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Genesis Chapter
Fourteen
Genesis 14
Chapter Contents
The battle of the kings
Lot is taken prisoner. (1-12)
Abram rescues Lot. (13-16) Melchizedek blesses Abram. (17-20) Abram restores
the spoil. (21-24)
Commentary on Genesis 14:1-12
The wars of nations make great figure in history
but we
should not have had the record of this war if Abram and Lot had not been
concerned. Out of covetousness
Lot had settled in fruitful
but wicked Sodom.
Its inhabitants were the most ripe for vengeance of all the descendants of
Canaan. The invaders were from Chaldea and Persia
then only small kingdoms.
They took Lot among the rest
and his goods. Though he was righteous
and
Abram's brother's son
yet he was with the rest in this trouble. Neither our
own piety
nor our relation to the favourites of Heaven
will be our security
when God's judgments are abroad. Many an honest man fares the worse for his
wicked neighbours: it is our wisdom to separate
or at least to distinguish
ourselves from them
2 Corinthians 6:17. So near a relation of Abram
should have been a companion and a disciple of Abram. If he chose to dwell in
Sodom
he must thank himself if he share in Sodom's losses. When we go out of
the way of our duty
we put ourselves from under God's protection
and cannot
expect that the choice made by our lusts
should end to our comfort. They took
Lot's goods; it is just with God to deprive us of enjoyments
by which we
suffer ourselves to be deprived of the enjoyment of him.
Commentary on Genesis 14:13-16
Abram takes this opportunity to give a real proof of his
being truly friendly to Lot. We ought to be ready to succour those in distress
especially relations and friends. And though others may have been wanting in
their duty to us
yet we must not neglect our duty to them. Abram rescued the
captives. As we have opportunity
we must do good to all.
Commentary on Genesis 14:17-20
Melchizedek is spoken of as a king of Salem
supposed to
be the place afterwards called Jerusalem
and it is generally thought that he
was only a man. The words of the apostle
Hebrews 7:3
state only
that the sacred history
has said nothing of his ancestors. The silence of the Scriptures on this
is to
raise our thoughts to Him
whose generation cannot be declared. Bread and wine
were suitable refreshment for the weary followers of Abram; and it is
remarkable that Christ appointed the same as the memorials of his body and
blood
which are meat and drink indeed to the soul. Melchizedek blessed Abram
from God. He blessed God from Abram. We ought to give thanks for other's
mercies as for our own. Jesus Christ
our great High Priest
is the Mediator
both of our prayers and praises
and not only offers up ours
but his own for
us. Abram gave him the tenth of the spoils
Hebrews 7:4. When we have received some great
mercy from God
it is very fit we should express our thankfulness by some
special act of pious charity. Jesus Christ
our great Melchisedek
is to have
homage done him
and to be humbly acknowledged as our King and Priest; not only
the tithe of all
but all we have
must be given up to him.
Commentary on Genesis 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.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 14
Verse 1
[1] And
it came to pass in the days of Amraphel king of Shinar
Arioch king of Ellasar
Chedorlaomer king of Elam
and Tidal king of nations;
We have here an account of the first war that
ever we read of in scripture
in which 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
but rather the heads of some colonies which came out
thence
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 and Gomorrah
Admah
Zeboiim
and Zoar. [2.] The occasion of this war was
the revolt of the
five kings from under the government of Chedorlaomer.
Verse 4
[4] Twelve years they served Chedorlaomer
and in the thirteenth year they
rebelled.
Twelve years they served him — 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 thirteenth year
beginning to be weary of their
subjection
they rebelled - Denied their tribute
and attempted to shake off
the yoke.
Verse 5
[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
In the fourteenth year — After some pause and preparation
Chedorlaomer
in conjunction with his
allies
set himself to reduce the revolters. (For [1.]
[2.]) [3.] The progress
of the war. The four kings laid the neighbouring countries waste
and enriched
themselves with the spoil of them
Genesis 14:5
6
7. Upon the alarm of which
the
king of Sodom and his allies went out and were routed.
Verse 13
[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.
We have here an account of the only military
action we ever find Abram engaged in; and this he was not prompted to by
avarice or ambition
but purely by a principle of charity.
Verse 14
[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.
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
Judges 7:7. He drew out his trained servants
or
his catechized servants; not only instructed in the art of war
but instructed
in the principles of religion; for Abram commanded his household to keep the
way of the Lord.
Verse 16
[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.
His brother Lot —
That is
his kinsman.
Verse 18
[18] And
Melchizedek king of Salem brought forth bread and wine: and he was the priest
of the most high God.
The Rabbins say
that Melchizedek was Shem
the son of Noah
who was king and priest to those that descended from him
according to the patriarchal model. 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. But as nothing is expressly revealed
concerning it
we can determine nothing. He brought forth bread and wine - For
the refreshment of Abram and his soldiers
and in congratulation of their
victory. This he did as a king. As priest of the most high God he blessed
Abram
which we may suppose a greater refreshment to Abram than his bread and
wine were.
Verse 19
[19] And
he blessed him
and said
Blessed be Abram of the most high God
possessor of
heaven and earth:
Blessed be Abram
of the most high God — Observe the titles he here gives to God
which are very glorious. 1. The
most high God
which speaks his absolute perfections in himself
and his
sovereign dominion over all the creatures. 2.
Possessor of heaven and earth — That is
rightful owner and sovereign Lord of all the creatures; because
he made them.
Verse 20
[20] And
blessed be the most high God
which hath delivered thine enemies into thy hand.
And he gave him tithes of all.
And blessed be the most high God — Note
1. In all our prayers we must praise God
and join hallelujahs
with all our hosannas. These are the spiritual sacrifices we must offer up
daily
and upon particular occasions. 2. God as the most high God must have the
glory of all our victories. In them he shews himself higher than our enemies
and higher than we
for without him we could do nothing.
And he gave him tithes of all — That is
of the spoils
Hebrews 7:4. This may be looked upon
(1.) As a
gratuity presented to Melchizedek
by way of return for his respects. (2.) As
an offering dedicated to the most high God
and therefore put into the hands of
Melchizedek his priest. Jesus Christ
our great Melchizedek
is to be humbly
acknowledged by every one of us as our king and priest
and not only the tithe
of all
but all we have
must be given up to him.
Verse 21
[21] And
the king of Sodom said unto Abram
Give me the persons
and take the goods to
thyself.
Give me the souls
and take thou the
substance — So the Hebrew reads it. Here he fairly
begs the persons
but as freely bestows the goods on Abram. Gratitude teaches
us to recompense to the utmost of our power those that have undergone fatigues
or been at expence for our service.
Verse 22
[22] And
Abram said to the king of Sodom
I have lift up mine hand unto the LORD
the
most high God
the possessor of heaven and earth
I have lift up mine hand to the Lord that I
will not take anything — Here Observe
(1.) The titles he gives to
God
the most high God
the possessor of heaven and earth - The same that
Melchizedek had just now used. It is good to learn of others how to order our
speech concerning God
and to imitate those who speak well in divine things.
(2.) The ceremony used in this oath; I have lift up my hand - In religious
swearing we appeal to God's knowledge of our truth and sincerity
and imprecate
his wrath if we swear falsely; and the lifting up of the hands is expressive of
both.
Lest thou shouldst say
I have made Abram
rich — Probably
Abram knew the king of Sodom to
be a proud and scornful man
and one that would be apt to turn such a thing as
this to his reproach afterwards
and when we have to do with such men
we have
need to act with particular caution.
Verse 23
[23] That
I will not take from a thread even to a shoelatchet
and that I will not take
any thing that is thine
lest thou shouldest say
I have made Abram rich:
From a thread to a shoe-latchet — Not the least thing that had ever belonged to the king of Sodom.
── John Wesley《Explanatory Notes on
Genesis》
14 Chapter 14
Verses 1-12
These made war
The first war on record
I.
AS
TO ITS MOTIVES.
1. Ambition.
2. Plunder.
3. The desire to recover lost sovereignty.
II. AS TO THE
CONDITIONS OF ITS SUCCESS. From the failure of human foresight
and the endless
complications of events
it may happen that the battle is not always to the
strong; still there are general conditions of success. Some of these may be
seen in the instance before us.
1. By depriving the enemy of all friendly help.
2. By favourable physical conditions.
3. By moral causes.
III. AS TO ITS
RESULTS.
1. That men often suffer who take no part in the quarrel.
2. That the vanquished do not always benefit by the discipline of
adversity. (T. H. Leale.)
Hints for teaching
I. See here an
example and contrast of UNLAWFUL AND LAWFUL WAR. Chedorlaomer and Abram both
went to war: but the former did so from pride
covetousness
and hatred to his
neighbours; the latter from love to his neighbour
pity for the innocent
captives
affection for his kindred
and zeal for right. The outward act was
the same
but the motives as different as light and darkness. But could not God
have delivered Lot and the other captives without Abram’s interference?
Certainly; but God commonly works by means
not by miracle; and this was the
means He chose
to humble the pride of the oppressor
to deliver the injured
to exercise the faith and courage and energy of Abram and his servants
and to
put honour on Abram. War is always a dreadful thing; it must also be a most
wicked thing
except only when the great law of love to our neighbour requires
it 1 Kings 8:44; Judges 6:12; Judges 6:14; Judges 6:16; Romans 13:4).
II. MELCHIZEDEK is
one of the most remarkable OLD TESTAMENT TYPES OF CHRIST (see Psalms 110:4; Zechariah 6:11-13; Hebrews 6:20; Hebrews 7:1-3). By this I understand
not
that Melchizedek personally
during his lifetime
was a type of Christ to Abram
or his contemporaries; but that the history of Melchizedek’s interview with
Abram is so recorded
by Divine inspiration
as to supply an image of Christ.
The type lies not in the man
but in the Scripture record. St. Paul expresses
this by saying he was “made like unto the Son of God
” i.e.
made in the
history a figure of Him. In his names and title
“King of righteousness” and
“King of peace” (Isaiah 9:6; Isaiah 11:4; Isaiah 32:1; Isaiah 32:17). (The Congregational
Pulpit.)
War
I. THE MARAUDING
CHIEFTAINS.
1. Their names suggestive of character. Heads of savage and
wandering tribes; having their headquarters in the plain of Shinar and
neighbourhood.
2. Cause of this recorded war not given. Probably to be referred
exclusively to the cause stated (James 4:1). Doubtless plunder and tribute
the chief objects sought.
3. Falling upon the kings of the plain
most probably by surprise
they were victorious. Levied tribute and returned.
4. Tribute paid during twelve years; declined in the thirteenth
year. By this time the kings of the plain thought they were strong enough to
resist; had probably organized resistance.
5. Chedorlaomer and his confederates march to enforce payment
taking and plundering various cities on their way (Genesis 14:5-7).
6. Battle of the Vale of Siddim. The kings of the plain hemmed in
and destroyed. The nature of the ground facilitating their overthrow.
II. THE CAPTURE OF
LOT.
1. He was in Sodom when it was taken (Genesis 14:11-12). He now suffers the
penalty of his folly. “He that soweth to the wind shall reap the whirlwind.”
2. Perils arising from worldly choice and ungodly companions. Young
people often suffer through their companions. Lot lost the property for the
increase of which he was so anxious. He trusted more to the strong walls and
untried friends in Sodom than in the living God. “This their way is their
folly.”
3. A hopeless captivity and poverty are now before him. From what
quarter could he expect deliverance?
III. THE BRAVERY OF
ABRAM.
1. He hears the news.
2. Summons his confederates. This an alliance for mutual protection and
defence.
3. Collects and arms his trained servants. These
with the retainers
of his friends
make a numerous band.
4. Marches in pursuit of Chedorlaomer. Might have abandoned Lot to
his fate. Hurries through the country and overtakes the spoilers and their
captives at Daniel
5. The night attack. Surprise of Lot. Abram to the rescue. The
forces divide
that the enemies’ camp may be attacked from various sides at
once. Consternation and rout of the confederate kings of the east
and the
rescue of Lot.
6. The kings not only routed
but pursued and slain. A guarantee of
freedom in the future from molestation. LEARN--
I. Evils of war;
desolation carried through a great country and into many cities and homes. The
innocent perish with the guilty.
II. Results of
thoughtless choice of home and friends.
III. Friend in need
is a friend indeed. Abram prosperous does not abandon Lot in adversity.
IV. Jesus
the
great conqueror
delivers our captive souls. (J. C. Gray.)
The battle of the kings Melchizedek
I. IN ITS LITERAL
ASPECTS
WE SHALL CONSIDER THE OCCASION OF ABRAHAM’S CONFLICT HIS SPIRIT AND
CONDUCT IN IT AND HIS BEHAVIOUR AFTER IT.
1. The occasion. It was necessary that depredators should be kept in
check
and the plan adopted by Abraham was the only one possible in that age.
Abraham was not actuated by love of conquest or desire of gain
still less by a
spirit of revenge. He merely sought to deliver those who had unjustly been made
captives
and to recover stolen property. His functions
as warrior
were
essentially those of our modem police. It seems impossible to find fault with
his conduct in entering on such an expedition; and thus far it would be easy to
show the allowability and even the duty of engaging in defensive war. You will
also see how piety and faith do not unfit a man for the active duties of life;
or even for bold and heroic enterprises
when these come in the way of duty.
Religion does not unman us. It does not make us effeminate
or cowards. Rather
it ennobles and strengthens our whole nature.
2. Abraham’s conduct in the fight. It was distinguished by
generosity
valour
prudence
righteousness
and faith. It is not hard to
account for his victory.
3. His behaviour after it. We see this in his conduct toward
Melchizedek; and in his conduct toward the king of Sodom. He presented to God a
tithe of all the spoils
which at once displayed his piety
and rebuked the
idolatry of the inhabitants of the cities of the plain. From motives of piety
we may explain his conduct to the king of Sodom. He refused any reward for ills
services. This he did
in order to evince the purity of his motives; also in
order to avoid undue fellowship with idolaters. This behaviour was the more
necessary because of the false position in which Lot had placed himself. And
here we see the folly of mingling closely with the ungodly. Lot could not
rebuke the Sodomites
for why had he come to live among them? Neither did he
gain anything
but lost much
by preferring their country on account of its
wealth and fertility.
II. APPLY IT TO
OUR SPIRITUAL HISTORY.
1. The believer is called to fight against many foes. This is not a
fiction
but a reality; nor is this a despicable
but a most important species
of conflict. Our enemies are spiritual spoliators.
2. Let us consider the spiritual Melchizedek
and our relation to
him.
3. See in this history how far God notices the wars and commotions
of the world. Only so far as they stand connected with the history and welfare
of His people. We should do well to cultivate the same spirit; and judge of all
events by the light of the Word of God. And then we shall be better able to
comprehend the real importance of mundane changes and events; while we learn to
be patient and hopeful under all adverse circumstances
for we know that God
will take care of us; and the path of duty will be the path of safety. (The
Congregational Pulpit.)
War
Prince Eugene
speaking of war
said
“The thirst of renown
sometimes insinuates itself into our councils
under the garb of national
honour. It dwells on imaginary insults; it suggests harsh and abusive language;
the people go on from one thing to another
till they put an end to the lives
of half a million of men. A military man becomes so sick of bloody scenes in
war
that in peace he is averse to recommence them. I wish that the first
minister
who is called to decide on peace and war
had only seen actual
service.” (J. Parker
D. D.)
The Salt Sea
The Dead Sea a special memento of the doom that awaits the wicked
Near the southeast corner of Palestine is a body of water more
remarkable in some respects than any other on the earth. Though the Jordan is
annually pouring a vast quantity of fresh water into this remarkable lake
its
own water is intensely salt
exceeding in saltness that of the ocean; and so
great is its specific gravity that “one floats easily on its surface
as if
reclining on a couch.” He who bathes in it can
as Mr. Stephens affirms
lie on
the water and read or even sleep; but when he comes out
his body will smart
and burn
and he will find himself partially incrusted with salt. This
mysterious lake has no visible outlet
and yet
strange to say
it never
overflows. By means of evaporation it preserves nearly the same level
throughout the year. No vessels are seen on its bosom
no fish are found
darting through its saline waters
and neither grass nor flowers nor green
trees are found in its immediate vicinity. A silence like that of the tomb
broods over it
and its entire aspect is dreary
dismal
and desolate in the
extreme. In view of these facts
it is not strange that what in our text Moses
calls “the Salt Sea” should in modern times be denominated the Dead Sea; for
perhaps
no better emblem of death and desolation could be found on the face of
the globe. But has this mysterious sea always existed? Has the gloom and
desolation that now marks the spot always reigned there? Ah
no! The spot now
occupied by the Salt Sea was once a part of the fertile valley of the Jordan;
and the tramp of armed men was once heard where now an almost unbroken silence
prevails. What has produced this marvellous change? What throe of nature
what
mighty power
has transformed the Vale of Siddim into a salt
sluggish
unnavigated lake
having naught but its history to render it attractive? The
answer is found in Genesis 19:24-25. So filthy and
unutterably loathsome had the doings of the Sodomites and their neighbours
become
that God saw fit not only to put an end to their vile career
but to
make the very spot they occupied
the very cities they dwelt in
a visible and
abiding monument of His abhorrence of sin
and of what all who persist in sin
have to expect. He saw fit to convert a fertile and populous valley into a
scene of desolation and ruin; to bury beneath the waters of the Dead Sea a
tract of earth which its inhabitants had so awfully defiled. God’s object in
all this was
to “make them an ensample unto those that after should live
ungodly.” And to render the lesson more effectual
He chose to set up
on the
spot once occupied by those cities
a striking remembrance of their wickedness
and of the vengeance that overtook them. As a tombstone reminds us of our
mortality
or as a rainbow reminds us of a deluged world
so should the Dead
Sea
whether actually seen or only thought of
prove an impressive memento of
“the wrath to come.” Hear its warning voice
ye worldlings and sensualists
and
become wise! else a desolation will soon overtake you that is far gloomier and
more terrible than that which now broods over the buried cities of the plain. (T.
Williston.)
They rebelled
Lessons
1. Ambition delays no time:
when it hath power to revenge any affronts against it. Prom the time considered
with the assailants.
2. Usually unjust rebellions are followed with severe destructions
and that speedily.
3. Ambition labours to get confederates and engage them with itself
for its own ends.
4. Usurping ambition when it is powerful is very cruel
smiting
killing.
5. Ambitious oppressors spare not nations in their power. They
destroy nations not a few. Such is the rant of the Assyrian (Isaiah 37:1-38).
6. Usurping tyrants pursue after blood when they have once tasted
it.
7. God’s overruling providence maketh wicked men execute vengeance
upon each other for their wickedness.
8. Ambitious usurpers destroy all that is in their way to their
unjust ends (Genesis 14:5-7). (G. Hughes
B. D.)
Kiriathaim
Kiriathaim
We have here some of the most ancient houses of which the world
can boast. As Porter remarks
they are just such dwellings as a race of giants
would build. The walls and roofs
but especially the ponderous gates
doors
and bars
are in every way characteristic of a period when architecture was in
its infancy
when giants were masons
and when strength and security were the
grand requisites. The heavy stone slabs of the roofs resting on the massive
walls make the structure as firm as if built of solid masonry
and the black
basalt used is almost as hard as iron. There can scarcely be a doubt that these
are the cities erected and inhabited by the Pephaim--that on these masses of
masonry
which Ritter remarks now stand as constant witnesses of the conquest
of Bashan by Jehovah
Abram gazed--and that amid these secure strongholds
Chedorlaomer and his Elamite warriors roamed ere they attacked the kings in the
Vale of Siddim. Yet how dreary now! (W. Adamson.)
Horites
Horites
1. These received their name
from dwelling in caves. Strabo says that the life of these cave dwellers was
nomadic. They are governed by tyrants
wear skins
and carry spears and shields
which are covered with raw hides. They anoint their bodies with a mixture of
blood and milk
drink an infusion of buckthorn
and travel and tend their
flocks by night.
2. It is interesting to know that the excavated dwellings of the
Horites are still found in hundreds in the sandstone cliffs and mountains of
Edom
and especially in Petra. Some of them
Wilson says
have windows as well
as doors. In front of others are receptacles for water. They are all
approachable by a common way. The region is now a habitation of
dragons--literally
as Irby says
swarming with lizards and scorpions
etc.
3. Mount Hor
upon which Aaron died
is a striking summit. Mangles
remarks that an artist who would study rock scenery in all its wildest and most
extravagant forms
and in colours
which
to no one who has not seen them
would scarcely appear to be in nature
would find himself rewarded should he
resort to Mount Her for that purpose. (W. Adamson.)
Mountain flight
1. When the South African
chief
Sekukuni
who had ravaged the borders of the white man’s land
was
assailed by the English soldiers
he and his followers fled to a mountain
and
hid themselves in the caves and recesses.
2. History relates how it was usual for the Vaudois
when attacked
by the Papal troops
to remove their families and goods for security to the
Alpine heights and caverns
where they could make a firm stand against their
merciless foes.
3. The Archbishop of Tyre relates that when Baldwin IV
one of the
Crusade kings of Jerusalem
ravaged the fruitful valley of Bacar
the
inhabitants fled to the mountains
whither his troops could not easily follow
them.
4. D’Arvieux says that in his time
when the Arabs attacked the
rebel peasants of the Holy Land in the plain of Gonin
they fled towards the
hills
and there
hiding themselves
were secure from attack or pursuit.
5. This explains the statement here that the defeated Sodomites
who
escaped from the field of battle
betook themselves to a mountain. And it is
supposed that among the fugitives thus secure from the Elamite attack was the
king of Sodom.
6. It is worthy of notice that in the solemn woe on Mount Olives the
Lord employs this figure in connection with the Roman armies: “Then let them
which are in Judea flee to the mountains” (Luke 21:21). See also Revelation 6:15. (W. Adamson.)
Lessons
1. Sinners’ advantages may
prove contrary
to be disadvantages to them.
2. Pits may take those who intend them for others (Psalms 9:1-20).
3. God makes sinners fly and die
and be dispersed by sinners.
4. Pits and mountains are chosen to perish in by flesh
rather than
the sword of their enemies.
5. Ambitious wars make havoc and lay waste
by killing
plundering
and starving all that be in their way (Genesis 14:11).
6. Wars in the world sometimes prove very prejudicial to the
innocent Church of God.
7. Ambitious conquerors spare neither good nor bad. All they have is
spoiled.
8. It is bad sitting down for the saints among the tents of the
wicked. He that chooseth their pleasures
shall feel their pains. (G.
Hughes
B. D.)
When Abram heard that his brother was taken captive
he armed his
trained servants
Abram as a warrior
I.
IN
THE CAUSE OF MAN.
1. The sacredness of natural affection.
2. The noble generosity which forgets the faults of friends or
kindred in their distress.
3. The heroism which sacrifices self for the benefit of others.
II. IN THE CAUSE
OF GOD.
1. His engaging in war cannot be accounted for
except on the
supposition that he had a Divine warrant for his conduct.
2. He wages war as the ruler and proprietor
by Divine right
of the
land. (T. H.Leale.)
The blessed life illustrated in the history of Abraham
And now what think you Abraham shall do? Away in Hebron he dwells
hidden in his pavilion from the strife of men
kept in perfect peace
untroubled amidst his flocks and herds
wrapped in communion with God. As the
messenger arrives and inquires for him
do they go forth to find him at the
altar and in prayer? Do they tell him the latest news--all about “Chedorlaomer
king of Elam
and Tidal king of nations
and Amraphel king of Shinar
and
Arioch king of Ellasar?” Think of the holy man
waving them away with his hand
indignant at the interruption. “What is all that to me? Do you know that I am
seeking a country out of sight
and that I am but a pilgrim here?
It is not for me
called with so high a calling
to trouble myself
with such things
or indeed to heed them. Leave me to my altar and to my God.”
And he turns again to pray. If he had done so the blessed life would not have
been his. Many a man has tried to overcome this world by running away from it
but has never succeeded. The life that loses all interest in this world
in its
politics
in its business
and thousand interests
is not the blessed life. You
may baptize this selfish indifference with any sentimental name you
please--call it
if you will
heavenly-mindedness: but it remains as ugly as
ever. So long as I am in this world
so long ought its concerns to concern me
and its interests to interest me. Selfish isolation will not make me any more
of an angel
only less of a man. The blessed life
the life of communion with
God and surrender to Him
does not give me a pair of wings to fly away from the
world; it does much better than that
it teaches me how to put the world under
my feet and keep it there. Turn the message round a little
and there is
another aspect of it worth dwelling upon: “Lot is taken
Abram’s brother’s son.”
What shall he say? “What have I to do with Lot? we have dissolved partnership.
He has gone his way
and I have gone mine; and we have no further dealings
together. He cannot complain
for I do him no wrong; he made his choice
and I
had to accept what was not good enough for him. He knew the people that he was
going amongst
and has only himself to blame. If I were in trouble he certainly
would not go far to help me.” Abraham could not have said so: depend upon it we
cannot either
if our life is the life of surrender to God and communion with
Him. Very significant is the first word: “And when Abram heard that his
brother”--Do you think it is a misprint? I think not. He was only a nephew in
prosperity
but in trouble he is a brother. That is the blessed life
when
every man is in true relation to us; but sorrow makes men very much nearer and
more to us. Many an earnest man misses the blessed life just at this point. You
think you can quite justify the indignation you feel. Your position and natural
feeling require that there should be an explanation or apology before you can
render any help. So the opportunity is lost; and who
think you
is the loser
he whom I might have helped
or I? I who might have been a blessing shall be
unblessed. But turn the incident round again
and let another light fall upon
it. However much concerned about Lot
and however eager to help him
what can
Abraham do? The case was really a desperate one. The mightiest monarchs
probably in the world had combined their forces and conquered all the nations
that dwelt in their course. There was one thing that he could do: perhaps only
one
--things are never so desperate but that we can pray about them
--and that
Abraham did pray comes out later in the chapter: “I have lift up mine hand unto
the Lord
the most high God.” As to fighting in relation to the blessed life
I
do not know that I need say more than this: that when God bids us fight and
promises to go with us
then let us go forth as bravely as Abraham
but till
then let us try to “live peaceably with all men.” But the great thing for us to
heed is this
our faith must be after the pattern and spirit of Abraham’s.
There must be the same indignation against wrong. Cold-blooded indifference
that goes on its way never seeing the misery of men and women
never heeding
the want of our poor humanity
is simply devilish; and not much better is the
sentimentality that cannot bear to see what others have to endure. Abraham was
not a man of war
he was a man of peace: a man perhaps almost too ready for
compromise. But his brother suffers--then Abraham cannot be quiet: all his soul
is stirred within him. Nor does his indignation waste itself only in pity. He
goes forth for his deliverance
with all the help he can get; he is away to
help this brother of his as much as in him lies. (M. G. Pearse.)
The victorious warrior
In this chapter Abram appears in a new character. He had
encouraged Lot to separate from him for the sake of peace
and now we find him
taking up arms at the head of a confederacy of Amorite chiefs
and contending
against Elam
then the ruling power in that part of Asia. When Lot went to live
in the Jordan valley
the kings of the Pentapolis acknowledged the suzerainty
of Chedorlaomer
king of Elam
and paid him an annual tribute. At length
however
they had rebelled
and Chedorlaomer
with three tributary kings
after
sweeping down upon the surrounding tribes
defeated the allied army in the
Valley of Siddim. The foreign host then plundered Sodom and Gomorrah
“took Lot
and his goods” (Genesis 14:12)
and withdrew up the
Jordan valley
laden with booty and captives.
I. ABRAM’S RESCUE
OF LOT (Genesis 14:13-16). In this Abram showed--
1. A magnanimous and generous spirit. He did not say to himself
“Serve him right; my ungrateful nephew has made his bed
and I shall allow him
to lie upon it.” His natural affection and family spirit
together with the
grace of God reigning in his heart
would not permit him to cherish any secret
satisfaction in connection with Lot’s punishment.
2. Martial prowess. In the sudden arming of his household
the
gathering of his Amorite allies
the rapid march to the springs of the Jordan
the skilful tactics adopted in the attack
and the pursuit of the flying foe as
far as Damascus
Abram discovered not only great gallantry
but also brilliant
generalship. He employed the same tactics which Gideon used long afterwards to
surprise the Midianites (Judges 7:16)
which Sauladopted against
the Ammonites (1 Samuel 11:11)
and which have
commended themselves to the greatest generals in all ages. What a contrast is
presented here between the patriarch’s distrustful timidity in Egypt Genesis 12:12-13)
and the heroism which
he displayed in the rescue of his kinsman! It was “by faith” that Abram fought
to recover Lot
and “in the fear of the Lord is strong confidence.”
II. ABRAM’S
MEETING WITH THE KING OF SODOM (Genesis 14:17; Genesis 14:21-24).
1. Abram’s personal disinterestedness and independence (Genesis 14:22-23). Abram was not “seeking
his own” when he went forth to rescue Lot
and he will accept nothing for
having done his duty. The Lord whom he serves has made him heir of the whole
land
and he cannot receive any portion of his inheritance from man
least of
all from the representative of the filthy Sodomites.
2. His considerateness of the claims of others (Genesis 14:24). He is generous
but he
does not forget to be just. His own young men shall have only what of the spoil
they have used as rations--a portion which
of course
could not be returned;
but his allies
Aner
Esheol
and Mature
are entitled to their fair share of
the plunder
and this cannot in equity be taken from them
except with their
consent.
III. ABRAM’S
INTERVIEW WITH MELCHIZEDEK (Genesis 14:18-20). How marked the
contrast between the patriarch’s attitude towards the King of Sodom and his
conduct to this King of Salem! He saw in the former the chief representative of
the wicked heathen Pentapolis
but he recognized in the latter “the priest of
the Most High God” (Genesis 14:18). So
while he maintained a
dignified reserve in his interview with the King of Sodom
and refused to
receive any benefit at his hands
he accepted refreshment for both body and
spirit from Melchizedek. In his dealings with Melchizedek two traits in
Abraham’s character are brought out.
1. His recognition of the communion of saints. The patriarch
discerned in this royal priest--although he was a stranger
and perhaps a
Hamite--a faith and piety closely akin with his own. These two eminent
personages met on the basis of a common worship
involving a common confession
of monotheism.
2. His profound humility as a man of faith. “He that had the
promises” Hebrews 7:6) felt himself honoured in
being blessed by this Canaanite pontiff
and in offering his tithes to God
through him.
LESSONS:
1. Trust in God enables its possessor to be helpful to his fellow
men
while it also keeps him exalted above all who are not like-minded with
himself. We may well covet earnestly the wonder-working faith which Abram
manifested in this great achievement.
2. We must beware lest the Jew beat us in noble behaviour. He can be
great! He can forgive vile injuries!
3. Abram
in declining to retain any of the spoil for himself
acted
under the guidance of a great principle
and not of the custom of the times
reminding us thereby that moral principle
rather than the example of others
ought to be our rule of action.
4. It casts a dark light upon the character of Lot that he should
have allowed himself to return to Sodom after his rescue by Abraham
instead of
seeing that he had suffered a punishment which was not only fully deserved
but
also plainly premonitory.
5. “The sight of some men disfigures us. We feel after being with
them that we can never be mean again. Abram had seen Melchizedek
and the King
of Sodom dwindled into a common man. Abram had eaten the holy sacrament
and
after that all gifts were poor.” (Charles Jerdan
M. A.
LL. B.)
Refreshment between the battles
I. HERE IS THE
UNSELFISH AND SUCCESSFUL INTERPOSITION OF A SEPARATED MAN
ON BEHALF OF OTHERS.
II. THE TIME OF A
GREAT SUCCESS IS OFTEN THE SIGNAL FOR A GREAT TEMPTATION.
III. THE PREVENIENT
GRACE OF GOD. (F. B. Meyer
B. A.)
Abraham’s conquest
There are two lessons implied in Abraham’s conquest.
1. One is
that military skill and experience are often easily
vanquished by untaught valour
when that is at once inspired by impulse
guided
by wisdom
and connected with a good cause. The history of earth contains the
record of no battles so glorious as those of Morgarten
Bannockburn
Drumelog
the taking of the Bastille
and the Three Days of Paris in 1830. On such
occasions
war assumes a grander aspect
is freed from its conventional and
hireling character
unfrocked of its tame uniform
and catches the wild light
of liberty and the free breeze of the mountains.
2. Another lesson we gather from Abraham’s conquest is
that
Christian duty varies at different times and in different circumstances.
Sometimes it is the Christian’s part to stay at home; and at other times to go
far hence among the heathen. Sometimes it is his duty to sit under his family
oak and attend to his family exercises; and at another time
like Abraham
to
choose some post of peril
and do some good deed of daring. (G. Gilfillan.)
Lessons
1. Providence
usually in the deepest distress of His servants
sends speediest means for their help.
2. God letteth some escape in public calamities
that may seek
succour
for others who are oppressed.
3. God’s escaped ones out of death and dangers
should haste to give
tidings for help to others.
4. It is most proper that the sufferings of the Church in one place
should be declared to the Church elsewhere for its relief.
5. The line of His Church
truth
and religion
God hath kept under
a proper name.
6. It is fit that such as sit at ease in their own habitations
should hear of the Church’s troubles.
7. God can bring heathens eminently to confederate with His Church
and people in affection and religion.
8. Confederates in truth are affected with the evils that betide
their parties
especially in the Church of God (Genesis 14:13). (G. Hughes
B. D.)
Lessons
1. Tidings of the Church’s
miseries should make deep impression upon its members.
2. God’s servants are not slow in hearing of the miseries of the
Church and helping it.
3. Brethren’s captivity by oppressors should affect and move to
their rescue.
4. It becomes righteous heads of families to have their servants
instructed in righteousness
and trained to righteous undertakings.
5. Righteous leaders called of God may array and muster forces
against oppressors.
6. Small force of men
and great faith in God
may do mighty things.
7. Leaders affected with the oppression of the Church will haste to
follow the oppressors.
8. Difficulties of march in such cases do not deter believers from
the pursuit (Genesis 14:14). (G. Hughes
B. D.)
Abram’s conduct
He did not sit in his tent and say
“He left me for his own
pleasure
and now he must take the consequences of his selfishness: he thought
he could do without me
now let him try.” If Abram had said this there would
have been a good deal of excuse for him. It would have been most human. We at
all events could not have complained with any consistency
for this is exactly
what we said when our friend offended us; but
to be sure
we are Christians
and Abram was only a Hebrew: and Hebrews are mean
greedy
crafty
villainous!
I find we must beware
though
lest the Jew beat us in noble behaviour! He can
be great! He can forgive vile injuries! How much greater should he be who has
seen Christ slain and has named himself after the name of the Son of God! How
noble his temper
how forgiving his spirit
how hopeful his charity! (J.
Parker
D. D.)
Abraham in the path of daily duty
In all this we have another illustration of the strength of
Abraham’s faith. It kept him equally removed from ascetic seclusion on the one
hand
and worldly conformity on the other. He did not scruple to work with
ungodly allies when he was himself clearly in the path of duty. Lot was a prisoner.
There was no question in his mind that he should do his utmost to deliver his
kinsman; and though he could hope for success in that only by joining himself
for the time with the Canaanitish sheiks
and seeming to be on the side of the
King of Sodom
yet he did not hesitate to take that course and leave the issue
with God. Herein he has left us an example which is not without is
significance; for there are movements
some political and some moral
in our
city and in our land
in which we can hope to succeed only by accepting the
alliance of men with whom in the highest parts of our nature we have no
sympathy whatever; and there are many among us who stand aloof because they do
not wish to be brought into contact with such characters. What is it but a widespread
feeling of this sort which has given the regulation of municipal affairs among
us into the hands of men who have in many cases neither the confidence nor the
respect of the Christian portion of the community? But for Christians to stand
aloof in these circumstances and let things take their course is the merest
cowardice. Say not to me that you are seeking thereby to keep yourselves pure.
Do your duty
and leave the consequences to God. Believe me
He will not let
you suffer from that which you undertake out of a regard to His glory and the
welfare of your fellow men. So
again
there are many enterprises of
benevolence in which the deliverance of our fellow men from the misery of
disease or poverty cannot be accomplished by us
unless we consent to work with
persons of whose characters we cannot in all respects approve. What then? Must
we refuse to sit at a benevolent board because Aner
Eshcol
and Mature are
there also? As well might we decline to lend a hand in the extinguishing of a
destructive fire
because we saw one of the greatest roughs of the
neighbourhood holding the hose! No! no! So long as we are in the world we shall
have to meet the men of the world; we shall have to work with them
too
in
benevolent matters
if at least we would set free the Lots whom tyrannous evils
have taken captive; and they who hold back from the fear of contamination are
signally deficient in that faith for which Abraham was so remarkable. But
notice
again
that this old patriarch would not allow the presence of the
ungodly to keep him from showing honour to God in the person of His priest.
When Melchizedek came forth to meet him
Abraham did not treat him with
coldness
because he happened at the moment to be in company with the King of
Sodom. On the contrary
he showed him special honour
was not ashamed to
receive his benediction
and gave him
without asking anyone’s leave
a tithe
of the spoils. Now there was true courage! Abraham was not ashamed of his
religion
and
when the occasion offered
he was ready to make it known. He did
not hide his flag
but let it flutter openly in the breeze. And what a lesson
is there in all this for us! It is hard enough for many of us to confess Christ
in the midst of a company of His friends
and multitudes are altogether ashamed
of Him in the presence of His enemies. If a stranger happens to be our guest
and we know that he ridicules religion
we omit family worship for that
evening. If a friend not remarkable for spirituality calls upon us on the
Lord’s day
and the time comes for us to go to the sanctuary
we are afraid to
say anything about it
and we remain at home with him. If
in our business
hours
a brother comes and speaks to us about spiritual things
in a style that
might be as refreshing to us as the bread and wine of Melchizedek were to
Abraham
we see a smile of contempt on the countenance of our worldly customer
and we plead that we are too much engaged at present to give him any more of
our time. And if one waits upon us in the name of Christ
and asks our pecuniary
help for his cause
we have no tithes to give him
and too frequently consider
him as an intruder. Why is this? Ah
friends! let us be honest and confess it
frankly
it is because we do not really believe that our chief business is with
God
or that our strongest obligations are to Him. But still farther here
observe how Abraham would not consent to be laid under any debt of any sort
whatever to the King of Sodom. He could take refreshment and a blessing from
the hand of Melchizedek
but he would receive nothing from Bern. Why this
distinction? The only answer we can give is because of the different characters
of the two men. With Melchizedek he was safe; but how did he know that Bera
would not claim from him some return which he could not conscientiously make?
Therefore he would fetter himself with no entanglement. (W. M. Taylor
D. D.)
To the rescue
In the last century
when absence of trains and existence of bad
roads isolated English towns and villages from each other
and from London
the
separation of friends became a serious matter. A young maiden persuaded her
relatives to allow her to leave the remote western hamlet home and to visit
friends of the family in the metropolis. After a time tidings came that the
maiden had been carried off
and was supposed to be concealed in the hall of a
northern baronet. Distressed at the tidings
and full of love for their sister
the two brothers considered how her rescue was to be achieved. Ascertaining the
whereabouts of the hall
they decided to explore its buildings in disguise
so
as to learn the precise apartment in which their sister was lodged
and then
under cover of night
to secure her freedom. A brother in battle:--Timoleon
the Corinthian was a noble pattern of fraternal love. Being in battle with the
Argives
and seeing his brother fall by the wounds he had received
he
instantly leaped over his dead body
and with his shield protected it from
insult and plunder; and though severely wounded in the generous enterprise
he
would not on any account retreat to a place of safety
till he had seen the
corpse carried off the field by his friends.
Return from the slaughter
I.
THE TRIUMPHANT RETURN. Abram returning from the subjugation of the kings
accompanied with Lot
whom he had rescued
and laden with spoils of war.
1. The aged chieftain
Abram
83 years of age; hale
vigorous
victorious. Not always that man’s return from the late enterprises of life is
triumphant.
2. His retainers. His 318 servants (some
perhaps
left behind). How
proud would these be of their leader.
3. Lot. Grateful that he had been rescued from captivity.
4. Other rescued captives. Their joy and thankfulness.
5. The first recorded war ended in the triumph of right.
6. The victory secured by a servant of God with limited resources.
Prophetic of the greater war in which the great Seed of Abraham rescued
from a
more cruel bondage
a greater number
who come off more than conquerors through
Him who loved them.
7. His welcome home. The king of Sodom goes forth to meet him. The
joy of those who have friends and property restored.
II. THE HIGH
PRIEST’S BLESSING.
1. The approbation of the holy
the most valuable of all human
praise. The praise of some is humiliating to the receiver. Woe be unto you when
all men speak well of you. To please God
and hear His “well done
” the best
end to seek.
2. Melchizedek
a priest of God
would approve success less than
character.
3. He was hospitable
and provided refreshment for weary men. A good
man’s obligation to one who
for others
had fought a battle in the right. His
sympathy with the emancipated. His respect for the deliverer.
4. He was faithful; and reminded Abram of the most high God
who
possessed all things. Men
in their successes especially
have often need to be
reminded of this; and that it is God who giveth the victory.
5. Such a reminder may do a thoughtless man good
and can do a good
man no harm. Abram humbly received the reminder.
III. THE DIVISION
OF THE SPOIL. Many would have fought over it
and
if so well able as Abram
would have kept all they could.
1. He gave one-tenth of all to God. Did homage thus to Divine claims
and principles in the person of Melchizedek.
2. Declined to take anything as his own share. Would not have it
ever said that any man had made him rich. Though none could have said it
justly.
3. Would not impose his rule upon others. Stipulated for the right
of other men. Had the power to dictate
but left them to their own free choice.
Would not have them coerced by his example
but claimed a portion for them.
LEARN--
I. To love peace
and only enter upon righteous conflicts.
II. So to fight
life’s battle as to return victorious and with honest satisfaction.
III. Cheerfully to
recognize the successes of others.
IV. To be more
anxious about the right and true than about the profit.
V. To rejoice in the Captain of our
salvation
who has conquered for us
and who has rescued us from present
captivity and future death. (J. C. Gray.)
Lessons
1. Conquerors usually want
not observance and congratulations from the world.
2. The powers of the earth are sometimes forced to acknowledge the
prowess of God’s saints.
3. Humanity persuades men to the acknowledgment of God to any
whom
God makes helpful to them.
4. The killing of the slayer
and breaking the yoke of the oppressor
is cause of congratulation to the oppressed.
5. Nature will not be slow to meet and congratulate its deliverers.
6. Deliverance may make men go far to acknowledge God’s servants
who before would scarce vouchsafe to go out of doors for them. (G. Hughes
B. D.)
Melchizedek king of Salem brought forth bread and wine
The narrative of Melchizedek
I.
CONSIDER
THE HISTORICAL FACTS OF THIS NARRATIVE.
1. Melchizedek makes his appearance at the close of the first war
recorded in the annals of the human race. Abraham was on his journey home from
the rescue of Lot
and had reached a place called the King’s Dale
when his
meeting with the priest took place.
2. Who was Melchizedek? There is an old tradition of the Jews to the
effect that he was Shem
the son of Noah
Shem being his personal name
Melchizedek
his official designation. This
however
is improbable
since
3. What was the secret of his peculiar greatness? His names suggest
an explanation. He must have been eminently righteous to have earned such
titles as “King of Righteousness” and “King of Peace.” He stood alone in his
office
as priest of the Most High God. He was known by undeniable tokens as
the man whom God had consecrated to be His priest.
II. CONSIDER THE
SPIRITUAL SIGNIFICANCE OF THIS NARRATIVE OF MELCHIZEDEK.
1. He was a symbol of the mystery connected with the Saviour’s
person.
2. He shadowed forth important truths in relation to Christ as our
Priest. His priesthood was distinguished for its antiquity
its catholicity
its independence.
3. Melchizedek was the prefiguration of Christ as the King of His
people.
4. The story seems to be a typical picture of Christ exercising His
ministry of benediction. (C. Stafford
D. D.)
Abram and Melchizedek
The priesthood of Melchizedek was not based upon his birth
for he
was not in any priestly line. It was not based upon the performance of any
written laws of sacrifice; we know nothing of his burnt offerings. But higher
than any priest by birth
he was a priest of the Most High God
because of his
character
his righteousness. It was a spiritual
rather than a mere legal
service which he rendered. His office work and his character were a unit in
their inspiring motive and in their results. “True priesthood is life
and true
life is priesthood.” There is something almost weird in this meeting of Abram
and Melchizedek. It was at the close of the first recorded war in history
in
which the patriarch had become a hero. For the first time in human affairs this
was the celebration of a victory. It had been the first conflict between the
Church and the world. “Melchizedek is the setting sun of the primitive
revelation which sheds its last rays on the patriarchs
from whom the true
light of the world is to arise. The sun sets
that when the preparatory time of
Israel have passed away
it may rise again in Jesus Christ the antitype.” No
sooner had he appeared and spoken
than he disappeared again into obscurity and
silence. No priest had preceded him; and lie left no successor
--a lonely
example of the eternal glory
greater than Abram whom he blessed. Such being
the men and their meeting
we observe two of the practical lessons.
I. THE RIGHTEOUS
MAN’S NOBILITY. Melchizedek was the “king of righteousness” before he was king
of Salem; and this king of righteousness blessed righteous Abram. The patriarch
was called the Friend of God
and history knows him as the “father of the
faithful.” But his trust in God was more than a profession; it was his life.
His daily conduct was the tree bearing the fruit of a perfect faith; not that
he was perfect
but he strove to become such. Every deed was an act of his
living faith. It was no strange event when the king of Sodom prostrated himself
at Abram’s feet. And if all of God’s children were like Abram
the world would
pay still greater honour to the Church of the living God. The saints are the
world’s nobility.
II. THE RIGHTEOUS
MAN’S BLESSING. No benediction was too great for Abram
as the patriarch bowed
before “the priest of the Most High God
” and received through the sacred lips
the blessings from “the possessor of heaven and earth.” (D. O. Mears.)
The trite priest for mankind
I. THE TRUE
PRIEST IS DIVINELY APPOINTED.
1. Called of God.
2. Separated from the rest of mankind.
II. THE TRUE
PRIEST IS ONE WITH THE RACE HE REPRESENTS.
1. The dignity of human nature.
2. The destiny of human nature.
III. THE TRUE
PRIEST HAS THE POWER TO BLESS.
1. To pronounce blessings on men.
2. To bless God on their behalf.
3. To declare God’s benefits towards men.
IV. THE TRUE
PRIEST IS A MEDIATOR BETWEEN GOD AND MEN.
1. He receives gifts from God for men.
2. He receives gifts from men for God. (T. H. Leale.)
Melchizedek a type of Christ
I. HE WAS A ROYAL
PRIEST.
II. HIS GENEALOGY
IS MYSTERIOUS.
III. HE WAS
PERPETUALLY A PRIEST.
IV. HE WAS AN
UNIVERSAL PRIEST.
V. HE WAS A
PRIEST OF THE HIGHEST TYPE. As compared with the priesthood of Aaron
that of
Melchizedek was superior--
1. In time;
2. In dignity;
3. In duration.
VI. HIS PRIESTHOOD
HAS THE HIGHEST CONFIRMATION. Divine oath. (T. H.Leale.)
Melchizedek
I. MELCHIZEDEK
WAS A PRIEST.
II. THIS
PRIESTHOOD CAME OF GOD AND WAS RATIFIED BY AN OATH.
III. THIS
PRIESTHOOD WAS ALSO CATHOLIC.
IV. THIS
PRIESTHOOD WAS SUPERIOR TO ALL HUMAN ORDERS OF PRIESTS.
V. THIS
PRIESTHOOD PARTOOK OF THE MYSTERY OF ETERNITY.
VI. THIS PRIESTHOOD
WAS ROYAL.
VII. THIS
PRIESTHOOD RECEIVES TITHES OF ALL. (F. B. Meyer
B. A.)
Jesus meeting His warriors
Let us consider Abraham as the type and picture of all the
faithful.
I. We mention
then
what you must all know right well by experience--you who are God’s
people--THAT THE BELIEVER IS OFTEN ENGAGED IN WARFARE.
1. This warfare will be both within and without--within with the
innumerable natural corruptions which remain
with the temptations of Satan
with the suggestions of his own wicked heart; and without
he will frequently
be engaged in warfare
wrestling “not against flesh and blood
but against
principalities
against powers
etc.” The peculiar case of Abram leads me to
remark that sometimes the believer will be engaged in warfare
not so much on
his own account as on the account of erring brethren
who
having gone into ill
company
are by and by carried away captive.
2. Observe that this war is one against powerful odds. The four
kings mentioned in this chapter were all great sovereigns.
3. Carefully notice
that as it is a battle of fearful odds
it is
one which is carried on in faith. Abram did not venture to this fight with
confidence in his own strength
or reliance upon his own bow
but he went in
the name of the Lord of Hosts. Faith was Abram’s continual comfort. The
Christian is to carry on his warfare in faith. You will be vanquished
indeed
if you attempt it by any other method.
4. In this great battle
carried on by faith
Abram had a right
given him from God
and the promise of God’s presence virtually in that right.
What business had Chedorlaomer to come unto Canaan? Had not Jehovah said to
Abram
“All this land will I give unto thee?” Therefore he and his confederate
monarchs were neither more nor less than intruders. It is true they would have
laughed at the very idea of Abram’s claiming the whole land of Canaan
but that
claim was nevertheless valid in the court of heaven
and the patriarch by right
divine was heir of all the land. Christian
you are
by virtue of a covenant
made with you to drive out every sin
as an intruder.
5. Yet more
the Christian is engaged in a conflict in which he
walks by faith and leans upon God; but yet it is a conflict in which he uses
all means
calls in all lawful assistance
and exerts himself with all vigour
and speed.
6. Abram marching on thus with activity
and using discretion
by
attacking his enemies at night rather than by day
did not cease until he had
gained a complete victory over them.
II. While engaged
in such earnest spiritual contention
the believer may expect to SEE HIS LORD.
When Shadrach
Meshech
and Abednego
were fighting Christ’s battles in the
fiery furnace
then the Son of Man appeared unto them. He understands that
warriors require strengthening meat
and that especially when they are under
stern conflict they need extraordinary comforts that their souls may be stayed
and refreshed.
1. Why does Jesus Christ
as set forth here under the type of
Melchizedek
appear unto His children in times of conflict?
2. In what character did He meet Abram? As one possessed of a royal
priesthood.
3. What did He do for him? Brought him bread and wine. Christ’s
flesh and blood our spiritual sustenance.
4. What Melchizedek said to Abram.
III. When a
wrestling believer is favoured with a sight of the great Melchizedek
voluntarily and yet necessarily he makes a NEW DEDICATION of himself to God.
You see Abram does not appear to delay a moment
but he gives to Melchizedek a
tithe of all
by which he seemed to say
“I own the authority of my superior
liege lord
to all that I am
and all that I have.” (C. H.Spurgeon.)
Melchizedek and his typical character
Persons who study the phenomena or aspects of the heavens inform
us
that sometimes a great comet or a beautiful meteor has appeared most
unexpectedly in the skies. Some of these heavenly visitants engage only the
notice of astronomers: but a few are so exceedingly grand and lovely
that they
attract every eye. Now these lights in the heavens suddenly arise
shine awhile
in glory
and then disappear forever. But some are so remarkable
and so
amazingly beautiful
that they live in the memory as “a joy forever.” Now such
appears to me to be the meteoric or comet-like vision of Melchizedek in the
bright sky of the ancient Church
as he starts before our view in the sacred
writings. Melchizedek glances suddenly on the sight here
as a brilliant meteor
or a glorious comet. We gaze on the starry light shining so brightly in the
firmament of the early Church; but
like its brother in the heavens
as we gaze
in admiration it is gone!
I. THE HISTORY OF
MELCHIZEDEK.
1. War was the occasion of introducing this royal priest
in its
successful issues in the deliverance of Lot.
2. But who was Melchizedek? The question has been agitated often
and very strangely answered
though I believe its true solution can clearly be
found in the holy writings. The best opinion is
that Melchizedek is a real
historic personage; that his name was not found in the regular lists of the
priesthood; that as king as well as priest
he shadowed the glorious offices of
Christ; and the Lord set him forth in Scripture as the living type and image of
our blessed Redeemer
as our great and only High Priest
our Divine King and
Saviour. Melchizedek was a ray of heavenly light in the early morning of the
Church
which led the intelligent eye to the sun dawn and glory of the Sun of
Righteousness. He was as the finger post or pillar
with the broad arrow
on
the king’s high road; the royal statue in the court
which pointed to the heavenly
King on His throne. As a prince on earth
he shone in the light also of a
priest divine
directing faith in prophetic grandeur to the glory of the Great
Prince of heaven
descending on earth to feed and bless His people
conquerors
through His might
as our High Priest at the sacramental banquet of His love
signifying His dying work and mediation on the Cross
as our true sacrifice
and typical of His imperishable glory and majesty in the heavens
where Christ
ever liveth to intercede for and satisfy
and bless us forever.
II. CONSIDER HOW
MELCHIZEDEK WAS A LIVING TYPE OF OUR LORD IN HIS OFFICES.
1. He typified Christ in His illustrious person. His origin and end
are veiled in mystery for our instruction in the Sacred Writings
that our
curiosity may be checked where God’s wisdom gives all the light we need. As he
was “king of Salem
” signifying peace
and “king of righteousness
” as his
compound Hebrew name
Melchizedek
means
he was a noble figure of Christ
the
true “Prince of Peace
” who brought peace by the blood of His cross between God
and man
and brought in everlasting righteousness
as the joyful fruit of His
passion
sufferings
and blessed mediation.
2. He typified Christ
especially in His sacerdotal character.
Melchizedek was a priest as well as a king: a royal priest
and not of
Abraham’s or Aaron’s line. In this he especially resembled the Lord Jesus
Christ. Christ is our one and only royal High Priest: His office is
unchangeable; He never can die; He ever liveth to intercede for us in the
heavens; and He hath His true type
therefore
not in Aaron
but in
Melchizedek
as both King and Priest. Besides this
Melchizedek blessed Abram;
and the latter gave him tithes of all
as a sign of his inferiority
and of the
Jewish priesthood; as the apostle says
“Levi paid tithes to the king of Salem
in the loins of Abraham.” The sum or heads of this most able argument of St.
Paul must be clear to any reflecting mind
that Christ was constituted by the
Father a royal Priest
whose Divine office was singular; it had its typical
origin not in Levi
but in Melchizedek; that Christ has no successor in His
Divine work; and that He is our only Intercessor before God above.
III. TWO PRACTICAL
CONSIDERATIONS MUST NOW CONCLUDE THIS SUBJECT.
1. Consider how important in its bearings is the great truth
that
Christ Jesus the Lord is our Royal High Priest in God’s presence for us. We had
imperative need of such a Redeemer on earth
and such a Mediator in heaven. In
His nature God and man are united. He only reconciles man to God; Christ only
joins heaven and earth. He is the world’s great peace offering; He is the King
of righteousness and peace for His beloved people.
2. Consider whether your soul has ever been awakened to see the
spiritual glory of Christ
and the inestimable value of His love. A moral film
must be removed from the eye of the soul to see spiritual things
and the full
glory of Christ. Live not in a dreamy state as professing Christians
but awake
and arise to your true position as redeemed by Christ
to glorify Him both in
body and soul. (J. G. Augley
M. A.)
Melchizedek
Melchizedek is mentioned by three inspired writers
Moses
David
and Paul. The places where he is spoken of are Genesis 14:18-20; Psalms 110:1-7
and Hebrews 5:1-14; Hebrews 6:1-20; Hebrews 7:1-28. The first notice is
purely historic; the second purely prophetic; the third explains and shows the
fulfilment of the former two in the person of Christ.
1. The first resemblance is found in the names or titles of the
mysterious ancient. He is called Melchizedek
which means King of
Righteousness. He is said to have been the king of Salem
that is King of
Peace. It matters not where this Salem was. The import is the same. Now Jesus
Christ is the Lord our righteousness; He is the righteousness of God for our
complete justification; He was made sin for us that we might be made the
righteousness of God in Him; He is also our Peace; yea
He is the Prince of
Peace; He came and preached peace to them that are afar off. He was the great
Sin bearer. He is the great Peacemaker. The peace He gives passes all
understanding.
2. Then Melchizedek was a man. It is not necessary to disprove or
even to state the wild and foolish opinions which have been sent forth
respecting this person. He was a man. He was taken from among men. So was Jesus
Christ a man
truly and properly a man. He is often so called by inspired men
by Himself
by His Father. He must needs be a man
that He might fully
sympathize with His people
and that He might have somewhat to offer.
3. But Melchizedek was not only a man; he was also a great man. He
was the priest of the Most High God. Melchizedek was greater than Abraham. The
proofs are two:
4. Moreover
Melchizedek was not of the tribe of Levi
nor of the
order of Aaron. No Jew ever claimed that Melchizedek was a Levite
or learned
or derived anything from Aaron. Nor was Jesus Christ of the order of Aaron
nor
of the tribe of Levi.
5. Nor is this all. For Melchizedek was the first and the last of
his order. Aaron had no predecessor
but he had many successors. But
Melchizedek had neither predecessor nor successor. His order was wholly
independent of all others. It was just so with Christ Jesus. Christ has an
unchangeable
an intransmissable priesthood. His priesthood is according to the
power of an endless life. Thus we have an explanation of those phrases used of
Melchizedek: “Without father
without mother
without descent
having neither
beginning of days nor end of life.” The law of the Levitical priesthood was
minute and exact as to both the parents. A defect here was fatal. But
Melchizedek’s parents are not named in the genealogical tables of the Levites.
Neither did they contain the names of any of Christ’s ancestors. The priests of
the order of Aaron could not act before a certain age
nor were they to
officiate after a certain age--all which must be ascertained by the tables of
lineage. But these tables tell us not (neither do any records) when Melchizedek
began or closed his sacred functions. Neither do they mention the name
or
birth
or time of Christ’s entering on His Priesthood. Thus was Christ’s
Priesthood set forth to us as personal and perpetual--truly a glorious
Priesthood. In it let us trust. In it let us exult forever. (W. S. Plumer
D. D.)
The patriarch and the priest king
I. THE PRIEST
KING.
1. The person himself.
2. His position.
3. Melchizedek’s prophetic blessing.
II. THE PATRIARCH.
1. Abram recognizes in Melchizedek a person worthy of special
respect and honour.
2. Note the religious spirit in which Abram viewed his success.
CONCLUSION: From Abram’s conduct we may learn--
1. Humility.
2. Thankfulness.
3. Stedfastness of religious purpose. (W. S. Smith
B. D.)
Melchizedek
The sacred historian having here met with what I may call a lily
among thorns
stops
as it were
to describe it. Let us stop with him
and
observe the description.
1. He was doubtless a very holy man; and if a Canaanite by descent
it furnishes a proof among many others
that the curse on Canaan did not shut
the door of faith upon his individual descendants. There never was an age or
country in which he that feared God
and worked righteousness
was not accepted.
2. He was a personage in whom was united the kingly and priestly
offices
and as such was a type of the Messiah and greater than Abram himself.
This singular dignity conferred upon a descendant of Canaan shows that God
delights
on various occasions
to put more abundant honour upon the part that
lacketh.
3. He was what he was
considered as a priest
not by inheritance
but by an immediate Divine constitution. (A. Fuller.)
Melchizedek
Behold Melchizedek! In wise purpose his descent is hid far beyond
our sight. So
too
clouds and darkness mantle the first rise of Jesus. He is
by eternal generation
the co-eternal Son of the co-eternal Father. But who can
grasp such mystery? He who begets precedes not the begotten. He who is begotten
is not second to the parent cause. This truth is a boundless ocean. Let us
meekly stand on the shore and marvel. We read
and are assured
that Jesus
by
eternal birth
is God of God
and very God of very God. But while we cannot
dive into the depths
we bathe our souls in the refreshment of the surface. For
hence it follows
that He is sufficient to deal with God
and to satisfy God
and thus to save His people to the uttermost. We see not Melchizedek’s cradle.
But we distinctly see him man on earth. Eyewitnesses
who heard Jesus and
handled Him
give testimony
that He
too
has tabernacled in our clay
and
thus was qualified to shed His life blood as our ransom. In Melchizedek we find
neither first nor latest hours. No search can tell when he began or ceased to
be. Here is Jesus. His age is one everlasting day. From eternity past to
eternity to come
His being rolls in one unbroken stream. Before time was
His
name is
“I am that I am.” When time shall have run its course
His name is
still
“I am that I am.” Melchizedek. How mighty is this name? He that utters
it
says
King of Righteousness. Who can claim that title
in its full purport
but Jesus: what is His person
what His work
but the glory of righteousness?
Since Adam fell
earth has seen no righteousness apart from Him. But His
kingdom is first righteousness
then peace (Romans 14:17). There is a throne in it
righteously erected to dispense righteousness. All the
statutes--decrees--ordinances--every precept--every reward--every penalty--is a
sunbeam of righteousness. Eachsubject is bright in royal robes of purity--each
wears a crown of righteousness (2 Timothy 4:8). Each delights in
righteousness
as his newborn nature. Melchizedek was a local monarch. His city
was graced with the name of Salem
which is Peace. The war
which stalked
through the land
troubled not these tranquil citizens. Here again we have the
sweet emblem of Jesus’ blissful reign. His kingdom is one atmosphere of
peace--one haven of unruffled calm. Heaven is at peace with the inhabitants.
Sin had rebelled. It had aroused most holy wrath. It had armed each attribute
of God with anger. It had unsheathed the sword of vengeance. It had pointed the
arrows of destruction against our world of transgression. But Jesus cleanses
His flock from every stain of evil. He is “the Lamb of God
which taketh away
the sin of the world.” Melchizedek is called to the most hallowed functions. He
is the consecrated priest of the Most High God. As king
he sat above men. As
priest
he stands before God. This holy office exhibits Jesus. He spurns no
office which can serve the Church. The entrance of sin calls for expiation. No
sinner can approach a sin-hating God without a sin-removing plea. This
expiation can only be by the death of an appeasing victim The victim can only
die by a sacrificing hand. Hence we need
a priest to celebrate the
blood-stained rite. And all which is needed we have in Jesus. Cry out and
shout
O happy believer
your “Christ is All.” An altar is upraised. The altar
is Christ. No other can suffice. He alone can bear the victim
which bears His
people’s sins. A lamb is led forth. The lamb is Christ. None other has blood of
merit co-equal with man’s guilt. Jesus
therefore
God in essence
Man in
person
extends Himself upon the accursed tree. But who is the priest who dares
approach a superhuman altar? Who has a hand to touch a victim God? The very
sight would shiver man into annihilation. Therefore Jesus is the priest. The
incense of His intercession ever rises
Father
bless them; and they are
blessed. Father
smile on them; and it is light around. With extended hand He
takes their very offering of prayer
and praise
and service. He perfumes all
with the rich fragrance of His merits. He makes all worthy in His own
worthiness
and thus our nothingness gains great reward. Melchizedek meets
Abraham with bread and wine. The weary warrior is way-worn and faint. Refreshment
is provided. Tile Lord is very tender of His people’s need. Awful is the curse
on the Ammonites and the Moabites
because they met not Israel with bread and
water in the way
when they came forth out of Egypt (Deuteronomy 23:4). Here again
we see our
great High Priest. With God-like bounty He presents every supply which wasted
strength
and sinking spirit
and failing heart require. (Dean Law.)
Another collection
Thus exclaimed a member of the parish the other day
“How often
they come! It is give
give
all the time!” The same person might have added
“Another bill! It is pay
pay the grocer and the baker
and the coalman
all
the time!” Isn’t it curious that people recognize the duty of paying a debt to
their fellow men so much more readily than they do paying a debt to God! These
collections in church--what are they if they are not
in a most important
sense
the payment of debts? We are only stewards of the Lord’s bounty. Nothing
we have is really our own. We are just using it for a time for Him. We have
consecrated everything to Him
and we should regard these appeals in church for
money as opportunities to pay back something we owe.
I will not take anything that is thine
lest thou shouldst say
I
have made Abram rich
The believer’s superiority to the world
This superiority to the world may be manifested in various ways--as
in the case of Abram.
I. BY REFUSING TO
INSIST UPON LAWFUL RIGHTS AND PRIVILEGES.
1. When it brings them into dangerous association with the world.
2. When they might appear to countenance sin.
II. BY REFUSING TO
ACKNOWLEDGE THE WORLD AS THE SOURCE OF TRUE GREATNESS. Two thoughts supported
Abram in this spirit of noble independence.
1. He was chosen of God.
2. He was heir to the promises.
III. BY SHOWING
THAT HE STANDS ON A DIFFERENT FOOTING AND HAS BETTER HOPES THAN THE CHILDREN OF
THIS WORLD. Ready to give up his own rights
he will not prevent others from
asserting theirs. He allows his young men to take their subsidence
and the
allies their portion. But he himself stands upon a higher plane
and has a
wider horizon. He can afford to think lightly of every earthly good. So the
believer
though in the world
is not of it. (T. H. Leale.)
A noble refusal
I. Abraham wished
TO AVOID PLACING HIMSELF UNDER GREAT OBLIGATION TO A WORLDLY MAN.
II. Abraham
doubtless wished TO AVOID THE APPEARANCE OF TOO INTIMATE A FELLOWSHIP WITH ONE
WHO WAS AN UNRIGHTEOUS MAN.
III. Abraham
probably wished TO SHOW THAT THE SERVANT OF THE MOST HIGH CAN DO GOOD WITHOUT
HOPE OF WORLDLY REWARD.
IV. Abraham showed
by his refusal
THAT IT IS NOT A DESIRABLE THING TO GAIN BY THE MISFORTUNES OF
OTHERS.
V. It may be that
Abraham wished TO SHOW THAT GOD AND A SPIRIT OF CONTENTEDNESS WERE A GOOD MAN’S
TRUE RICHES. (F. Hastings.)
Abraham’s answer to the king of Sodom
Abram knew full well that the man who affected generosity in relinquishing
what was not his own
would go on to boast of it
and to reflect on him as
though he shone in borrowed plumes. No
says the patriarch
“I will not take
from a thread even to a shoe lachet
that which is thine
save that which the
young men have eaten
and the portion of Aner
Eschol
and Mature
” his allies.
In this answer of Abram we may observe
besides the above
several particulars.
1. The character under which he bad sworn to God: “Jehovah
the Most
High God
the possessor of heaven and earth.” The first of these names was that
by which God was made known to Abram
and still more to his posterity. The last
was that which had been just given to him by Melchizedek
and which appears to
have made a strong impression on Abram’s mind. By uniting them together
he in
a manner acknowledged Melchizedek’s God to be his God; and while reproving the
king of Sodom
expressed his love to him as to a brother.
2. His having decided the matter before the king of Sodom met him
as it seems he had
implies something highly dishonourable in the character of
that prince. He must have been well known to Abram as a vain
boasting
unprincipled man
or he would not have resolved in so solemn a manner to
preserve himself clear from the very shadow of an obligation to him. And
considering the polite and respectful manner in which it was common for this
patriarch to conduct himself towards his neighbours
there must have been
something highly offensive in this case to draw from him so cutting and
dismaying an intimation. It is not unlikely that he had thrown out some
malignant insinuations against Lot
and his old wealthy uncle
on the score of
their religion. If so
Abram would feel happy in an opportunity of doing good
against evil
and thus of heaping coals of fire upon his head. The reason why
he would not be under the shadow of an obligation
or anything which may be
construed an obligation to him
was not so much a regard to his own honour
but
the honour of Him in whose name he had sworn. Abram’s God has blessed him
and
promised to bless him more
and make him a blessing. Let it not be said by his
enemies
that with all his blessedness
it is of our substance that he is what
he is. No
Abram can trust in “the possessor of heaven and earth” to provide
for him
without being beholden to the king of Sodom.
3. His excepting the portion of the young men who were in league
with him
shows a just sense of propriety. In giving up our own right
we are
not at liberty to give away that which pertains to others connected with us.
Upon the whole
this singular undertaking would raise Abram much in the
estimation of the Canaanites
and might possibly procure a little more respect
to Lot. It had been better in the latter
however
if he had taken this
opportunity to have changed his dwelling place. (A. Fuller.)
Lessons
1. Grace denieth not civil
returns to ingenuous carriages of men.
2. It beseems the children of grace to bind themselves by oath from
evil.
3. Such oaths must be made to the true God only. It is part of His
worship Isaiah 65:15).
4. The being
power
height
and sufficiency of God
are enough to
take of His servants from all engagements to men (verse 22).
5. God’s sanctified ones having enough in and from God
abhor to
take from worldly men to His dishonour.
6. God’s servants undertake no war for spoil but righteousness to
redeem the oppressed.
7. Neither thread nor shoe latchet advantage will righteous souls
take from the wicked upon their successes.
8. It is the believing magnanimity of the heirs of promise
not to
be enriched by the world
though by right they may claim it (verse 23).
9. Vows to God must not imply unjust things to men.
10. Liberality of some eminent saints must not prejudice the right of
other men to give that away (verse 24). (G. Hughes
B. D.)
Disinterestedness
Canada has become a kingdom in fifty years. Its large cities were
then little hamlets
and its mighty forests then covered its virgin soil. Near
its lakes a gallant soldier had retired and settled; and around him had
gathered a few brave hunters. They were surrounded by Indian tribes
who
partly from respect and awe
refrained from attacking this happy settlement.
One of the white men
eager to find a wider field
left the hamlet
and took
his family to the hunting ground and village of one of these tribes. Another
tribe sacked the Indian village
carried off the leading chief
his wives and
flocks; and at the same time took away the white man’s family and property.
When tidings reached the gallant head of the white settlement
he armed his
servants
pursued after the retreating Indians
surprised them in their sleep
and brought back the captured white and red men. On arriving at the Indian wigwams
again
the grateful Indian chief urged his deliverer to take the rescued
cattle. The white leader
animated by those noble motives which blossom so
sweetly where Divine grace reigns
and anxious to show the “red man” what
Christianity does for the white man
refused to take one hoof or horse: “Give
only to those who volunteered to join me in the rescue; as for myself and
friends
we are content with your deliverance and safe return home.” (W.
Adamson.)
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