Genesis 14-15.

11 Jun

At the time when Amraphel was king of Shinar,[a] Arioch king of Ellasar, Kedorlaomer king of Elam and Tidal king of Goyim, 2 these kings went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim, and the king of Bela (that is, Zoar). 3 All these latter kings joined forces in the Valley of Siddim (that is, the Dead Sea Valley). 4 For twelve years they had been subject to Kedorlaomer, but in the thirteenth year they rebelled.
5 In the fourteenth year, Kedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim 6 and the Horites in the hill country of Seir, as far as El Paran near the desert. 7 Then they turned back and went to En Mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who were living in Hazezon Tamar.
8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboyim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goyim, Amraphel king of Shinar and Arioch king of Ellasar—four kings against five. 10 Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. 12 They also carried off Abram’s nephew Lot and his possessions, since he was living in Sodom.
13 A man who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother[b] of Eshkol and Aner, all of whom were allied with Abram. 14 When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. 15 During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. 16 He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people.
17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley).
18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying,
“Blessed be Abram by God Most High,
Creator of heaven and earth.
20 And praise be to God Most High,
who delivered your enemies into your hand.”
Then Abram gave him a tenth of everything.
21 The king of Sodom said to Abram, “Give me the people and keep the goods for yourself.”
22 But Abram said to the king of Sodom, “With raised hand I have sworn an oath to the Lord, God Most High, Creator of heaven and earth, 23 that I will accept nothing belonging to you, not even a thread or the strap of a sandal, so that you will never be able to say, ‘I made Abram rich.’ 24 I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshkol and Mamre. Let them have their share.”
After this, the word of the Lord cam e to Abram in a vision:
“Do not be afraid, Abram.
I am y our shield,[a]
your very great reward.[b]”
2 But Abram said, “Sovereign Lord, w hat can you give me since I remain childless and the one who will inherit[c] my estate is Eliezer of Damascus?” 3 And Abram said, “You have given me no children; so a servant in my household will be my heir.”
4 Then the word of the Lord came to him: “This man will not be your heir, but a son who is your own flesh and blood will be your heir.” 5 He took him outside and said, “Look up at the sky and count the stars—if indeed you can count them.” Then he said to him, “So shall your offspring[d] be.”
6 Abram believed the Lord, and he cr edited it to him as righteousness.
7 He also said to him, “I am the Lor d, who brought you out of Ur of the Chaldeans to give you this land to take possession of it.”
8 But Abram said, “Sovereign Lord, h ow can I know that I will gain possession of it?”
9 So the Lord said to him, “Bring me a heifer, a goat and a ram, each three years old, along with a dove and a young pigeon.”
10 Abram brought all these to him, c ut them in two and arranged the halves opposite each other; the birds, however, he did not cut in half. 11 Then birds of prey came down on the carcasses, but Abram drove them away.
12 As the sun was setting, Abram fel l into a deep sleep, and a thick and dreadful darkness came over him. 13 Then the Lord said to him, “Know for certain that for four hundred years your descendants will be strangers in a country not their own and that they will be enslaved and mistreated there. 14 But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. 15 You, however, will go to your ancestors in peace and be buried at a good old age. 16 In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure.”
17 When the sun had set and darkness had fallen, a smoking firepot with a blazing torch appeared and passed between the pieces. 18 On that day the Lord made a covenant with Abram and said, “To your descendants I give this land, from the Wadi[e] of Egypt to the great river, the Euphrates— 19 the land of the Kenites, Kenizzites, Kadmonites, 20 Hittites, Perizzites, Rephaites, 21 Amorites, Canaanites, Girgashites and Jebusites.”

“Abraham went out, not knowing where he was going.” (Heb. 11:8).

1. Read Genesis 14:1-16. Analyse what happened to put Lot in jeopardy. Where was Lot living in 14:11 and 13:12? Abram is victorious with a small number of men. What is the significance of this?

The cities of the plain (represented by the five kings named in n verses 2-3 around the “Salt Sea” or the Dead Sea) had been under the military power of King Kedorlaomer (v. 4), paying tribute to him. After twelve years of this they rebelled. Kedorlaomer gathered some allies and began a campaign of conquest that eventually led to an invasion of the five cities to coerce them back under his lordship. The five kings of the cities of the plain (Sodom, Gomorrah, Admah, Zeboiim, and Zoar) made a defence but were utterly defeated. The Kedorlaomer alliance “seized all the goods of Sodom and Gomorrah. They also carried off Abram’s nephew Lot and his possessions” (14:11-12). Notice that while Lot originally was living by the cities of the plain (13:12), he was now living within Sodom. The city had drawn him in. As a result, he was enslaved with the rest of the town.

Abram receives word from a survivor that Lot has been abducted. Abram attacks the victorious alliance with a force of just 318 men. We don’t know how big Kedorlaomer’s force was, but surely it was far larger. At the purely natural level, surprise and confusion can aid a smaller force against a larger one, but it is hard to believe that the victory can be completely attributed to that. There seems to have been a divine intervention here, greatly magnifying the power of Abram and his men in the battle. What does this show us? Chapter 14 is placed immediately after God’s strong promise and call to Abraham to “go, walk through the . . . land, for I am giving it to you” (13:17). God is showing the world that his chosen one is the real king of the land. God is showing the world (albeit briefly) the glory of his kingdom.

2. Read Genesis 14:17-24. Contrast the response of the two kings to Abram’s victory. What accounts for the difference? Here is another test for Abram. What is it? How does he deal with it?

The mysterious king Melchizedek comes out to meet Abram after his great victory. He is king of a place called “Salem” (Hebrew shalom), which is simply the word for “peace.” He is a believer in the true God; in fact, he is called a priest of God. He praises Abram and blesses the God of Abram, giving him credit for the victory. The king of Sodom gives no credit either to God or Abram for the victory, nor does he thank Abram for his own rescue. He simply gets “down to business.” He concedes that Abram has a claim to the goods of Sodom and proposes that he keep them as part of the reward. This contrast is again a test of Abram’s faith—an opportunity for him to grow and increase or fall and decrease.

Derek Kidner writes: Melchizedek, king and priest, his name and title expressive of the realm of right and good (see Heb. 7:2) offers him, in token, a simple sufficiency from God [bread and wine], pronounces an unspecified blessing (dwelling on the Giver, not the gift), and accepts costly tribute. All this is meaningful only to faith. The king of Sodom, on the other hand, makes a . . . businesslike offer; its sole disadvantage is perceptible, again, only to faith. To these rival benefactors Abram signifies his Yes and No, refusing to compromise his call. . . . At this distance we can see that . . . more hinged on this than on the most resounding victory or the fate of any kingdom. Derek Kidner, p. 121.

“The eye of faith” can perceive that the offer of the king of Sodom was spiritually seductive. Abram had been called by God to create a counter-culture in Canaan. He had been called out of an idolatrous society to create a new humanity, a new human society in which sex, money, and power are not used idolatrously but in service to God and others. Had Abram accepted this great wealth from Sodom, it would have put him at least in a situation where others could claim that his people’s prosperity was based on military conquest and plunder, rather than on the blessing of God. Perhaps the luxuries of Sodom would have drawn Abram or many of his people in the same direction as Lot. Instead, after he had given Melchizedek a “tithe” of what he had won in battle (v. 20) and after he remunerated his allies (v. 24), Abram returned the rest of the plunder to the people of Sodom. Remarkable! Kidner is right to point out that the real history of the world—the real list of world-changing significant events—is not what most historians record. At the time, a major battle between “the powers that be” seemed like a history-making incident. But we see here that the invasion’s true significance was as the setting where Abram’s faith could be clarified and tested. Abram’s response to this test prepared him to be the founder of the people of God, from which the world’s salvation comes. What the world thinks is important and what God knows is important are (usually) two different things.

3. Read Hebrews 6:20-7:19. What does this say about Abram’s encounter with Melchizedek?

The Hebrews text points out how Melchizedek resembles Christ. Eg., three is no family genealogy of Melchizedek he is a type of Christ— the eternal, final priest, without successor, whose sacrifice is final and satisfying to God. Hebrews makes the point that Abraham bows to Melchizedek, though he is the Jewish patriarch, the builder of his own altars, the offerer of his own sacrifices (12:7-9), and the forefather of all the Levitical/Mosaic priests. “This man . . . did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him . . . and without doubt the lesser person is blessed by the greater” (Heb. 7:6-8). The point is this; there is a priesthood—a way to approach God—that is superior to the Levitical priesthood and its animal-sacrificial system. Melchizedek highlights the reality that the Levitical priesthood was only a foreshadowing of something much greater. Even Abram needed a priest to get God’s blessing, he needed a mediator. And if Abram needs a mediator, doesn’t everyone? The chasm between us and God that must be bridged - it was bridged by the life and death of Jesus, the ultimate priest to whom Melchizedek points. We cannot bridge that gap ourselves.

4. Read Genesis 15:1. “After this” (v.1) shows that God’s word to Abram is connected to what has just happened. Why do you think Abram needs to be told, “Do not be afraid”? Have you had a similar experience?

There is no exciting event in Gen 15, however, it is “theologically, probably the most important chapter of this entire collection.” Walter Brueggemann, Genesis (John Knox Press, 1986), p. 140
The first part of this passage becomes a crucial part of the apostle Paul’s great treatise on faith in Rom. 4, the 2nd part later becomes a crucial part of Paul’s great treatise on grace in Galatians 3.

Gen 14 was about victory for Abram on all fronts: material, political, and spiritual. Gen 15:1 begins, “Do not be afraid, Abram” (v. 1). This means that Abram was far from confident after his battle. He expresses doubts in verse 8. As Joyce Baldwin puts it, “The battle, with its prolonged period of exertion and tension, was followed by morbid fears and a sense of failure.” Joyce G. Baldwin, The Message of Genesis 12-50 (Downers Grove, Ill.: InterVarsity Press, 1986), p. 49.
Why so? First, it is possible that Abram now realised he was “on the radar” of the political powers. Before, he had been barely noticed, he was just the head of a wandering clan. Now he had barged into the political-military world and made mighty enemies, though his clan was still small - approx 300 men. He must have felt vulnerable, fearful of retaliation.
Second, he may have had second thoughts about giving back to the king of Sodom all the plunder taken. If he kept the booty he would have been more wealthy, powerful, and secure. For these reasons, Abram was fearful and in doubt.

No one can “stay on the mountaintop.” Remember Elijah, after his triumph in 1 Kings 18 was depressed in 1 Kings 19. After successes and spiritual “highs,” there is often a negative reaction in the heart. We need to remember that if Abraham, was filled with doubts soon after victory, none of us can expect to eradicate doubt.

God’s reassurance is in Gen 15:1b. Despite the fact that Abram had no trained army or military equipment, nor did he inhabit a city with walls, God assures him that he will be his armour, and defence. Melchizedek said so in Genesis 14:20: “God Most High delivered your enemies into your hand.” God is telling Abram, “It wasn’t your might that brought you the victory in the first place. If I was your military offence, surely I’ll be your military defence.”
Notice that God says, “I am . . . your very great reward.” Abram has just given up the wealth of the plunder, refusing to profit from his military exploits (14:21-24). Now God says that the Lord himself is the only “very great reward.”

5. Read Genesis 15:3-6. How is Abram’s response to God’s promise a mixture of faith and doubt? How does God handle Abram’s doubting? What does this teach us about handling doubt?

Robert Alter writes: Until this point, all of Abram’s responses to God have been silent obedience. His first actual dialogue with God . . . expresses doubt that God’s promise can be realised: this first speech to God reveals a hitherto unglimpsed human dimension of Abram. 4 Robert Alter, Genesis (New York: W. W. Norton, 1996), p. 63 In v1 God’s promise is powerful, but Abram is not comforted.
Abram’s question does remember and reflects on God’s promise of a son and descendants (12:2,7). But he questions God’s seeming inaction. Despite God’s promise of a “seed” and “offspring” (12:2,7; 13:16), Abram remains “childless” (v2). His estate would be inherited by Eliezer of Damascus. Why isn’t God doing something about the situation? V2 suggests Abram is old by now and has “made up his will.” God’s response to Abram is an emphatic and positive one. He insists that Abram will have a real son, not just a legal heir. Then God uses an unforgettable visual aid. He likens the future people of God who come from Abram to the stars of heaven (v5). This is an even better and more positive illustration than the “dust of the earth” (13:16).

This interaction reflects the generally balanced and nuanced view of doubt that the Bible gives. On the one hand, God does not leave Abram’s doubt unchallenged. He comes against it with vision, revelation, and (soon) an astonishing oath (see below.) On the other hand, it is obvious that God is very gentle with Abram. He does not say, “How dare you question me?!” Echoes of Thomas who was shown the nailprints and a challenges “stop doubting and believe” (John 20:27). We should “be merciful to those who doubt” (Jude 22), showing respect and graciousness to people with fears and good questions about God’s ways. On the other hand, we should not acquiesce in doubt or let it alone. Doubts are great opportunities for growth.

In Gen 15:6, what does it mean that Abram’s faith was “credited to him as righteousness”? It is obvious to the ordinary reader of the Bible that human “righteousness” is defined as moral, lawful conduct. All through the Psalms, “righteousness” or “unrighteousness” is the concern of the divine Judge. Righteous behaviour leads to acquittal by the judge; unrighteous behaviour leads to condemnation and punishment.

It is common sense that faith in God’s Word and promise results in righteousness. If we believe God exists, that we owe him our obedience and life, and that he is worthy of worship, etc., then out of that faith will flow righteous living. But here we have something unique, surprising, and counterintuitive. Here we have faith counted as righteousness.
To “credit” something means to confer new status and value on it—to make it what it was not before. So when Genesis 15:6 tells us that God “credits” Abram’s faith as righteousness, it is saying that God is treating Abram as if he were living a life a righteous behaviour. Gordon J. Wenham explains: Righteousness is a guarantee of salvation, of acquittal in the day of judgment. It involves conformity to God’s will set forth in the law. Here, however, faith counts for righteousness. . . . To be sure, such faith, when genuine, issues in righteous deeds, but that is not what the text says: faith counts for (instead of) righteousness. It is therefore natural and right for the NT writers to refer to this text in describing how salvation is available in Christ. Gordon J. Wenham Genesis 1-15 (Waco, Tex.: Word Books, 1987), p. 335

6. Read Genesis 15:7-21. Abram again expresses doubts and fears in verse 8 and God deals with them in a definitive way. (a) Why is he asked to bring animals and cut them up? (Ref Jeremiah 34:18.) (b) What does it mean that (i) God goes through the pieces and (ii) only God goes through the pieces? Why is he asked to bring animals and cut them up?

Jeremiah 34:18 speaks of a “covenant” that certain men made with God - ancient cultures were oral cultures and story-telling cultures. And the way contracts were often ratified (parallel to our signing or handshake) was when the parties dramatically acted out the penalty for breaking the covenant. One way covenants were made was to kill an animal, cut it into pieces, and walk between it as the oath was taken. In this way the speaker was identifying with the animal and expressing his willingness to receive the “curse of the covenant” if he is not faithful to his promise.

What does it mean that God goes through the pieces and that only God goes through the pieces? The smoking firepot with a blazing torch” is almost certainly a physical manifestation of the presence of God. Most commentators have noted how the fire and smoke of this passage reflect the fire, smoke, and cloud of God’s theophanic presence on Mt. Sinai (cf. Ex. 13:21, 19:18, 20:18). This, then, is God himself taking a covenantal oath and entering into a contractual, binding relationship with Abram.

There are two amazing facts about this covenant-making ritual.
First, it is amazing that God goes through the pieces himself. In the ancient Near East, when a lesser vassal made a treaty with a great king, it was often customary that only the vassal took the oath and walked between the pieces. But here God condescends to take the oath and make himself accountable. He actually agreed to be cursed and killed if he did not bless Abram and the nations in the way he had promised. God’s passing between the animal parts is tantamount to his saying, “If I don’t bless you with my salvation, may my immortality become mortality. May I be cut off and die if I do not bless you and keep all my promises to you.”
Second, it is even more amazing that Abram is not asked to go through the animal pieces or take an oath. If Abram had to walk through the pieces here and now, the promised covenant blessing would be as dependent on Abram’s keeping his promise as on God’s keeping his. God does not call Abram to walk between the pieces. He takes the full responsibility for the blessing.

Here the covenant is simply a promise. It is one-sided as a commitment on the part of God to Abraham and exacts no comparable allegiance from Abraham to God. It is a commitment of free grace . . . . God’s movement toward Abraham is free and unconditional. Walter Brueggemann, pp. 149-150.

This is astonishing. When God does not call Abram through the pieces, it is tantamount to his saying, “I will not only pay the penalty if I fail to do my part, but I will pay the penalty if you fail to do your part. I would rather be torn apart than see my relationship to you broken.” Abram had no idea what this promise and oath would cost God. Later, Isaiah understood the implications when he said that the Messiah would be “cut off from the land of the living” (Is. 53:8) as he paid for his people’s sins. To be “cut off” was the covenant curse. God really would become as those animal pieces when he was broken, speared, and pierced on the cross.

Abram said, “O Sovereign LORD, how can I know?” How does this help our doubts about God and ourselves.

We have two kinds of doubt when we think of putting our trust in God. (a) How can we be sure (“know”) about God? How can we be sure he won’t abuse us or let us down? (b) How can we be sure (“know”) about ourselves? How can we be sure we won’t fail to follow through? The oath of God answers both kinds of doubts. How can we “know” about God? This God—the biblical God—is the only God who even claims to be willing to suffer destruction and death for us. What else could he do to assure us of his love? He can’t always give us what we want, nor can he explain it to us when that happens. But this is also true of every parent who ever lived. Parents constantly do things that are good for their little children which nevertheless frustrate them and can’t be understood by them. Why should God not be the same? How can we “know” about us? This God—the biblical God—says not to worry about you. The covenant does not depend on you, but on his free grace (Gal. 3:17-18).

Bible StudyGenesisGenesis 14Genesis 15

Kelvin Burke