Genesis

Chapter Fourteen

Preface

The reader has seen that in chapter 12 the Lord established a covenant with Abram, which is known as the Abrahamic Covenant and which is the first of the theocratic covenants (pertaining to the rule of God).  It was first given in broad outline and later (chapter 13:14-17; 15:1-7, 18-21; 17:1-8; 22:15-18) confirmed in greater detail.  It was and is an unconditional covenant as established by the events in chapter 15:8-16.   It is the basis of all the other theocratic covenants and provides for blessings in three areas:  (1) national—“I will make you a great nation,” (2) personal—“I will bless you and make your name great; and you shall be a blessing,” and (3) universal—“in you all families of the earth shall be blessed.”  It constitutes a critical link in all that God began to do, has done throughout history, and will continue to do until the end of earth’s history.  It is the one covenant God has made that incorporates all the programs of God and works regarding man.  It goes without saying that the Abrahamic Covenant of all the covenants embodies, at least as far as this writer is concerned, the greatest impact on prophecy.

The personal features of the Abrahamic Covenant are threefold:  (1) to be the father of a great nation—Israel, (2) to receive personal blessing, honor and reputation, and (3) to be the source of blessing to others.  The universal features of the covenant are threefold:  (1) blessings for those people and nations which bless Abraham and the nation—Israel—which is derived from him; (2) cursing upon those people and nations which curse Abraham and Israel; and (3) blessings upon all the families of the earth through the Messiah, who, according to the flesh, is Abraham’s son and provides salvation for all of mankind.  The last aspect of the universal features is best expressed and understood by the following New Testament passage:

And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham.    (Galatians 3:8, 9)

There is one subject within this chapter that many Bible students have wrestled with over the years—the subject of Melchizedek, the priest of the Most High God.  Because so little is said of him as to his origination or genealogy and because of what is said about him in the book of Hebrews, scholar and student alike have debated the origin and nature of this individual.  Some say he was a mythical figurer, while others believe he was the preincarnate Christ.

From the context in which he appears, no other interpretation other than he was an actual historical person is acceptable.  The fact that there is no mention regarding his birth, his death or his genealogy, is no different than the non-mention of Abimelech’s ancestry or demise in Genesis 20.

The fact that nothing more regarding these facts (Melchizedek’s birth, demise or ancestry) was recorded in the Pentateuch, allowed the mystery of such to be used as a type of the coming Messiah in Psalms 110:4, which comparison was effectively used by the writer of Hebrews (chapters 5-7) regarding the priesthood of Jesus Christ.  It was not that Melchizedek wasn’t born, died or had ancestors.  It was just that these were never mentioned; therefore, the absence of such was taken as their non-existence.  This being the picture, he was a type of the coming Messiah and a picture of His priesthood.

Genesis 14:1-12

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, that they made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).  All these joined together in the Valley of Siddim (that is, the Salt Sea).  Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.  In the fourteenth year Chedorlaomer and the kings that were with him came and attacked the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim, and the Horites in their mountain of Seir, as far as El Paran, which is by the wilderness.  Then they turned back and came to En Mishpat (that is, Kadesh), and attacked all the country of the Amalekites, and also the Amorites who dwelt in Hazezon Tamar.  And the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and joined together in battle in the Valley of Siddim against Chedorlaomer king of Elam, Tidal king of nations, Amraphel king of Shinar, and Arioch king of Ellasar-four kings against five.  Now the Valley of Siddim was full of asphalt pits; and the kings of Sodom and Gomorrah fled; some fell there, and the remainder fled to the mountains.  Then they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way.  They also took Lot, Abram's brother's son who dwelt in Sodom, and his goods, and departed.

In this chapter is the first recorded war in Scripture.  The reader is reminded that the Bible, aside from its theological instruction, is an historical document.  While all the Word of God is divinely inspired, it is important to understand that doctrine should not be based solely on the historical events as recorded in the Bible. 

When this is done, a habit of several denominations regarding the book of Acts and many Old Testament passages, without the confirmation of specific and clear doctrinal passages throughout the remainder of God’s Word, false doctrine will often flourish.

Although this is the first war recorded in the Bible, it probably was not history’s first war.  What may be assumed though is that war is the direct result of the sin nature within every person that has ever walked the earth, Jesus Christ the only exception.  The Old Testament is replete with man and his efforts to gain power through the indecency of war (a process of killing people and breaking things), all a direct result of the pride embedded in the nature of man.

Thirteen years before the main events of this chapter, Chedorlaomer, king of Elam (Persia), had conquered various kings in the plains adjacent to the Dead (Salt) Sea.  In the thirteenth year, the five captive kings rebelled against Chedorlaomer.  So he allied himself with three other kings from the region of Babylon, marched south along the eastern side of the Dead Sea, then north on the western side to Sodom, Gomorrah, and the other cities of the plain.  The battle took place in the Valley of Siddim, which was full of asphalt pits.  The invaders defeated the rebels and marched north with their booty and captives—including Lot, Abram’s backslidden nephew.

(Believer’s Bible Commentary, William MacDonald, Thomas Nelson Publishers, 1995)

The Salt Sea, now known as the Dead Sea, is 46 miles long and 9½ miles wide.  The surface of the water is 1,292 feet below the level of the Mediterranean and the sea has a depth of 1,200 feet.  This sea is the lowest sheet of water in the world.  Its water is 5 times stronger in saline content than ordinary sea water.  Scholars affirm that the ruins of Sodom and Gomorrah lie beneath the waters of the south end of this sea.

Asphalt pits (vs. 10), translated “slimepits” in the King James Version, also known as Bitumen pits, were pits from which liquid petroleum had been removed; although, they may have been partially filled with this inflammable product.  These proved to be traps for those fleeing from the attacking enemy.  The eastern invaders escaped with much plunder and many captives (including Lot), who would become their slaves.

Genesis 14:13-16

Then one who had escaped came and told Abram the Hebrew, for he dwelt by the terebinth trees of Mamre the Amorite, brother of Eshcol and brother of Aner; and they were allies with Abram.  Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house, and went in pursuit as far as Dan.  He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hobah, which is north of Damascus. So he brought back all the goods, and also brought back his brother [kinsman or relative] Lot and his goods, as well as the women and the people.

In this passage Abram delivers his nephew Lot by the sword.  Later he delivers him through intercessory prayer.  This passage informs the reader of the extensive household and possessions of Abram.  He was able to arm a total of 318 of his personal household servants and pursued those who had enslaved Lot.  He caught them near Hobah, a city less than 50 miles north of the ancient city of Damascus.

Not only was Abram a mighty landlord, business man and cattle baron; but he proved to be a great military tactician.  Here is the first recorded military exercise of tactical genius in the Bible.  When he approached the army of Chedorlaomer, he used two strategic maneuvers in order to defeat his enemy.  He divided his troops so as to attack them from two different directions, possibly a “pincher’ movement, which forced his enemy to divide their attention and enforce upon them confusion and terror.  And he attacked them during the night, possibly when they were in a state of slumber—a tactic which increased even more their terror and disorganization. 

His enemy could only flee in their panic and state of horror.  Abram rescued Lot and his possessions, as well as many others, and brought them back home.  Thus whether in peace or war faith made Abram the victor; but, alas for poor Lot, his worldly conformity was not cured by his trouble, for he went back again to Sodom to reside in it.  He was vexed by the sins of the city, but he loved the ease of its settled life.

Genesis 14:17-20

And the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King's Valley), after his return from the defeat of Chedorlaomer and the kings who were with him.  Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High.  And he blessed him and said: "Blessed be Abram of God Most High, Possessor of heaven and earth; and blessed be God Most High, Who has delivered your enemies into your hand." And he gave him a tithe of all.

Returning home, Abram is met by two persons.  One is the king of Sodom who will present a temptation to Abram, and the other is Melchizedek who will bless Abram in the name of El Elohim (Most High God), the Creator of the universe.

Melchizedek, whose name means “king of righteousness,” is a type of Jesus Christ, and is mentioned here and in Psalms 110:4 and Hebrews 5:6, 10; 6:20; 7:1,10, 11, 15, 17.  Although certain religious and secular scholars attempt to make him a priest of Baal, referred to in a Ras Shamra liturgy as “God Most High,” the supreme deity in the Canaanite pantheon, this view will not stand the test of Holy Writ.  The believer will do well to take the testimony of Scripture, as mentioned above.

What is notable is that Melchizedek is the priest of the one true God, revealing that monotheism (the worship of the one God) existed before polytheism (the worship of many gods).  It reveals that men had a knowledge of the living and true God.  Unfortunately, over time, “because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.  Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things. . . . who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. (Romans 1:21-23, 25)

The writer to the Hebrews makes it very clear that the reason there is no record of Melchizedek’s father or mother or beginning or ending of days is because the priesthood of Christ, in its inception, is after the order of Melchizedek.  In “service”—in what our Lord did in the sacrifice of Himself and in His entering the Holy of Holies, which is heaven today—Christ’s priesthood follows the order of Aaron.  But in His “person,” our Lord had no beginning or ending of days, and His priesthood follows the order of Melchizedek.  As “King,” Christ is son of Abraham, He is son of David—the Gospel of Matthew tells us that.  But in the Gospel of John we read:  “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the word was made flesh, and dwelt among us, (and we held His glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1, 14).  He had no beginning or ending of days as far as creation is concerned—He is the eternal God. . . .We have in Melchizedek a marvelous picture of the Lord Jesus Christ. (Thru the Bible with J. Vernon McGee)

Melchizedek brought with him both bread and wine, which for the believer is a picture of the Lord’s Table often called the sacrament of communion.  “For as often as you eat this bread, and drink this cup, you do show [proclaim] the Lord’s death till He come.” (1 Corinthians 11:26).

In recognition of Melchizedek’s position, Abram allotted a proportion of all that he had recovered from the enemy as an offering to him.  This is the first mention of tithing in the Old Testament, but it cannot be determined here whether or not this was a common practice.  Later, God instituted tithing as a taxation for the client-nation of Israel, but this “taxation,” a legal obligation, was never to be confused with voluntary “giving.”

Failure to distinguish between giving and tithing indicates a misunderstanding of the differences between the Church Age and the Age of Israel.  Giving functions in every dispensation, but tithing was bona fide “only” in Old Testament Israel.

God “commanded” Israel to bring tithes (Lev. 27:30-34), a form of national taxation.  The word “tithe” means “a tenth.”  Old Testament tithes were levied upon Jewish believers and unbelievers alike.  The amount was ten percent of what one owned or received for one’s labors.

There were several tithes:  a tax for the maintenance of the Levites (Num. 18:21, 24); a tax for the national feasts and sacrifices (Deut. 14:22-27); and a tax every third year used for the poor and destitute of the land (Deut. 14:28-29).  Three taxes or three tithes!

Old Testament tithing was not synonymous with giving.  Giving went beyond the requirement to pay taxes for the maintenance of client-nation Israel.  Only a free choice with a correct motive can bring about true giving.  That motive, in any dispensation, centers on a willingness to honor what God has provided.  The principle for giving in the Old Testament is found in . . . Prov. 11:24-25.  Malachi also indicates that tithing is not related to giving [in] Mal. 3:8-10.

Tithes brought “into the storehouse,” or treasury, of Israel were obligatory.  Failure to pay was a violation of the Law.  The Mosaic Law combined both spiritual and civil functions.  As a theocracy, ruled by God personally, Israel was the unique union of true religion and state.  Every citizen, believer and unbeliever, was responsible for supporting the nation through tithing.  But only the believer could be properly motivated to freely give as a function of worship over and above tithing.

The principle of giving found in 2 Corinthians 9:7 explains that the believer gives “as he has purposed in his heart [not as a tithe]; not grudgingly or under compulsion; for God loves a cheerful [properly motivated] giver.”  Mental attitude is the issue.  The believer’s attitude in giving should reflect God’s graciousness toward him.

Misconceptions concerning giving constantly plague believers.  Many people give because they think that God is a “genie.”  If they drop enough into the collection plate, God will bestow on them what they desire.  Others may contribute to assuage a guilt complex for possessing wealth while so many live in poverty.  Donating some portion of this money to “religion” eases the conscience.  There is a fine line between false motivation and grace-oriented giving.

Giving is an expression of worship that commemorates God’s grace.  Grace is all that God can do for man and still be consistent with His own character.  We are saved by His grace, we live by His grace, and we give by His grace.  Grace giving meets divine standards and glorifies God.  Grace giving requires the filling of the Holy Spirit and reflects grace orientation, Bible doctrine resident in the soul, and virtue-love.  Without these spiritual motivations, giving has no spiritual value.  All too often Christian giving is coerced by guilt, emotionalism, or peer pressure.  

(Giving, Gimmick or Grace, by R. B. Thieme, Jr.)

Genesis 14:21-24

Now the king of Sodom said to Abram, “Give me the persons, and take the goods for yourself.”  But Abram said to the king of Sodom, “I have raised my hand to the LORD, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, ‘I have made Abram rich’—except only what the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion.”

According to the Code of Hammurabi of that day, Abram had a perfect right to the booty and even to the persons.  But to give in to this temptation, even in part, would have given rise to the perception that his prosperity was of man and not of God.  Under the influence and blessing of Melchizedek, Abram would not give in to this temptation.  God always prepares the believer for any temptation that comes his way.  He will never allow any temptation to come to the believer that he will not be able to bear (1 Corinthians 10:13).

In honor to God and his commitment to God, Abram would take nothing for himself except the men of his household that went with him and the food they consumed along the way.  He did this so that it could never be said that man (the king of Sodom) had granted him prosperity.  He knew and wanted all to know that it was his God who brought forth the victory and who grants true prosperity.  Abram, through faith, always put God first in his life.