Genesis II Notes. Too Many Kings!

Transcription

1 IV. Theme: Too Many Kings! 22-Jun-03 Genesis 14:1-27 Duguid Chapter 4 After establishing worship in the Land, Abraham begins to take dominion over the Land, but he still keeps his priorities straight by emphasizing sacramental worship and tithing. Key Verses: Genesis 14: Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High. 19 And he blessed him, and said, Blessed be Abram of God Most High, Possessor of heaven and earth; 20 and blessed be God Most High who has delivered your enemies into your hand. And he gave him a tithe of all. Review Last week, we looked at the second exodus in the life of Abraham. The first or northern exodus was when Abram left Mesopotamia at the call of God to go to the land of Canaan. Abram has moved into the Land, establishing worship in the Land. In the second or southern exodus, Abram leaves Canaan because of famine and goes down into Egypt. It is there that we see an attack on the Bride, as Pharaoh seizes Sarai from Abram. While many commentators focus on the weak faith of Abram and the half-truth he tells, the real focus of the story is on the tyrannical actions of Pharaoh who is punished for his sin by God through a series of plagues. Abram returns out of Egypt with much spoil, thus typifying the later Exodus of Moses and ultimately of Christ. At the mount of transfiguration, Christ contemplates the exodus He is about to accomplish (Lk. 9:31). Christ s death and resurrection is the ultimate exodus, the ultimate transition from death to life, the ultimate spoiling of the kingdom of darkness, the ultimate deliverance from the bondage of sin and death. Abram in Egypt prefigures the certain hope that we have. Furthermore, we saw the separation of Lot from Abram. Lot is one of the saddest stories in Scripture. Although Peter calls him a righteous man (2 Pe. 2:7-8), Lot made a series of bad decisions that led down a terrible path of separation from the blessings of God. And that separation begins in Genesis 13. While Lot takes the easy way down to the well-watered Jordan plain, the path of compromise that brings him in close contact with Sodom and Gomorrah, the promises of God come again to Abram. God again promises Abram land and seed in perpetuity. Lot grabs the best available land at the time; Abram waits patiently for God s promises to come to fruition. Finally, we see the faith of Abram. This section begins and ends with worship. Everywhere Abram goes, he builds altars and worships by calling upon the name of the LORD. This is part and parcel of who Abram is. Worship is an essential element integrated into his life. Abram is a priest leading the nations in worship. Lot moves away from the public worship of God. Abram is established and blessed. The theme of dominion following worship is established. What is one of the secrets of Abram s success? He walks with God in worship. Abram talked the talk and walked the walk. We are called to do likewise. We have been called out of the seductive darkness of Egypt to walk in the land of promise by faith. Genesis II Notes. Doc p. 35 DSB 9-Sep-05

2 Introduction A. The Canaanite Rebellion (14:1-12) 1. Canaan Under Northern Oppression of Four Kings (14:1-4) 2. Battles (14:5-12) a. Against Giants (14:5) b. Against Horites (14:6) c. Against Amalekites and Amorites (14:7) d. Against Five Kings of Canaanites (14:8-11) e. Capture of Lot (14:12) B. Refuge in Abram (14:13-16) C. True Dominion (14:17-24) 1. Abram Meets The Canaanite Kings (14:17) 2. Melchizadek the King of Salem (14:18-20) 3. Abram Tithes to Melchizadek (14:20) 2. The King of Sodom (14:21) 1. Abram Takes Nothing from the King of Sodom (14:22-24) Today, we will be looking at Genesis 14. Again, this is a familiar passage of Scripture, with Abram rescuing Lot from the northern kings and then meeting Melchizedek after the battle. As we go through Genesis 14 today, consider these two purposes of the story [Jordan]: 1. It shows Abram s real, albeit limited dominion over the Land. Full dominion is at least 430 years into the future. 2. It is a prophecy and encouragement for the future. All the enemies of Chedorlaomer are the same ones that Israel is going to be afraid to fight. The place names are given with old and new names to point out that these places are the same as in the book of Numbers, although they were called different in Abram s day. A. The Canaanite Rebellion (14:1-12) 1. Personnel (14:1-2) Eveson: The ancient equivalent of Saddam Hussein of Iraq, along with neighboring allies, invaded the cities of the plain. a. Chedorlaomer (14:1) Jordan & Baldwin: Chedorlaomer of Elam, the country to the east of Sumer in which Ur was situated, and bordering on the Persian Gulf (part of modern Iran), headed a coalition of Mesopotamian states that is dominating Palestine. He is a Shemite the first son of Shem is Elam (10:22). Thus, the Canaanites are serving the Shemites in fulfillment of Gen. 9:25. Ironically, those rulers who domain Abram had left were making a bid for the very land which the Lord had promised to Abram. b. Tidal (14:1) Jordan: Tidal is called king of nations (goyim), an inclusive term for northerners from the Hittite region of modern-day Turkey. He is a Japhethite. In Gen. 10:5, the coastland people of the Gentiles (goyim) come from Japheth. This fulfills Gen. 9:27. Tidal is dwelling in the tents of Shem, under Chedorlaomer, and together they have dominion over the Canaanites. Genesis II Notes. Doc p. 36 DSB 9-Sep-05

3 c. Amraphel & Arioch (14:1) Jordan: Arioch is from Ellasar, modern Turkey or northern Syria. Amraphel, the king of Shinar (Babylonia part of modern Iraq), is a descendent of Ham through Cush, not Canaan (Gen. 10:8-10). Ham s four sons were Ethiopia (Cush), Egypt (Mizraim), Libya (Put), and Canaan. So non- Canaanite descendents of Ham also make war and dominate the Canaanites. d. The Five Kings (14:2) Jordan: The five kings are Canaanites who are in servitude and have to pay tribute to the four non-canaanite kings. They are unhappy at this situation, so they rebel. Eveson: The names of the kings of Sodom and Gomorrah are most unusual. Bera means in evil and Birsha means in wickedness. Their names draw attention to the immorality associated with their cities. After twelve years of subjugation, the cities of the plain rebelled. 2. The Situation (14:3-4) Jordan: The Canaanite rebellion follows the history of Ham s rebellion and the curse on Canaan. The situation grows progressively worse, so that the Canaanites now become servants of Chedorlaomer, the Shemite. The Shemites are already dominating the Canaanites, who rebel and are crushed by the Shemites. 3. The Battles (14:5-12) Jordan: There are five battles listed here. Five is the number of military might and power (five fingers of the hand). Chedorlaomer fights the same enemies that other Shemites will have to fight later on. This rebellion occurs in the 14 th year, or after two Sabbaths of years. Eveson: Before Chedorlaomer punished the offending kings, they attacked all the neighboring kingdoms. The route they followed took them along the well-known King s Highway (Num. 20:17). Entering the Transjordan region from the north, they subdued first the Rephaim (in Bashan), the Zuzim (to the south) and areas later inhabited by the Moabites and Edomites. The confederation then made its way down to the tip of the Red Sea (El Paran). They also attacked the Amalekites and Amorites along the southern borders of Canaan. All these peoples and places are associated with Israel s wanderings under Moses leadership (Ex. 17:8; Num. 10:12; 13:26,29; 20:22; 34:4; Dt. 2:10-22). a. Giants (14:5) Jordan: The Rephaiim in Ashteroth Karnaim ( 2-horned Venus ), the Zuzim in Ham (true Hamites), and the Emim in Shaveh Kiriathaim ( Plain of 2 Cities ) are giants. In Numbers 13:28, 33 the Israelite spies encounter the Anakim, or giants, in the land. Israel is afraid of these giants, but Shemites always fight and beat giants. For example, David kills Goliath to establish his kingship. In Dt. 2:9-12, we learn that the Moabites (cousins of Israel) drove out the giant Emim, and that Esau (cousin) defeated the normal sized Horites, and that Ammon (cousin) defeated the giants called the Rephaim and the Zamzummim. Everyone, it seems, is a giantkiller, except for Israel. Why? Israel hasn t learned anything. Abram will defeat Chedorlaomer, who in turn had defeated all of these giants. Shemites have always been giant-killers. b. Horites (14:6) Jordan: El Paran means bushy oak. The Horites of Mt. Seir were later displaced by the Edomites (Dt. 2:12), who were descendents of Abraham by Esau (Gen. 36). Genesis II Notes. Doc p. 37 DSB 9-Sep-05

4 c. Amalekites (14:7) Jordan: En Mishpat means well of judgment. Later it is called Kadesh or holy place. Place names indicate worship. The Shemite alliance defeats the Amalekites. Later in Ex. 17 Israel defeats Amalek, when Moses raises his arms in an attitude of prayer. In Numbers 13 the spies are sent out and report back at Kadesh, but Israel chickens out and refuses to enter the land. d. Amorites (14:7) Jordan: Hazezon Tamar means sandy palms and later is called En-Gedi. In Num. 13:29, the Israelites are afraid of Amorites. e. Canaanites (14:8-11) Jordan: The climax of the war is the battle against the confederation of the five Canaanite kings around Sodom who started this whole rebellion. The kings of Sodom and Gomorrah hid in tar pits. The Hebrew word for to fall is used for jumping or sliding down (cp. Gen. 24:64). In Gen. 11:3, the builders of the Tower of Babel use tar (ashphalt) for mortar. This is an allusion to Babel. We have a historical progression in wickedness from the Tower of Babel reaching toward the heavens to the tar pits reaching downward. Sodom and Gomorrah s stench of wickedness rose up to heaven, and God comes down to deal with Sodom and Gomorrah. Rebellion against God leads to judgment. The Valley of Siddim is the Salt Sea and is a reminder that God overthrows the wicked. The Valley of Siddim which was once like the Garden of Eden has become the Salt Sea in judgment. The whole point of this description of people and places is that Israel can defeat these people with God s help. f. Lot (14:12) Duguid & Jordan: At issue was a broader theological question: will a righteous man who dwells in the midst of the wicked get caught up in their destruction? Will the Lord sweep away the righteous with the wicked? This is the question Abram puts to God in Gen. 18:23. Whether they hide in the pits or flee to the hills, these Canaanites lose everything. They lose their land and their possessions. And because Lot has joined with Sodom, he suffers the same fate. It isn t easy to live in a pigsty without ending up smelling like a pig. Although God delivered Lot from the judgment he brought on Sodom, Lot hardly emerged unscathed. What good is a Promised Land if at any moment a mighty army of foreigners can sweep across it and carry you off into exile? In sharing the fate of Sodom, Lot was simply getting what was coming to him, as the natural result of his sinful choices. Jordan: Does Lot learn from this? No! That s the sad thing. Twenty years later he loses everything. This time he loses everything, but Abram brings it all back. The next time, his wife will be dead, and he will be living in a cave a tomb in the ground, with his daughters sodomizing him. The New Testament says Lot was a believer, but you would never get that from the Old Testament. B. Refuge in Abram (14:13-16) 1. Abram the Hebrew (14:13) Jordan: Abram is a priest who is like a portable city of refuge. He rescues Lot from bondage as a kinsman-redeemer. Abram is called Abram the Hebrew. This is the only time he is referred to in this way. Hebrew means descendent of Eber. Eber is a descendent of Shem (Gen. 10:21-24). Again we have the theme of the replacement of the eldest son. Elam was the eldest son of Genesis II Notes. Doc p. 38 DSB 9-Sep-05

5 Shem. Here Abram, a descendent of Eber who was a younger son, replaces Chedorlaomer, who was a descendent of Elam. This happens when Abram defeats Chedorlaomer and takes back from him all the spoils of war. Baldwin: The title Abram the Hebrew suggests an independent account, for it was a designation used by others and not by Israelites. It seems to have had a derogatory tone about it, and to have meant something like the migrant, implying that he did not really belong. Nevertheless, he had been settled there for long enough to have won the confidence of his neighbors Mamre, Eshcol, and Aner. 2. Allies and Armies (14:13-14) Jordan: Abram had allies. Mamre the Amorite was a converted Canaanite who did not join in the rebellion and therefore was blessed in Abram (contrasted with Lot). Here we have righteous Amorites ( the wickedness of the Amorites was not yet full ). They allied themselves with Abram and were saved. Jordan: In 14:14, Abram had 318 trained men, born into his house. These were adopted sons of the house. Abram had 318 fighting men, indicating his household could have been as large as 3000 (wives, children, domestic servants, etc.). 3. Battle at Night (14:15-16) Jordan: The battle between Abraham and Chedorlaomer is at night, while it is in the daylight that Melchizadek brings out the bread and wine. This is Passover language, where God defeats Pharaoh at midnight, and at dawn the people are led out to the Promised Land. In Acts 27, the storm at sea occurs at night. Those on the ship trust Paul, and on the 14 th night all are saved and are served bread and wine at daybreak. Here, the enemy is defeated at night. There is a return to the Promised Land and they experience dominion over the land in the daylight. Jordan: Abram went from Mamre in the south to Dan in the north and even beyond to Damascus. Abram dominates the whole land (about 175 miles in distance). Abram has shadow dominion over all the land. He defeated Chedorlaomer at Dan and then kicked him out all the way past Damascus. Eveson: Abram s defeat of Chedorlaomer was an amazing victory, completely overshadowing the previous victories of the invaders. Abram s selfless spirit brought blessing, not only to his immediate family but to the people of Sodom, as well as stability to the whole area. In a small, symbolic way, Abram was already experiencing the fulfillment of God s initial promises to him (12:1-3). This account would have been a great encouragement to Moses and Joshua. Victory over God s enemies and ours is promised to those who trust Him and are obedient to His world. Duguid: Here we see Abram in his true colors, acting as the king of the land that is high by right and that will be inherited by his offspring. This is Abram s mount of transfiguration, when his glory is clearly if briefly revealed to those closest to him. Abram would not fight to assert his right to own the land, even though the Lord had given it to him. But, as the divinely appointed ruler of the land, he would use the sword to intervene on behalf of his oppressed subjects, even though they did not recognize his sovereignty over them. He pursued the enemy, won a resounding victory, rescued Lot, and returned with all the spoil that had been plundered from Sodom. In this, do we not see a picture of Jesus Christ? Genesis II Notes. Doc p. 39 DSB 9-Sep-05

6 C. True Dominion (14:17-24) Jordan & Eveson: The climax of the account is Abram s meeting with the kings of Sodom and Salem.. Duguid: On his return, Abram was faced with another struggle, a much more subtle one, in the approach of the two kings, Melchizadek, king of Salem, and the unnamed king of Sodom. These two kings are a study in contrasts. Melchizadek came graciously to Abram and received a blessing from him, a tithe of everything he had captured. The king of Sodom, however, simply hammered another nail into the coffin whose lid would soon slam shut. He offered no thanks to Abram for being rescued and did not acknowledge God s role in the victory. He regarded it as a simple human victory, with the normal human consequences. Which of these two contrasting approaches did Abram choose to follow? Abram took the way of faith. Faith would rather eat a basic diet of life s staples in the company of the righteous than feast in the company of the wicked. Unlike Lot, Abram was still committed to the way of separateness. It must have seemed attractive to take a shortcut and seize what God had promised. The Promised Land now lay at his feet. It looked as if he could seize a large part of it and possess both people and land (cp. Mt. 4:9). 1. The King of Salem (14:17-20) a. Smiting of Chedorlaomer (14:17) Jordan: Chedorlaomer was powerful enough to dominate the whole land, and defeat all these people who would scare Israel later on, yet in the midst of all this, Abram the Hebrew, with 318 men, was even more powerful than Chedorlaomer! Israel was supposed to learn from this. Eveson & Baldwin: Having conquered the kings of the east and delivered the kings of the Dead Sea region, Abram could rightly claim a position of authority in the region. Abram was now king of kings, had he wished to assert his position. b. Celebration after Victory (14:18) Jordan, Eveson & Baldwin: Melchizadek is the King of king of Salem (Jerusalem Ps. 76:2), meaning peace. Melchizedek s name means king of righteousness, so he is both the King of Righteousness and King of Peace. There is a significant link between the two concepts, for there can be peace only where there is righteousness. David learns from this later on that he is to set Jerusalem as the center of God s worship. Like many ancient Near-Eastern rulers, Melchizedek combined the offices of king and priest. Melchizedek appears from nowhere; his parentage is not given, even though Genesis excels at genealogies. He gave glory back to God Most High for delivering Abram from his enemies. Melchizedek honored Abram as a king, giving him bread and wine. God Most High is a Gentile name. Bread is for sustenance and wine is for celebration. We have a tie in here with the Lord s Supper. Abraham needs strength and relaxation after defeating his enemies. c. Possessor of Heaven and Earth (14:19) Jordan: It s interesting to note that God is referred to here by Melchizedek as Possessor of Heaven and Earth, not Creator. It may refer to God as Creator, but more importantly, God, as the possessor of heaven and earth, is going to give it to Abram. Genesis II Notes. Doc p. 40 DSB 9-Sep-05

7 d. Eucharist - Thanksgiving (14:20) Jordan, Eveson & Baldwin: Abram responds in an accepted and fitting way. Abram recognized him as a worshipper of his own Lord, Yahweh, under the title of God Most High. Abram did not give a tithe as a tax, but as a spontaneous offering in virtue of Melchizedek s priestly blessing. God blesses us by giving us heaven and earth, and we thank (bless) God by giving Him a tithe, no less. If you want God s bread and wine, give a tithe. Malachi teaches us to test the tithing principle (other tithing verses Mt. 10:8; 1 Cor. 16:1-4; Lk. 10:7; Ga. 6:6). 2. The King of Sodom (14:21-24) a. The Reward (14:21) Eveson & Baldwin: The other king who met Abram that day was a very different character, representing all the evil for which Sodom was already famous. Whereas the King of Salem gave a present fit for a king, the King of Sodom brought no gift. Melchizedek blessed Abram; not so the King of Sodom. Bera s brief word demonstrated that he had not come primarily to thank Abram, but to make sure Abram understood that the booty belonged to him. He came making his demands as if he still owned everything. Abram acknowledged that his Amorite allies had a right to a share of the plunder. b. The Name of God (14:22) Jordan: Abram s name for God is LORD (Jehovah). This is the priestly name, equivalent to the Gentile name of God God Most High, Possessor of Heaven and Earth. c. The Refusal (14:23-24) Jordan, Eveson & Baldwin: There is nothing wrong with taking rewards. If you do the work, you deserve the reward. However, what rightly belonged to Abram he freely and willingly gave to the King of Sodom. Abram refuses to take the gifts offered by the King of Sodom. This was both a declaration of allegiance to his Lord, and a testimony to the Lord s ability to provide the needs of his servant. Goods from Sodom would be the ultimate in all that was desirable in the luxury of the time. He did not wish to give the king any grounds for thinking he had made Abram rich (14:23). Abram had no use for them as he worked out a counter-culture on the bare hills. He saw that his allies and suppliers were reimbursed, but he voluntarily forfeited his reward. His logic was explicable only to the eye of faith, but the Lord was not slow to see and reassure him. Abram refuses to take the Land until God gives it to him. Abram will not accept the land from the King of Sodom. In Genesis 15, God again promises to give Abram the land, but it will be in 400 years. The essence of saving faith is patience. d. Summary Jordan & Eveson: Sodom benefits from Abram s action, but only indirectly. Abram s action was to protect a fellow believer. As a by-product, common grace comes to the Gentiles/Canaanites. Judgment is postponed for the sake of Lot. God had brought the King of Sodom into contact with those whose trust was in the Creator God. Instead of repenting and seeking the God of Abram, he treated the savior of the situation in an arrogant way. Sodom should have learned and repented. They owed everything to Abram, but they didn t repent. This was the sin that tipped the scales. The Sodomite king rejected the one through whom he could have found true peace. Common grace is crumbs that fall from the Lord s table. Genesis II Notes. Doc p. 41 DSB 9-Sep-05

8 Conclusion Jordan: Keys to True Dominion 1. Worship is set up first, then cultural dominion follows. Israel took the first year to build the Tabernacle before they were ready to go up to the Promised Land. 2. Limited Goals. Abram did not try to do everything at once. God comes in 15:1, Do not be afraid. Abram might have been afraid Chedorlaomer was coming back next year. 3. Patience. Abram is going to have to be patient for 400 years. 4. Thanksgiving to God for whatever He gives us. If we are thankful, God will continue to bless us. Eucharist means Thanksgiving. Our whole worship is to be thankful in response to God. 5. Tithing. One of the most important keys to dominion is tithing (cp. Mal. 3). In the next chapter, God reiterates all the promises, in response to Abraham s tithe. Melchizedek Points to Christ Heb. 7:1-2a, 4 1 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, 2 to whom also Abraham gave a tenth part of all 4 Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. Duguid, Baldwin, & Eveson: In this chapter where we see Abram portrayed at his most ideal, as the man of faith acting as king of the land that was his by right, we see also the mysterious figure of Melchizedek towering over him. Although there is great blessing to be found in Abram, here is one who is even greater than Abram. Melchizedek is a part of the Bible s rich and intricate tapestry, a recurring theme that leads to the principal priest-king, the Lord Jesus Christ. Melchizedek was a priest of God Most High and knew Him as the Maker of heaven and earth. The God whom Melchizadek worshipped and served is the God of Abram. Melchizedek not only knew about the true God, but he trusted this God, was in his service, and loved the people of God. This saintly figure who united the offices of priest and king in the ancient city of Jerusalem is treated as a type of Christ (Ps. 110:1-4; Heb. 5:9-10; 6:20-8:2) Duguid, Baldwin, & Eveson: Melchizedek prefigures Christ, especially in His priesthood: 1) His was a priesthood established not on the basis of heredity, but office. 2) His was an eternal priesthood. 3) His was a superior priesthood. Normally Abram acted as the priest for his own family. But here he is, recognizing the priesthood of another. In Melchizedek, Abram recognizes a forerunner of the great High Priest to come, Jesus Christ, who would offer the perfect sacrifice once and for all for him. Abram recognized that greatness in God s kingdom is not simply a matter of doing mighty deeds for God and rescuing the undeserving. It also involves coming to God through the priest that God has established. Like Abram, we need Jesus, not only in our hour of failure, but also in our hour of greatest triumph. Jesus is the true King of Righteousness and Peace, who is without beginning and whose rule and priesthood have no ending. He ever lives to intercede for us. Close in Prayer. Next two weeks: substitute for vacation Jun 29, 2003 Lesson TBA Jul 06, 2003 Lesson 5 The Abrahamic Covenant Gen. 15:1-21 (Duguid chapter 5) Genesis II Notes. Doc p. 42 DSB 9-Sep-05

9 Appendix IV Map of the Military Campaigns of Genesis 14 Genesis II Notes. Doc p. 43 DSB 9-Sep-05