement is limited to two words vayehi bemoyi, and it occurs six times in Scripture: Gen. 14:1; Ruth 1:1; Isa. 7:1; Jer. 1:3; Est. 1:1; 2 Sam. 21:1. The phrase always prefaces a time of trouble that ends in a blessing.
"In the days of Amraphel king of Shinar" — Amraphel signifies powerful people (Young), and Shinar means enemy's tooth. The king of Babylon took the initiative in the attack, as Babylon the Great will also do at the time of the end. Some have identified Amraphel with Hammurabi, whose code of laws are well known to archaeologists, but this is disputed by others.
"Arioch king of Ellasar" — Arioch signifies Servant of the Moon Goddess. He was king of Ellasar which is identified with Larsa in lower Babylonia midway between Ur and Erech (Young).
"Chedorlaomer king of Elam" — Chedorlaomer signifies Servant of the god Lagamar. He was king of Elam, for which see note on Gen. 10:22.
"And Tidal kings of nations" — His name signifies formidable, fear, veneration. He was king of the goyim, or Gentiles. According to the Companion Bible, this identifies the barbarian tribes of the Kurdish mountains.
VERSE 2
"That these made war" — The cause of the war is not stated; it could have been to secure the rich mineral content of the lands invaded, as suggested above. Evidently there had been some resistance on the part of the cities of the circuit among which Lot had chosen to dwell.
"With Bera king of Sodom" — Bera signifies evil; and Sodom, slimepits suggesting scorching burns.
"And with Birsha king of Gomorrah" — Birsha means wickedness; and Gomorrah, a heap, and by implication, to chastise, as though piling on blows.
"And Shinab king of Adman" — Shinab signifies A father has turned; and Admah earthy, or red earth.
"And Shemeber king of Zeboiim"— Shemeber signifies Pass over to shame; and Zeboiim, beautiful as the Gazelle, splendor.
"And the king of Bela" — Bela signifies Tomake away; To devour at a gulp.
"Which is Zoar" — Zoar signifies that which is Little, Reduced, or Despised (cp. Gen. 19:22).
VERSE 3
"All these" — The names of the kings of the cities of the circuit form a sentence: From evil (Bera) to wickedness (Birsha) , a father has turned (Shinab), and passed over to shame (Shemeber).
The cities likewise form a sentence: With scorching burns (Sodom) and heaps of blows (Gomorrah) the earthy (Admah) has had its glory reduced (Zeboiim); it has been devoured (Bela) and despised (Zoar).
"Were joined together" — They were confederate, as the Hebrew signifies. They allied together to resist Chedorlaomer and his forces. Lot found that the valley that looked so peaceful from a distance was actually embroiled in war.
"In the vale of Siddim" — The vale of Siddim signifies The Valley of Fields, and as such is indicative of the high cultivation of the area before the destruction of Sodom. It relates to the territory south of the peninsular of the Dead Sea, which today is under water, but then comprised the fertile site of the cities of the circuit. In those days, the Dead Sea was a fresh water lake; it was changed into a salt sea by the catastrophe of Genesis 19.
"Which is the salt sea" — This is an explanation: "the valley of fields is now the salt sea." M. Unger comments: "A very remarkable fact about this chapter, demonstrating its great age and authenticity, is its use of archaic words and place names, often appended with a scribal explanation to make them comprehensible to a later generation, when the name had changed. Examples are 'Bela (the same is Zoar)' in v. 2; 'the vale of Siddim (the same is the Salt Sea)' in v. 3; 'Enmishpat (the same is Kadesh) in v. 7; 'the valley of Shaveh (the same is the King's Vale)' in v. 17" {Archaeology of the Old Testament).
VERSE 4
"Twelve years they served Chedorlaomer" — Twelve is the number of orderly government, implying the firm control of Chedorlaomer.
"And in the thirteenth year they rebelled" — Thirteen is the number of rebellion.
VERSE 5
"And in the fourteenth year came Chedorlaomer, and the kings that were with him" — Seven is the covenant number, and when doubled it implies an enforced covenant.
"And smote the Rephaims" — The word signifies shades, dead etc. and has been translated dead, giants, etc. Others derive it from an Arabic root signifying to be long. The Rephaim evidently were a race of gigantic size inhabiting the area east of the Jordan. Og was "of the remnant of the giants" (mg. Rephaim), and the territory of Bashan was called "the land of giants" (Deut. 3:11,13). They probably claimed to have inherited the spirit of the antediluvian giants (the Nephilim, or fallen ones— Gen. 6:4; Num. 13:33).
"In Ashteroth Karnaim" — Signifies Astarte of the two horns, a centre given to the worship of Ashteroth, and situated in Bashan (Deut. 1:4).
"And the Zuzims in Ham" — The Zamzummims settled between the Arnon and the Jabbok (Deut. 2:20), their chief city being Rabbah, now Amman. This is the "Ham" multitude of this verse. The word Zamzummims signifies murmurers, those through whom, it was alleged, the giants of the past spake (cp. Gen. 6:4).
"And the Emims" — The word signifies terrible ones (cp. Deut. 2:10), described as a people, great, many, and tall.
"In Shaveh Kiriathaim" — The plain of Kiriathaim, or Two Cities, later occupied by Sihon of Heshbon (Josh. 13:19). All this area is described as the "land of giants (Rephaim)". They were giants in wickedness as well as in stature, and nations to be feared (Deut. 3:13). The fact that they fell before the attack of Chedorlaomer implies the strength and ability of his forces.
VERSE 6
"And The Horites in their mount Seir" — The word Horites signifies Cave Dwellers, and Mount Seir forms part of modern Petra. Ancient caves are still to be found in Petra, which constituted an extremely strong fortress commanding the approaches north and south. Though strongly entrenched, the Horites fell before the attack of Chedorlaomer. This opened the way for his forces along the Kings' Highway to the Gulf of Aqaba where he turned to the right, and then again to the north.
"Unto El-paran" — This signifies the Oak of the Place of Caverns, or The Oak of Paran.
"Which is by the wilderness" — The wilderness of Paran extended through this area, along which Israel came later.
VERSE 7
"And they returned, and came to En-mishpat which is Kadesh" — En mishpat signifies Spring of Judgment, and Kadesh, Holy. The expedition moved south along the Kings' Highway towards the Gulf of Aqaba, and then turned west and north to Kadesh, south of Beersheba.
"And smote all the country of the Amalekites" — The word means Warlike. The Amalekites were descendants of Esau (Gen. 36:12), so that the statement means that they smote all the country later occupied by the Amalekites in the days of Moses.
"And also the Amorites" — The word means Mountaineers, and therefore Hardy.
"That dwelt in Hazezon-tamar" — Signifies Row of Palms (Gesenius), or The Pruning of Palms, the ancient name for En-gedi (2 Chron. 20:2). Thus the expedition must have moved halfway up the Dead Sea.
Lot Taken Captive — vv. 8-12.
At this point, battle was joined between the invading army and the Sodomite coalition. The latter was put to flight, Lot and others were taken captive, and Chedorlaomer moved north towards Dan.
VERSE 8
"And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar); and they joined battle with them in the vale of Siddim" — "Vale" is from emeq, a broad depression: See v. 3. The southern tip of the Dead Sea.
VERSE 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" — The historicity of the incident recorded in this chapter is beyond doubt, but it is also of typical significance. The numbers twelve, thirteen, fourteen (vv. 4-5) are appropriate in the circumstances when considered in their symbolic connotation. Now we learn of four kings battling with five. Four is the number of control; five is the number of grace; and both are appropriate to the two groups of contestants.
VERSE 10
"And the vale of Siddim was full of slimepits" — The vale of Siddim signifies The Valley of Fields. It originally formed the southern portion of the Dead Sea, which is today under water. The expression "full of slimepits" has been rendered, springs, springs of bitumen. The Hebrew chemar, from the root chamar, signifies to boil up, hence toferment (with scum) or to glow (with redness); suggesting wickedness and rebellion; and it is significant that the builders of Babel used this "slime for mortar" (Gen. 11:3). Strong relates it to bitumen, or asphalt. Apparently the area was full of pits dug to obtain this substance, which was used in Egypt and Babylonia for building, embalming and other purposes. Today petroleum deposits are still to be found in the area. The same Hebrew root from which chemar is derived, is rendered "foul" (Job. 16:16), red (Psa. 75:8; Isa. 27:2), troubled (Psa. 46:3). It is therefore an appropriate word to describe the environs of Sodom, with its false teaching, and immoral practices.
"And the kings of Sodom and Gomorrah fled, and fell there" — They were decisively defeated, and entrapped in the slimepits that they had digged (cp. Psa. 9:15).
"And they that remained fled to the mountain" — Lot sought refuge in the same mountain of Moab later (Gen. 19:17, 30).
VERSE 11
"And they took all the goods of Sodom and Gomorrah, and all their victuals and went their way" — They most likely ascended the valley of the Jordan en route for Damascus.
VERSE 12
"And they took Lot, Abram's brother's son who dwelt in Sodom and his goods, and departed" — That Lot should be described as a dweller in Sodom indicates further declension in his state; the fifth of such steps.
Abram Rescues Lot — vv. 13-16.
The knowledge that "Lot his brother's son" was taken captive, aroused Abram into activity. As kinsman deliverer of the family, typical of the one who was to come, he moved to the aid of Lot. Later, the duty of an Israelite to redeem his kinsman out of difficulty was set down in the Law (Lev. 25:47-55). Meanwhile, the deliverance of Lot by Abram typified the redemption of Israel according to the flesh at Christ's return. The invasion from the north thus anticipated the northern attack on Israel in "the latter days' (Ezek. 38:15-16).
VERSE 13
"And there came one that had escaped" — He made his way to Hebron, about thirty miles distant to apprise Abram of the circumstances.
"And told Abram the Hebrew" — The word "Hebrew" means Crosser Over. Abram's status in the land was that of a stranger; but, in fact, he had crossed over into the way of life.
"For he dwelt in the plain of Mamre the Amorite" — See notes Gen. 13:18.
"Brother of Eshcol, and brother of Aner: and these were confederate with Abram" — There are several anomalies attached to this account. Why should these three Amorite chieftains assist Abram in his attack on Chedorlaomer, and yet remain inactive when the confederacy from the north attacked their own tribes in the vicinity (cp. v. 7)? Why should Abram be confederate with them, seeing that he dwelt as a stranger in the land? What constituted Abram's army of 318 trained warriors?
Firstly, consider the significance of the names of these Amorite associates of Abram in comparison with those of other dwellers: The Rephaim, Zuzzims and Emims. Mamre means vigor or strength; Eshcol means grapecluster; and Aner means waterfall: all names that are expressive of fertility and peace.
But why did these men of peace become embroiled in Abram's contest with Chedorlaomer, seeing that they stood aside from involvement when their fellowAmorites were attacked? The answer is that they were "confederate with Abram." The Hebrew is baalim beriyth or lords of covenant, i.e. masters or possessors of a covenant with Abram — literally: They being possessors of the covenant of Abram. This provides the key to the anomalies of this chapter: the reason why these Amorites did not go to the aid of their fellowtribes when they were attacked; the reason why they did assist Abram in his expedition against Chedorlaomer. These Gentiles had abandoned their previous national identity, and had thrown in their lot with the Hebrews. They were conscientious objectors as far as involvement with existing national aspirations or defence were concerned, but were prepared to co-operate with Abram at the decree of heaven.
All this provides a typical foreshadowing of that which is yet to be enacted in the future, when the house of Abraham, comprising Israelite and Gentile in covenant relationship with each other, and with Yahweh, shall overthrow the confederacy from the north, and rescue their relation after the flesh: the Jewish nation.
VERSE 14
"And when Abram heard that his brother was taken captive" — The term "brother" is used in the sense of a kinsman; and Abram, in going to Lot's aid, enacted the part of a redeemer. Israel after the flesh is to be redeemed by Abraham and his Seed in the Age to come. Isaiah (Ch. 63:1-6) provides a prophetic picture of the Lord going forth in warlike aspect for that purpose: "For the day of vengeance is in mine heart, and the year of my redeemed is come" (v. 4). The word "redeemed" is ga'al, indicating the work of the next of kin. Four thousand years ago, in acting the part of redeemer to Lot, Abram typed Christ's future conquests on behalf of Israel after the flesh.
"He armed his trained servants" — Hebrew ruwq, to pour forth. The margin renders it as led forth. Abram drew forth his servants as a body to pursue Chedorlaomer. However, there was no need to arm them, because they were already armed, with the weapons of faith.
Were they trained for war? Decidedly they were, but not the kind of war that Chedorlaomer engaged in. The Hebrew chaniyk signifies initiated, practised. It is derived from a root meaning to initiate and discipline; and signifies to narrow, that is, to restrict, thus to train properly. The root word is found in Prov. 22:6: "Train up a child in the way he should go." Eliezer would have been among those in the army of Abram, and the faithful manner in which he was accustomed to go about his work is indicated by the prayerful request he made for Divine help and guidance when on the quest for a wife for Isaac (Gen. 24:12). Thus equipped, with the dynamics of the Truth, they were able to "quit themselves like men" (1 Cor. 16:13). Abram's men were more than a match for Chedorlaomer's forces (Eph. 6:11-18).
"Born in his own house" — Typically, the household of faith; becoming the seed of Abraham through the covenant of promise (Gal. 3:26-28).
"Three hundred and eighteen" — From this number of men of an age for vigorous warfare, we can gauge the size of Abram's encampment, which could well have totalled a thousand people. The common idea of Abram and Sarai, in two tents wandering through the land, must be revised to provide scope for a large company of people taken "out of the nations." Since leaving Ur, Abram's Ecclesia had been increased by additions from Haran (Gen. 12:5), Damascus (Gen. 15:2), Egypt (Gen. 16:1), and in the Land (Gen. 14:13). Three hundred and eighteen is a multiple of six: 53 6; and six is the number of man (Rev. 13:18); it was an apt number for Abram's contest with man in the person of Chedorlaomer, the Gog of this chapter.
"And pursued them unto Dan" — Dan means judgment, so that this name is appropriate to the circumstances, for there Abram administered the initial judgment on the forces of Chedorlaomer. Critics claim that the use of this name is indicative of a late date for the writing of Genesis, and therefore, Moses could not have been the author. They reason that the city of Dan was not established in the north until late in the time of Judges (Judges 18). But this reasoning is not decisive. Why should not Abram give the name of Dan to the place where he defeated the confederacy from the north, seeing that he would recognise the incident as Divine judgment? There was moreover, an ancient city of that name established before the settlement of the tribes (Deut. 34:1). See also: Dan-jaan Judgment of the Woods (2 Sam. 24:6).
VERSE 15
"And he divided himself against them, he and his servants by night, and smote them" — The whole company with Abram is treated as a unit. He divided his forces, falling upon the enemy unexpectedly from different quarters. He blended his own skill and foresight with the blessing of God.
"And pursued them unto Hobah" — Hobah signifies hiding. There was a place of this name between Tadmor and Horns, about 50 miles north of Damascus. Evidently, at this point, Abram's forces overthrew the remnants of the northern confederacy, and recovered the spoils of battle, both goods and persons.
"Which is on the left hand of Damascus" — To an Israelite, the east was always the front, so that the "left hand" was to the north. Damascus signifies Sack of blood, appropriate to the battle. It was the traditional enemy of Israel (Song 7:4).
VERSE 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" — The experience should have constituted a warning to Lot. But if so he did not heed it in any effective way.
Melchizedek Blesses Abram vv. 17-20.
Suddenly, without warning, the narra- tive introduces an eminent personality: Melchizedek. Throughout the Bible he comes before us in history (Gen. 14); in prophecy (Psa. 110); in typology (Heb. 7). He is King of Righteousness and King of Peace: the first needful to the second.He is Priest of the Most High God; therefore a King Priest. On this auspicious occasion, after Abram has overthrown the confederacy from the north, he meets with him at Salem, offers him bread and wine, and blesses him in the name of God.
VERSE 17
"And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him" — This was either Bera (v. 2), or a successor. If it were Bera, he must have escaped the attack of Chedorlaomer (cp. v. 10). He went out to meet Abram whom he now regarded as his deliverer.
In the typology of this chapter, Chedorlaomer and his confederate forces represent Gog; Lot the veiled, represents Israel after the flesh; the king of Sodom and his associates represent the western world; Abram and his forces represent Christ and the saints in militant manifestation; and Melchizedek represents Christ as kingpriest.
"At the valley of Shaven" — Literally The valley of plains, in the Kidron, north-east of Jerusalem. Also called the Valley of Jehoshaphat (Joel 3:1-2). "
Which is in the king's dale" — On the east of Jerusalem, and probably so called because Abram there met with Melchizedek, king-priest of Salem. Later, Absalom's pillar was erected there (2 Sam. 18:18).
VERSE 18
"And Melchizedek" — His name means King of Righteousness, and his title (King of Salem) signifies King of Peace. Paul states that this has a doctrinal significance: "first being by interpretation King of Righteousness, and after that also King of Salem, which is, King of Peace" (Heb. 7:2). Righteousness inevitably must precede peace (see James 3:17; Isa. 48:22; Isa. 57:21).
The immortal priests of the Age to come will be king-priests (Rev. 5:9-10), and are represented as "sons of Zadok" (righteousness Ezek. 44:15), because after the order of Melchi-Zadok.
"King of Salem" — Salem means peace. It was the name of Jerusalem under Melchizedek, and significantly it will be the name of Jerusalem under Christ (Psa. 76:2). Melchizedek was a king of peace; and Christ will be likewise (Isa. 9:6; Zech. 6:13). Jerusalem will be a centre of righteousness from whence will radiate peace to all the world (Isa. 2:2-4)…
"And he was the Priest" — Melchizedek was King-priest, and as such the prototype of the Lord Jesus Christ who will also be King-Priest of Salem. Melchizedek founded the royal-priestly order following the Flood. His order was, and is, superior to the Levitical priesthood (Heb. 7:4-11), for it is destined to rule and mediate in the Age to come. Christ is high-priest of this order (Heb. 6:20; 7:11,17), and the glorified saints will be his immortal associates in it (Rev. 5:9-10). Paul declared that Melchizedek was " without father, without mother…having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually" (Heb. 7:3)These expressions relate to Melchizedek's order of priesthood, and not to his genealogy. In contrast to the Levitical priesthood, which was governed by genealogy, commenced and concluded at specific ages, and was only temporary in its appointment, the Melchizedek priesthood had no restrictions of genealogy, or limitations of service, and was designed for continuous priesthood."
Brought forth bread and wine" — These are the tokens of the covenant confirmed by the Lord Jesus (Luke 22: 8). When the Lord administered them to the Apostles he told them he would not again partake of them "until the kingdom of God shall come." In that day, declares Ezekiel, "the prince shall eat bread before Yahweh" (Ezek. 44:3). He shall do so in company with the elect, who will then be of the same nature as the prince, for they "shall be like him" (1 John 3:2). After the holocaust of Armageddon, when the House of Prayer for all nations has been erected in Jerusalem (Isa. 56:6-7), the Lord will fulfil the vows he made in the upper room 1900 years ago (Psa. 22:25). He will preside over a Memorial Feast in the city of Jerusalem, then renamed Salem. For, the Vision of Peace ( Jerusalem) will then become the reality: Peace (Salem Hag. 2:9). The bread and wine offered by Melchizedek was not only refreshing and sustaining to Abram, but represented the tokens of the covenant to be confirmed in the Seed of the Woman (cp. John 6:54-58)…
What constitutes the Melchizedek order? It was the order of priesthood incorporated in the threefold privileges of the appointed firstborn of the family: (1) authority; (2) inheritance; (3) priesthood. See notes on Shem (page 121). The appointed firstborn of the family acted as its priest. This was the original order in Israel, so that before Levi was selected for the purpose of priesthood, "the young men" of the tribes performed the service (see Exod. 24:5). Because of apostasy by the tribes, whilst Moses was in the Mount, and faithfulness in vindicating the honour of Yahweh on the part of Levi at his return (Exod. 32:25-29), the tribe of Levi was selected for the priesthood instead of the firstborn (Num. 3:45; 8:16). However, in Christ, the rights of the firstborn are restored, so that authority, inheritance, and priestly functions revert to him and his followers. He has been appointed "firstborn of every creature" (Col. 1:15), which does not mean that he existed before every creature, but that the authority, inheritance, and priestly ministrations are invested in him. All saints are part of the Melchizedek priesthood (see 1 Pet. 2:9), which, is not limited to race, genealogy, or age, but is a matter of appointment (Heb. 5:1-4). Who was Melchizedek? His name, Paul declares, is really a title: "King of Righteousness" (Heb. 7:2). If Shem were living at the time of Abram's sojourn in the land (and, according to the chronology of Genesis 11, he was) he would be the actual firstborn, and, as such, "priest of the most high God." It is attractive to view Melchizedek in that light.
A further interesting idea emerges from the account of Gen. 10:25-30. This records that when the "earth was divided" between Peleg and Joktan, the sons of Eber, that the descendants of the latter made their way towards the Promised Land (see notes on those verses), and it could be that Shem went with them, to preside as priest over that community. It is obvious that Melchizedek, as priest, must have supervised a community of believers, who used Salem as a centre of worship.
There emerges a significant typical prophecy: reigning in Salem, and presiding over a centre of worship established there. The household of Abram (representing the multitudinous Christ) rejoicing in a communal feast in the city of peace, celebrating a victory of faith in the defeat of the northern confederacy.
"Of the most high God" — This is the first reference in Scripture to this most significant title of Deity. It is important, in studying the Names and Titles of God, to ascertain the circumstances in which they are given; to determine the real significance of the name used; and to establish the future use of the name or title as relating to Christ and the saints.
"Most high God" in Hebrew is El Elyon. El signifies power or strength; Elyon means elevation, lofty, supreme. It is from a root halah, to ascend; so that God is represented as El elevated above all else. There are lesser Elim, such as the angels, but Melchizedek was priest of the El or power that is supreme above all other forms of power. In the declaration concerning Melchizedek, El Elyon is described as "possessor of heaven and earth," and a consideration of the title in other places, reveals that it is associated with dominion (see Psa. 83:18, and compare with Psa. 93; 95:3). In Psa. 91:1, Elyon is linked with El Shaddai. The first title expresses Yahweh's lofty dominion and status; the second the dispensing of His grace in sustaining his subjects, or in destroying their enemies. The first is associated by comparison with rulership in Isa. 14:12-14, for the word "ascend" (halah) in this place is literally go up high. The Lord Jesus is described as "the son of the Highest" (Luke 1:32, in Hebrew, Elyon), and, at His right hand, awaits the moment when he shall take over the dominion of the earth. Meanwhile, saints are to mentally ascend there (Col. 3:1), in anticipation of the time when they shall, with Christ, take over the dominion at his return.
The first use of the title El Elyon reveals in type how the Most High will use His authority, power and dominion to bring all nations into conformity with His will. The significance of the title is summarised in the words of David (1 Chron. 29:11; Psa. 124:8), and the concluding words of the Lord's prayer (Matt. 6:13): "For thine is the Kingdom, and the power, and the glory, for ever." It would prove a profitable exercise to follow the usage of this title throughout Scripture.
VERSE 19
"And he blessed him" — When the Hebrew word barak is used in relation to man, it is in the sense of conferring a benefit; when it is used in regard to God, it is in the sense of adoration. In this and the next verse, it is used both in regard to man and to God.
"And said, Blessed be Abram of the most high God, possessor of heaven and earth" — This expresses the full title: The El that is above all: lofty, elevated, supreme; whose governance in heaven extends to the earth; for He is King in both realms.
VERSE 20
"And blessed be the most high God, which hath delivered thine enemies into thy hand" — Demonstrating that El Elyon "rules in the kingdom of men, and giveth it to whomsoever He will, and (will) set up over it him (who is set at nought of men)" (Dan. 4:17). The enemies of Israel will be delivered into the hands of the Seed of Abraham ultimately (Psa. 149; Dan. 7:27; Rev. 2:26; Isa. 60:12).
"And he gave him tithes of all" — In doing so, reasons Paul, he showed the superiority of the Melchizedek priesthood over that of Levi (Heb. 7:4-11). A tithe is a tenth, both words being derived from a common root. Tithes were compulsory under the Law of Moses, and an Israelite, governed only by Law, might see in them an imposition, in the form of a tax. Actually they were an expression of gratitude to Yahweh. All that a man has, comes from Him, so that in tithing, a man only gave back to God what was really His. Tithing was required under the Law to remind Israelites of their dependence upon Yahweh; but Abram, and all like him, voluntarily paid tithes because they desired to express their thanks and gratitude to God, acknowledging that all they had was His anyway. Under the Law, Israel received a tenth part of an ephah in the form of manna (Exod. 16:36), and they returned a tenth in the form of a tithe. Abram gave "tithes of all," not because he had to, but because he wanted to. It is the privilege and responsibility of saints to co-operate with Yahweh in the work He is doing.
The Spoil Shared By Abram's Followers — vv. 21-24.
Abram refuses the offer of the king of Sodom, but leaves it to his followers to determine for themselves what they should accept.
VERSE 21
"And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself" — The king of Sodom may have been motivated by the example of Abram paying tithes, to make such an offer. He evidently felt under an obligation to him, and invited Abram to take his choice of the goods. Abram refused the offer on the grounds that the victory really belonged to God, not to him.
The king of Sodom had an example of what he should have done: offer the tithes unto Yahweh, and bring the persons (or souls — see mg.) of the city under Divine control. He did not do this, and on restoration of Sodom's power, continued his evil way unchecked.
VERSE 22
"And Abram said to the King of Sodom, I have lift up mine hand" — A ceremonial act denoting the taking of an oath before God.
"Unto Yahweh, the most high God, the possessor of heaven and earth" — The name Yahweh proclaims what He will be and, therefore, is of prophetic significance. The title expresses that He will be manifested as El Elyon Possessor of heaven and earth. At present, He rules in heaven, but not as yet throughout the earth. However, the future will reveal this, to the end that "glory to God in the highest, peace on earth, goodwill toward men" will be in evidence. For Abram's use of the name Yahweh, see Exod. 6:3, and our notes on Gen. 13:4.
VERSE 23
"That I will not take from a thread even to a shoelatchet, and that I will not take anything that is thine" — The Hebrew chut denotes a fillet worn by young women to tie up their hair. The phrase signifies: "I will not receive the smallest portion of the property, either of the women or men, from a girl's hair fillet, to a man's shoe tie.
"Lest thou shouldest say, I have made Abram rich" — Abram was content to leave any rewards in the hands of El Elyon.
VERSE 24
"Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre;" — It was in order to request out of hand expenses for those who laboured in this work of faith (Rom. 13:7-8; 1 Cor. 9:13-14).
"Let them take their portion" — See 1 Tim. 5:18. The record does not indicate as to whether they followed Abram's example or not. In any case, it reveals that liberty of choice must be permitted in some matters; and contrary decisions in certain matters can both be right, dependent upon the individual motive (cp. 1 Cor. 7:38 as an example of this).
REFERENCE LIBRARY
Genesis Expositor - HP Mansfield
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