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Genesis 17:1-27 PowerPoint Slides (PDF)

Notes in the Reading 

17.2 – “And I will make my covenant between me and thee, and will multiply thee exceedingly.” God “cut the covenant” in chapter 15. This is a reminder of that covenant and sets the scene for name change of Abram and the giving of the sign of circumcision. Compare “I will established,” lit., “raise up,” vv. 7, 19.

17.5 – “But thy name shall be Abraham.” The name “Abraham” is a variant of the name Abram. Its significance is in the wordplay with ‘av-hamon (“the father of a multitude”) which sounds like ‘avraham (“Abraham”). Renaming in the Bible is a sign of confirmation and an anticipation of the fulfillment of God’s promise. One thinks of God changing Jacob’s name to Israel. Also, the renaming of Hosea’s children. And finally, new names promised to Jerusalem in Isa. 62:2, and the victors in Rev. 2:17; 3:12.

“For a father of many nations have I made thee.” The AV translates the verb correctly. The NAS has “For I will make you …” but the perfect tense here signals God’s intention as essentially completed with the name change.

17.7 – “To be a God unto thee, and to thy seed after thee.” This is the covenant slogan repeated many times in scripture, “I will be your God, and you shall be my people,” compare Ex 6:7; Lev 6:12; Jer 7:23; 30:22.

Introduction

Many commentators refer to this chapter as the making or ratifying the covenant with Abraham, but that was done in chapter 15. Paul makes an emphatic point in Romans 4 about the chronology of the chapters in Genesis as proving that Abraham’s salvation came in chapter 15, while his circumcision, which is a seal of the righteousness of Abraham’s faith, comes after his belief and justification (Rom. 4:10-12). In the same kind of analogy, the covenant which God made with Abraham in chapter 15 comes into force in chapter 17, and we have the change of Abram’s and Sarai’s names to reflect their new status before God, the sign of circumcision given, and the enlargement of the promises.

God addresses what he will perform in verses 3-8 and then in turn how the covenant will be put into force in regard to each of the parties in Abraham’s family: Abraham himself (verses 9-14), Sarah (verses 15-19), and the relationship of Ishmael (and Isaac) to the covenant (verses 20-21). The section concludes with God going up from Abraham and Abraham’s obedience that day with the act of circumcision performed on all the males in his house.  

The Covenant Becomes Operational, Genesis 17:1-2

The mention of Abram’s age is significant here. Thirteen years had elapsed since the narrative in chapter 16:16. These are “quiet” years in that they contain no new revelations to Abram, and he does no great deeds which are recorded in scripture.

God reveals himself to Abram here as El Shaddai [see the slides]. God Almighty calls Abram to walk before him and to be blameless. ¹ This is a subtle rebuke to Abram who in 16:2 had “listened to the voice of Sarai.” God’s covenant with Abram will be fulfilled in his time and his way.

God’s covenant requires righteousness on Abram’s part as it comes into force. ²

God’s “Shalls and Wills,” Genesis 17:3-8

The promises of God (noted in the “shalls” and “wills”) here to Abram are very generous, and the name change of Abram and Sarai to Abraham and Sarah reflects their new relationship with El Shaddai. The name change itself here is the important part, I believe, rather than the precise meaning of the names. The meaning of Sarah’s name is essentially unchanged (“queen” to “princess”), but it may be that the long “a” sound on her name is to point to the identification with the similar sound in the name Yahveh, as is often the case with the meaning of Biblical names. But the importance lies in the change itself. Abraham is now the one with whom God talks (vv. 3, 22) and this perhaps is why Abraham is called later in scripture, “The Friend of God.”

Abraham’s Responsibilities, Genesis 17:9-14

The covenant of circumcision will be the sign by which Abraham’s descendants are marked out physically (“And it shall be my covenant in your [plural] flesh”). That it is a sign that only pertains to the male is, I think, an indication of nature of the fulfillment of the coming seed. It points to Christ (Luke 2:7, 21ff). The particular benefit of being associated with the Abrahamic covenant through circumcision is not salvation directly. Paul says that the chief benefit of circumcision is that Israel was entrusted with God’s revelation in the OT (Rom 3:2). Later, he enumerates other advantages which culminate in the coming of the Messiah (9:3-5). Paul makes it very plain that salvation comes through faith in Christ apart from the Law for both Jew and Gentile (Rom 3:21-26) and that as far as salvation in Christ is concerned, circumcision has no meaning (1 Cor. 7:19; Gal. 5:6; 6:15).

Circumcision, therefore, pertains only to the physical descendants of Abraham as a national entity (“And I will make you a great nation,” Gen 12:2). Paul says there are still aspects of the promises to the fathers which will be fulfilled as concerning their national status. The entire purpose of Romans 9-11 is to show that God still is working with a Jewish remnant whom he will bless and that when he does, the full program of God for both Jew and Gentile will be complete in Christ (Rom 15:8-12).

That physical circumcision was likely to be misinterpreted as salvation itself is seen early in scripture from the distinction between circumcision of the flesh (Gen 17:13) and circumcision of the heart (cf. Deut 10:16; 30:6).

God’s Promise to Sarah, Genesis 17:15-19

We are told here for the first time that the promise to Abraham will be fulfilled through a son with Sarah. The attachment Abraham has to Ishmael is a strong one, and he thinks that God’s covenant will be fulfilled through Ishmael (“Oh, that Ishmael might live before You”).

This is instructive to us. Abraham thought he had found the perfect will of God through a series of inevitabilities (Sarah was barren; Hagar was the socially acceptable substitute; Hagar gives Abram a son; Abram thinks he has an heir through whom the promise will be fulfilled).

The promise of a son through Sarah must have been something of a shock to Abraham. Through this, he learns to follow God’s revelation explicitly and to not walk by inevitabilities (sight). Nothing is impossible with El Shaddai.

Sarai’s name is now Sarah.

God’s Promise in Regard to Ishmael and Isaac, Genesis 17:20-21

God will fulfill his covenant to Abraham in his way and time. This is the first indication that the covenant heir will be a son from Sarah, and the announcement of the birth of Isaac is made here.

But Abraham’s love for Ishmael is not forgotten by God, “I have heard you; behold, I have blessed him… .”

Abraham’s Obedience, Genesis 17:22-27

The striking thing to note is Abraham’s immediate and complete obedience. Abraham is becoming a mature man of faith.

© 2008, Scott Branyan

1. Abram is a good example to us as believers whom the Lord still calls to walk before him in a worthy manner, cf. Phil 2:14-16; Eph 4:1; 5:8; Col 1:10; 1 Thess 2:12; 4:1; 2 John 1:6. ↩
2. This is harmonious with Rom 4:11; Eph 2:8-10. ↩

Genesis 16:1-16 PowerPoint Slides (PDF)

Notes in the Reading 

v. 1 – “She had a handmaid” – i.e., a slave girl. Female slaves in the ancient Near East attended to the personal needs of the mistress of the house. While their status might improve when taken as a concubine of the master, they could still be subjected to harsh treatment as this narrative shows. Later Jewish laws (e.g. Lev 25) make no mention of slave-concubines, and they seem to have disappeared by the time of the latter prophets and the return from exile.

v. 2 – “It may be that I may obtain children by her.” Conveys a Hebrew idiom, lit., “Perhaps I will be built from her.”

v. 7 – “The angel of the LORD.” This is a theophany. It is clear that the angel of the Lord is an appearance of God in human form from Hagar’s statement in v. 13, “She called the name of the LORD who spoke to her El Ro’i.”

v. 11 – “Thou shalt call his name Ishmael.” Ishmael’s name means “God hears.”

v. 12 – “He shall dwell in the presence of all his brethren.” The phrase al-peney literally means “upon the face of” or “against the face of.” It can mean in a local sense, “in front of,” or “before.” This is also where the sense of “east” comes from as in the NASB translation, “He will live to the east of all his brothers.”

However, it is often used figuratively with persons meaning “against” (in an aggressive way), or “at the expense of,” or “to the disadvantage of someone.” We might say “in someone’s face.” The Holman Christian Standard Bible renders it, “He will live at odds with all his brothers.” (Compare Gen 25:18, “And he fell upon the face of all his brothers.”) Judging from the context, this perhaps fits the sense better since He will be a “wild ass of a man.”

v. 13 – “She called the name of the LORD who spoke to her, ‘You are God who sees me.’ ” El Ro’i traditionally has been understood as a substantive, “God of sight/perception”. But more recent commentators have favored the form as being a participle with the 1st person suffix, the hateph qames vowel being explained as coming at the end of the phrase in pause. If a participle, then the suffix may be rendered as either “God who sees me” (objective) or “God whom I see” (subjective). Verse 13:b is lit., “Have I also seen here after the one who sees/saw me?” Hagar expression is similar to Jacob’s in Gen 32.30 and seems to imply she was fearful, having “seen God” and lived.

v. 14 – “There the well was called Beer-lahai-roi.” Lit., “Well of him who lives, seeing me.”

Introduction

Sarai devises a plan (a social custom really) but one which she would later come to realise had major shortcomings. Had she known the lyrics of Sinatra, she might could have sung along, “I’ve said to myself this affair never will go so well.”

In the ancient Near East, contracts were frequent which stipulated that the bride, should she become infertile, is responsible to provide her husband with a concubine in order to produce an heir. This was custom, and Abram goes along with Sarai’s arrangement. The message of the section is that dependence upon self-devised plans often delays and complicates God’s blessing.

Sarai’s Plan Goes Awry, Genesis 16:1-6

It is noteworthy that after Abraham had threatened the seed by putting his wife Sarai at risk in Egypt, the next threat comes from Sarai’s ill-conceived plan.

Hagar was an Egyptian. It is possible Abram obtained her as a handmaid for Sarah as a consequence of his trip into Egypt (Genesis 12:10 ff.).

Mesopotamian archaeology has brought to light information which helps us understand some of these customs and perhaps gives us a better idea of the reasoning of Sarai in suggest Abram “go in to” her handmaid. ISBE says:

In ancient Sumer and such Babylonian cultures as Mari and Nuzi, the primary purpose of marriage was procreation rather than companionship. Marriage was by contract, which often obliged a wife who subsequently proved to be infertile to supply her husband with a concubine through whom he could obtain an heir. One clause of such a marriage tablet states, “If Gilimninu (the bride) will not bear children, Gilimninu shall procure a woman of N/Lullu-land (the source of choice slaves) as a wife for Shennima (the bridgegroom).” The wife’s position in the household was safeguarded by making it clear that the concubine was inferior to her in status. At Nuzi, it was illegal to expel either the concubine or her offspring, since survival was impossible outside a family community. In the light of this situation, the provision in the ancient Summerian law code of Lipit-Istar (ca. 1850 B.C.) that the freedom received by the dispossessed slave was adequate recompense for the act of expulsion is a masterpiece of ancient casuistry. ¹

Some time had passed since Abram and Sarai had entered the land and lived in it–ten years according 16:3. One can certainly understand Abram and Sarai’s impatience with the delay of Yahveh giving them an heir. The unforeseen hitch in Sarai’s plan is that the concubine Hagar, as an Egyptian, probably did not understand the peculiarity of Mesopotamian law, and she flaunts her own fertility in order to raise her status to a rivalry with Sarai. Something Mesopotamian culture did not allow.

Sarai quickly becomes unhappy with the results of her scheme, and her displeasure falls both on Hagar and Abram–something that was unbecoming to both Sarai’s beauty and status. Still, the New Testament paints a picture of Sarai as a woman of faith and submission (cf., Heb 11:11; 1 Pet 6:6). And this period of weakness on her part should be understood as one of her weaker moments.

God’s Assurance to Hagar, Genesis 16:7-14

Yet, in this episode of the narrative, it is curious that it is Hagar who comes off modeling faith. While her fleeing Sarai’s  harsh treatment is not necessarily a picture of faith, her response to Yahveh’s angel and her description of him reveals that Hagar did have a spiritual side to her that understood something of the nature and character of God.

We are introduced to the angel of the Lord here. This messenger of Yahveh is something of a mystery because sometimes it seems he is Yahveh (Hagar says as much in verse 13), and at other times he seems distinct from the Lord God (e.g., Gen 24:7). It is likely the theophany ² which is less often called “the angel of God” (cf., Gen 21:17; 31:11) may be a reference to a pre-incarnate appearance of Jesus Christ. There is an interesting verse in Galatians where Paul has been talking about the Abrahamic covenant in chapter 3 and is about to make reference to an analogy (what he terms an “allegory”) concerning Sarah and Hagar in chapter 4. He says, “And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus” (Gal 4:14). One immediately thinks of Abraham’s hospitality to the strangers in Genesis 18 and his “entertaining angels unawares” (cf., Hebrews 13:2). Paul seems to identify Christ with the angel of God/the Lord in the OT.

The angel reassures Hagar who is heading back to Egypt (“on the way to Shur”). Hagar is to return and submit herself under Sarai’s authority. To encourage her, the angel promises her many descendants through Ishmael, whose name will serve as a constant reminder that “God hears” because the Lord has given heed to her affliction (verse 11). The Lord assures her in terms of “hearing” and she acknowledges in terms of “seeing” (“Thou art a God who sees me,” v. 13). Yet, Ishmael will be a “wild ass of a man” and live at odds with his brothers (v. 12). ³

The Birth of Ishmael, Genesis 16:15-16

The blessing of Ishmael comes because he is related to Abram. Ten years in the land, and at the age of 86 Abram has a son through Hagar. Another 13 years will pass before Abram and Sarai are promised a son (18:1-15) who will become the heir of Abraham.

1. “Ishmael” in the International Standard Bible Encyclopedia, Geoffrey W. Bromiley, editor. ↩
2. An appearance of God in human form ↩
3. The phrase “live to the east of” or lit., “in the face of his brothers” probably should be taken as a description of conflict with his relatives rather than describing the location of his dwelling as in the Transjordan, although the latter would also be true. ↩

Genesis 15 PowerPoint Slides (PDF)

Notes in the Reading

v. 1 – “In a vision.” The word (machazeh), used here, only occurs four times in the OT: Gen 15:1; Num 24:4, 16; Ezek 13:7, always of revelatory visions whether true or alleged. It is translated in the Greek OT by a word (horama) which means something that can actually be seen (in contrast to fantasma, a figment of the imagination).

v. 2 – “The heir of my house is Eliezer of Damascus.” Literally, “and the son of mesheq(only here in the OT) of my house, he is Dammeseq Eliezer.” Son of mesheq probably means something like “the son of acquisition” and is a word play with Damascus (dammeseq).

v. 5 – “So shall thy seed be.” As we’ve seen earlier (Gen 3:15), the word “seed” is regularly used as a collective noun in the singular. It can also refer to an individual.

Introduction

Three chapters in the Abrahamic narrative are related closely to one another, chapters 12, 15, and 17. The relationship is as follows: chapter 12 gives us an account of Abram’s call by Yahveh and his response of faith to God’s promises; chapter 15 tells of Yahveh making his covenant with Abram; and chapter 17 gives us the reaffirmation of the covenant by way of new names for Abram and Sarai and the establishment of a sign of the covenant–circumcision. The two elements which are important in these chapters are: 1) God’s gracious revelations ¹ and 2) Abram’s response of faith.

Chapter 15 is also important because it is the pivotal point in the Abrahamic narrative. Abram is now more than just “Abram the Hebrew,” ² he is now Abram the believer. ³ Genesis 15:6 becomes important in the New Testament. ⁴ Paul uses 15:6 to support our justification by faith not works, so that Abraham is important for a proper understanding of our salvation.

Abram’s Trust in Yahveh, Genesis 15:1-6

After Abram’s defeat of Chedorlaomer (Gen 14), the Lord appears to Abram and tells him to not fear, for he is a shield ⁵  to him, and Abram will have great reward (Gen 15:1). Abram might have feared retaliation from Chedorlaomer, but he is to trust the Lord for protection.

Verse two could be understood as a complaint, but it fits the narrative better to understand Abram’s question as Abram’s reminder to Yahveh that he remains childless. The nature of the question must be viewed in light of Yahveh’s promise of a great reward. What use is a great reward if there is no blood heir to pass it on to, ensuring the continuance of Abram’s name? “What will you give to me?” is not a presumptuous statement, but rather an inquiry as to how God will bless Abram in view of the fact that he is childless. What blessing can you give to me that doesn’t involve an heir?

The reference to Eliezer is probably to Abram’s chief and trusted servant who would be the logical heir. It is interesting to note that this probably is the same servant of Genesis 24, whose name is not used there, since by then Isaac the promised seed was in view.

Now Yahveh affirms ⁶ specifically that Abram will have a physical offspring by which God’s promise to him will be fulfilled. The type of illustration God uses from nature regarding the numerous seed of Abraham is used again with Abraham in 22:17 (stars but also sands), Isaac (stars, 26:4), and Jacob (“dust of the earth,” 28:14).

Verse 6 is remarkable. Clearly, Abram’s faith is the gift of God. There is nothing in the text to suggest Abraham reasoned his way to his position. He did not move from questioning God’s method (vv. 2-3) to faith (v. 6) by superior intellect or human capacity but by reliance upon the revelation and power of God: God’s statement (v. 4), God’s illustration (v. 5a), and God’s affirmation (v. 5b). It is also worth pointing out here that the object of Abram’s faith is not God’s promise, but Yahveh himself, “And Abram trusted in Yahveh.”

The doctrine of justification by faith finds its roots here, and I refer you to the snippet on Abraham’s justification for a discussion of the phrase, “and the Lord reckoned it to him as righteousness.”

Yahveh’s Covenant with Abram, Genesis 15:7-21

The Lord makes a second revelation to Abram: He brought him from Ur to give him the land for possession. Notice that while we speak of Abram’s faith in following the call of God, yet God is able to say he himself brought Abram forth from Ur, underscoring again that Abram’s faith is God’s gift.

Regarding verse 8, the Geneva Bible notes, “This is a particular motion of God’s Spirit, which is not lawful for all to follow, in asking signs.” Indeed, godly Zacharias asks God’s angel a similar question and is disciplined for his unbelief in Luke 1:18-20. Something was different about Abram’s request.

As a result, God does a great thing. He “cuts a covenant” with Abram. The legal way of expressing the making of a covenant in the ancient Near East was to “cut a covenant” because sacrifice was involved. The sacrifice makes the covenant oath bound by blood, or death of one of the parties should a violation occur. Whereas in a usual covenant both parties passed between the divided animal parts (compare Jeremiah 34:18), here God alone walks between the parts, showing the covenant is unilateral or unconditional. Yahveh alone makes and will fulfill the terms of the covenant.

This covenant becomes central to the salvation of God in the rest of the Old Testament and also in the New. It is made clear in Exodus that the redemption of the Israelites from bondage in Egypt, and their possession of the land is due to God’s covenant with Abraham (Exodus 2:24). Even when we come to the New Testament, the birth of our Lord as Messiah is clearly referred to as a fulfillment of the covenant with Abraham (Luke 1:72,73). And of course, Paul sees the Gentiles conversion and coming to faith as a fulfillment of the Abrahamic promises in Jesus Christ (Galatians 3:6-14). The continuity between the grace of God in the Old Testament with the grace of God in the New comes through God’s covenant with Abraham.

The eery scene of Abram shooing away the birds of prey from the sacrificial pieces until dark when a deep sleep and terror fall upon him speaks of the foreboding judgment God reveals in his promise. The prediction of servitude and return to the land with many possessions also includes judgment upon the nation of Egypt and the Canaanites. They will be dispossessed of belongings (in the case of Egypt) and of land (in the case of the Canaanites). God alone passes between the pieces represented as smoking oven and flaming torch–the images again perhaps a reference to the judgment of God. The delay (“Then in the fourth generation”) heightens the fact that God’s promise may take a long while to be fulfilled, but he will not forget or forsake the descendants of Abram.

The land boundaries are designated as from the River of Egypt ⁷ to the River Euphrates. Depending on how you define the southern “River of Egypt” boundary, Israel has: 1) never possessed the land of Canaan in its entirety (if the Nile), and certainly 2) never possessed it for long. ⁸

The covenant with Abraham will be re-attested by Yahveh and its implications will continue to be revealed throughout the rest of scripture. This is a major covenant with which every believer should be familiar. And Abram is an admirable illustration of true faith. He could not see how the promise could ever be fulfilled. What God had promised him was well beyond his own ability to obtain. If ever obtained, it must be so through the Lord’s ability and grace.

© 2008, Scott Branyan

1. God speaks to Abram in chapter 12, and appears to him in chapters 15 and 17. ↩
2. “The one who crossed over,” i.e. the river Euphrates, Gen 14:13. ↩
3. Compare Gen 15:6 with Gal 3:9. ↩
4. Romans 4, Galatians 3, and James 2. ↩
5. The Hebrew term magen refers to a “shield,” the weapon of war. It is used metaphorically here of Yahveh being Abram’s defensive shield. The term comes to be used by the Rabbis of the Torah and the star of David (Magen David). ↩
6. There is a hinneh clause here in v. 4 that answers the one of Abram in verse 3, “And, look, the son of my house will be my heir.” The word hinneh has several uses, but is typically an interjection translated as “behold” or “look.” The Hebrew phrase which occurs here and also in 1 Kings 19:9 could be translated something like, “At once,” or “All of a sudden Yahveh’s word came to him…” to emphasize the instant reply or suddeness of the Lord’s revelation. The Greek OT in fact translates it, “And immediately (the) voice of the Lord came to him, saying… .” The verb (“came”) is also absent in the phrase which heightens the emphasis of the Lord’s revelation to Abram. Literally, “And, behold, (the) word of Yahveh to him, saying … .” ↩
7. “The River of Egypt” is still unidentified. Ancient Assyrian records from Sargon II and Esarhaddon seem to identify it with the area around the Wadi el ‘Arish or other sites in Sinai. See Ancient Near Eastern Texts, 3rd edition, pp. 286, 290, 292 and also the article by R. K. Harrison “Brook of Egypt” in the International Standard Bible Encyclopedia. Jewish tradition has consistently held the phrases nahar mitsrayim and nachal mitsrayim as meaning the Nile. There is historical Egyptian evidence which shows the ancient eastern Pelusiac branch of the Nile, which was silted in about A.D. 25, was considered by the Egyptians themselves as the boundary of Egypt. See also an interesting Wikipedia entry. ↩
8. Compare 2 Chronicles 9:16; 1 Kings 14:15. But the Lord will regather his forgiven nation within its boundaries once again and they will “take root”, Isaiah 27:6, 9, 12-13. ↩

Genesis 14 PowerPoint Slides (PDF)

Notes in the Reading

v. 1 – “Tidal king of nations.” The AV translates the Hebrew word “goyim” as “nations.” Others transliterate it as a proper noun, “Goyim.”

v. 3 – “The Valley of Siddim, that is the Salt Sea.” The five cities of the plain were most likely close together on the southern end of the Salt Sea, or Dead Sea.

v. 4 – “Chedorlaomer” appears as the chief of the Mesopotamian alliance of kings mentioned here. These were kings of ancient city/states. When one went to war, the others would come to their aid. In this case the kings of Siddim probably joined to throw off the yoke of Chedorlaomer’s oppression. Chedorlaomer was probably the most prominent and his alliance the most powerful regionally in spite of being outnumbered. The text makes something of this in verse 9, “four kings against the five.”

v. 10 – “And the vale of Siddim was full of slimepits” (AV). Or “tarpits.” Deposits of bitumen, a mineral pitch or ashphalt, existed in several places in the Ancient Near East. It was widely used for building construction. Noah used it in the ark (Gen 6:14), the builders of the tower of Babel used it (11:3), and it was also used in constructing the basket which held baby Moses (Ex 2:3).

v. 12 – “And they also took Lot.” Moses now tells us why he is including this information. It is historical background information which enables us to see how Abram comes to be drawn into this geo-political situation.

v. 13 – “Abram the Hebrew.” This is the first use in scripture of the word “Hebrew” ['ibri]. The term probably refers to Abram as “one from the other side of the river” (i.e. the Euphrates, compare Joshua 24:2-3.) However, biblically ‘ibri is connected to Eber, ¹ the name of one of Shem’s sons (Gen 10:21; Gen 11:14, 16). Abraham is a descendant of Shem, through Eber’s line (Gen 11:26). 

“He dwelt in the plain of Mamre.” The AV seems to follow the Targum here. The substitution “the plain of Mamre” is an apparent attempt to avoid the association of Abram with tree worship which was common in Canaanite practice, perhaps simply because groves of trees offered shade. The Greek OT reads “by the oak of Mamre.” The Masoretic Hebrew text reads “by the oaks [or terebinths] of Mamre.”

v. 14 – “Blessed be Abram of God Most High.” The Hebrew preposition lamed, translated here in many translations ”of,” should be rendered “by.” See the translator’s note in the NET Bible.

v. 15 – “Unto Hobah, which is on the left hand of Damascus.” A Hebrew idiom for ”north of Damascus,” north being on the left of one facing east.

v. 18 – “He was the priest of the most high God.” The Hebrew title for God here is El Elyon. It means “God (or El) the Most High.” It is a descriptive attribute and title of God used four times in this section. Abram uses it with the divine name Yahveh in verse 22.

v. 20 – “And he gave him tithes of all.” I.e. a tenth. Again, we have in Genesis a precedent set which emerges in later revelation in the Torah–the Levitical priesthood supported by a religious tax offering.

v. 22 – “I have lift up mine hand unto the LORD.” To raise the hand is a gesture in this context of swearing an oath.

Introduction 

Walter Brueggemann has called Genesis 14, ”The most enigmatic chapter in Genesis.” ² His reasons for doing so lie in the difficulty he has of sorting out the theological relationship between the war background of verses 1-11, the intervention of Abram on Lot’s behalf, and the subsequent encounter with Melchizedek. While the person of Melchizedek is intriguing and perhaps even enigmatic, the relation of the parts to the whole in this episode of Abram’s life is less a mystery than some suppose.

God has promised to make Abram a great nation and bless him. Here in this part of the narrative we see Abram, called for the first time “the Hebrew,” mixing it up with his geo-political rivals. The scene has Abram emerging victorious having acted in faithfulness to Lot, his relative. God also is not presented as merely the God of Abram, but the Most High, “possessor of the heavens and the earth.” This title is used twice while “God Most High” is found four times. There is little doubt Abram is successful in his venture to rescue Lot because God Most High, the possessor of the heavens and the earth stands behind him and his endeavor.

Chedorlaomer’s Defeat of the Five Rebellious Kings, Genesis 14:1-12

The important thing to notice in this section is that Lot becomes one of the spoils of Chedorlaomer. However, it is not until verse 12 that this is discovered by the reader. Why then, is all the detail given concerning these rebellious kings and their crushing defeat by Chedorlaomer?

Little is known of these kings historically. What is revealed does generally fit the period. The text describes five city-kings who are subordinate under a great sovereign. They would have been accountable unto him and required to pay tribute in honor and taxation. As was often the case with such arrangements, resentment built to the point that these city-kings aligned with one another to shake off the yoke of their oppressor.

The narrative makes something of this rebellion by repeating the names of the those involved and by stressing that Chedorlaomer was outnumbered in alliances–four kings against five. ³ That Chedorlaomer succeeds in overcoming this rebellion and maintaining his hold on his unwilling subjects establishes him as a force not to be ignored. Abram will have to reckon with Chedorlaomer and enter into war with him.

As Chedorlaomer suppresses the rebellious kings, Lot becomes one of the spoils of war (v.12). That last little phrase of verse 12, “Now he was living in Sodom,” tells the observant reader Lot’s progress in relation to the city of Sodom. In 13:12 Moses told us, Lot pitched his tent towards/near Sodom.” Here, different words are used. He is now “living/dwelling in Sodom.” This is a preview of Genesis 18-19. Also this is a parallel to that narrative because Abraham intervenes for Lot.

The Intervention of Abram, Genesis 14:13-16

As the conflict between city-kings involves Abram’s community, one wonders how Abram will respond. Abram to this point has been a quite man of faith. How will the threat of war affect him? Marcus Dods says of this passage:

One is naturally curious to see how Abram will conduct himself in circumstances so unaccustomed. From leading a quiet pastoral life he suddenly becomes the most important man in the country, a man who can make himself felt from the Nile to the Tigris. From a herd he becomes a hero. But, notoriously, power tries a man, and, as one has often seen persons make very glaring mistakes in such altered circumstance and alter their characters and beliefs to suit and take advantage of the new material and opportunities presented to them, we are interested in seeing how a man whose one rule of action has hitherto been faith in a promise given him by God, will pass through such a trial. Can a spiritual quality like faith be of much service in rough campaigning and when the man of faith is mixed up with persons of doubtful character and unscrupulous conduct, and brought into contact with considerable political powers? Can we trace to Abram’s faith any part of his action at this time? No sooner is the question put than we see that his faith in God’s promise was precisely that which gave him balance and dignity, courage and generosity in dealing with the three prominent persons in the narrative. He could afford to be forgiving and generous to his grand competitor Lot, precisely because he felt sure God would deal generously with himself. He could afford to acknowledge Melchizedek and any other authority that might appear, as his superior, and he would not take advantage, even when at the head of his men eager for more fighting, of the peaceful king who came out to propitiate him, because he knew that God would give him his land without wronging other people. And he scorned the wages of the king of Sodom, holding himself to be no mercenary captain, nor indebted to any one but God. In a word, you see faith producing all that is of importance in his conduct at this time. ⁴

One writer has even said, “Never was any military expedition undertaken and finished more honourably than this of Abram.”

The hymn-writer has said:

O for a faith that will not shrink,
Though pressed by every foe,
That will not tremble on the brink
Of any earthly woe;

Of verse 16, Delitzsch says, “What has just occurred is both a prelude and a prefiguration of the fact, that the seed of Abraham will come forth victorious … .” ⁵

God Most High, 14:17-24

There are several speculative views on the identification of Melchizedek. The Jews believed he was Shem, the son of Noah, according to Targum Jonothan. Some have suggested that He was a Theophany. ⁶ I prefer to say we can identify Melchizedek no further than the text says, King of Salem (Jerusalem). This lack of specifics on his identity becomes a major typical feature of this king-priest in Hebrews 5-7.

Melchizedek was, I think, a true worshipper of Abram’s God. Robert Jamieson said, “The meeting of these two venerable characters was a real ‘communion of saints.’” ⁷

Melchizedek is not really the central character of these remaining verses. Neither is Abram. Nor am I afraid is tithing the point that is being made here. The central character and emphasis is rather El Elyon or God Most High. This particular title is only found again in Psalm 78:35, although elyon occurs many times. Bullinger says this title is a synecdoche, a common name put for one of par excellence. ⁸ That is, the exalted God, being the most exhalted God.

The fine theology of the passage makes at least two important points. Judging from the titles that are used for God in the chapter,  we would have to say that the God of Abram is the sole Creator, Ruler, and Dispenser of blessing. God’s sovereignty does not stop at national boundaries. He is worthy of the utter dependency which great faith elicits. Second, the greatness of a person’s faith is in direct proportion to the degree of dependency he shows in God, for faith is dependency in someone. Look at the conduct of Abram. He does not trust in military might. His whole conduct in the matter demonstrates this. He does not trust in the spoils of war. He recognizes by his tithe to this priest of God from whom his victory and blessing came. He does not trust in flattery of men who want to attach themselves to someone else’s success.

Abram’s faith is becoming a deeply rooted, mature faith which is utterly dependent upon the Most High God. To such a faith God responds by the elevating and strengthening assurance, “I am thy shield and thy exceeding great reward.” This is our subject for next time.

© 2008, Scott Branyan

1. As we have seen before, the connection scripture makes with words is sometimes more loose than modern philology allows. Many times word plays or etymological connections in the OT are seemingly based on sounds or common connections, rather than on detailed historical word meanings corroborated with cognate languages. ↩
2. Genesis, p. 134. ↩
3. The grouping of the kings is arranged chiastically. Compare verses 1-2 with 8-9 to see the reverse structure. Also, see the slide. The second listing in verses 8-9 may indicate the primaries in the conflict. Perhaps the city-kings felt their alignment would have been too much of a risk for Chedorlaomer to challenge, but they seemed to have underestimated his strength. ↩
4. “The Book of Genesis,” in The Expositor’s Bible, pp. 125-126. ↩
5. A New Commentary on Genesis, 1:411. ↩
6. I.e., an appearance of God in the OT in human form. ↩
7. Jamieson, Fausset and Brown, p. 142. ↩
8. Figures of Speech Used in the Bible, p. 622. ↩