Down to Earth But Heavenly Minded

Abraham’s call to Canaan. His blessing by Melchisedek, after the slaughter of the kings.

Genesis 12-14.

Chapters 12 to 14. At the opening of my remarks I stated that the entire history in Genesis clusters round what is recorded of the Lord’s dealings with seven representative men—Adam, figure of Christ; Enoch and Noah, who set forth the two distinctive calls of God, now of some to heaven, and presently of others to earth; Abraham, the believer, the father of believers; Isaac, the son; Jacob, the servant; Joseph, the ruler. These seven men appear subdivided into three and four. We have briefly touched upon the way of God with each of the first three. We come now to look at His varying action with the first of the last four—varying according as Abraham is trustful and obedient, or whether he gets away from God, and falls into sin. And surely to study how the Lord gradually led on Abraham step by step from one degree of faith to another, culminating in his ready obedience to offer up his only-begotten son, the child of promise, at the call of God, seeing that we too are exhorted to grow in the knowledge of God, that we too are believers, who should be learning to trust Him more implicitly and more obediently every year and month of our lives, surely in this growth of faith we cannot but be much helped by carefully observing the Lord’s way with Abraham.

The Lord’s call of Abram was “alone.” It was a personal call, as He Himself says in Isaiah 51:2. Abram endeavoured to bring Terah, his father, with him, and succeeded in inducing Lot, his nephew, to be his companion-It is quite in the style of Scripture to say that Terah took Abram, rendering honour, of course, to the senior (chapter 11 verse 31). But Terah seems to have been a weight upon him, a hindrance to his own full obedience. For Terah died in Haran; and though probably years were spent in that half-way place between Ur and Canaan to which he had been called out, he does not appear to have heard any further word from God until that call of His had been fully and quite obeyed.

This call of Abram was made by God’s revelation of Himself as the God of glory. In Ur, where Abram heard that call, he had been an idolater, worshipping probably the sun, moon, and host of heaven (Joshua 24:2). And notwithstanding that there were only ten generations from Shem to Abram, and that Shem lived four hundred years after he begat Arphaxad, and therefore at least seventy years after Abram was born, still this family, from which, too, the Messiah was to come, had become sunk into pagan darkness. But the light of the glory of God beams on Abram, whereby he at once discerns the vanity of idols, and the greatness of the living God. That sight of God, and that electing grace and call of God, start him. Thus too with us is faith produced, even by a sight of God in Christ. There is, there can be, no other way for faith.

In the call of God to Abram there was the gospel; for in Galatians 3:8 this third verse of Genesis 12 is quoted, and it is affirmed that the gospel is comprised in it. For when all the families of the earth were to be blessed in Abram, the Holy Ghost witnesses in Galatians that the blessing is absolute and unconditional, apart from circumcision, or aught else of man’s merit.

Presently he arrives in Canaan. His foot is on the land which is to be his “for a possession” (Acts 7.) True, the Canaanite is still there, even as wicked spirits are yet in those heavenly places to which we have been called in Christ (Eph. 6.) But we wait God’s time for the return of His Son, when we shall be put into everlasting and complete enjoyment of our blessing. Even_s now already there in heaven only can we worship (Hebrews 10:19), even as for the first time do we also now read of Abram building an altar—that is to say, in Canaan. He moves to and fro in this the land of promise; for, as was said to Joshua at a later period, “Every spot “that the sole of his foot rested on there, was his. If where Christ now is—in the presence of God, in heaven—is our place of blessing, there should we live and move, and there, in spirit and affection, should we be daily—despite of the foe, who will be turned out by Christ as Michael with His heavenly saints, whose battle-cry, as they hurl Satan down thence for ever, will be “the blood of the Lamb!”

The order carefully mentioned as to the “altar,” “tent,” and “altar,” in verses 7 and 8, deserves more attention than it has generally received. Howard, the philanthropist, was wont to say, “Wherever I have a tent, there God shall have an altar.” This was pious, but it was not up to God’s mark. Christians now, who know somewhat of the peremptory will of God as to being gathered to the name of the Lord alone, will often, for earthly considerations, remove their dwelling beyond the reach of their worshipping with the assembly of God. First selecting some situation more advantageous, as regards ease and comfort, they will then inquire whether the assembly is gathered there to the One Name. But here we have the way of faith: first the altar, next the tent. Then soon in joy will the love of God so fill the soul, as to constrain it to rear another altar. On the other hand, those who walk in the path of fleshly advantage, may obtain their desire, and get as a consequence the leanness sent in their souls.

Whilst Abram adheres to the call of God, more and more of joy, and more and more discoveries of the Lord’s gracious will concerning him, does he find. On the other hand, going down to Egypt—type of this world—for a season, he has no altar there; no voice of the Lord comes to him there. After he is once off the line, he gets more deeply involved in sin, one false step leading to another. Hence he not only lies himself, but even acts the tempter to another, and she his wife. God, in His providence, rescues him. For if we will not be guided by His eye in love, we may have the bit and the bridle put upon us.

At length Abram retraces his steps, returns to where his tent had been at the beginning, and to the place of the altar which he had made at the first. Then at once can he happily worship again. God cannot lower His standard nor abate His call. And it is a great mercy for us, that He cannot. We are called to the fellowship of His Son, and to walk in His light. In heeding His blessed will, we shall have His presence, and not otherwise. Restored, Abram is stronger than ever. Whenever we overcome temptation, the trial proves a blessing to us, we perceive the snare from which we have been saved, and the grace that kept us. On the other hand, if we fall, we are unhappy till we are restored. Confession and judgment of the sin lift us above that from which we have been delivered, and lead us more stedfastly than before, to depend on God, following Him in the path of faith. Circumstances are sure quickly to arise which, strengthened by God in trial, find us prepared to meet.

So with Abram. He takes revenge on himself. Lot and he have to part. It had been better for Lot to have abandoned all his flocks than to have given up the company of Abram. However, the elder makes the offer to Lot of the choice of the land, notwithstanding all was his own. But he leaves his concerns in the hands of the Lord. Lot, unable or unwilling to respond righteously to Abram’s noble offer, by leaving the choice to his uncle—induced by the lust of the eye, chooses the plain of Sodom, even although as the history here significantly informs us, “the men of Sodom were wicked, and sinners before the Lord exceedingly.” He with a bad conscience, by dwelling among them, can only have his righteous soul vexed daily by their wicked deeds. Their company he has chosen in preference to Abram’s, in consideration of increased earthly prosperity. And thus, outwardly at least, is commenced that declension of Lot, which, as the narrative proceeds, is seen to become increasingly grave and awful, until at chapter 19 verses 30-38, the Spirit draws the curtain over the close of Lot’s downward career. Likewise, in 2 Peter, whilst of some believers we read of their adding in their faith, manliness, knowledge, etc., and of their obtaining an abundant entrance into the kingdom of our Lord and Saviour Jesus Christ; of others, we read that they are blind, shutting their eyes, forgetting that they have been purged, or profess they have, once from their old sins. Such, mingled among the Christianized heathen, learn their works, and lose much of the little portion of light which once they enjoyed. For them the world, at least in its religious side, which is by far the worst, has yet much power, not obeying the clear word of God, “from such also turn away” (2 Timothy 3:5, Greek). It will be well for such who do not at last prove to have been quite hypocrites, by turning from the holy commandment, to wit, the commandment to holiness delivered unto them. For without holiness no man shall see the Lord. But the Lori is no uninterested spectator of Abram’s faith in Him. Hardly has Lot left him, ere the welcome voice of the Lord greets his ear. Surely this of itself was ample compensation to Abram for giving Lot the choice of the land. Thus did the Lord cause Abram to perceive that if he was now alone as to Lot, he was not alone as to Him. The language of the Lord at this time alludes, undoubtedly, to the choice of Lot. Lot had “lifted up his eyes” (verse 10). Hence the Lord bids Abram to “lift up his eyes” (verse 14). Lot had chosen to pitch his tent eastward; but the Lord assures Abram that the north and the south, the east and the west, were all his own. And He directs him, as the possessor of the soil by the gift of God, to arise and walk throughout its length and breadth. Surely as we ponder the account of this scene, we must be constrained to acknowledge that the manifestations of God’s favour proceed still on the same principle as in Abram’s day; that God delights to respond to faith in Himself, that those who trust in Him shall enjoy the power of His word and promise, and shall have their faith increased. Compare John 14:21-23. Now, likewise, Abram first hears of the less comparison of his seed to the dust of the earth. Presently, as he goes on with God, he will hear of his seed exceeding the stars of heaven in number (15:5). For Abram is the father of the two seeds, of the peoples of the two calls—the earthly and the heavenly. They that be of faith are the children of Abraham, and “are blessed with him.” True, we get not only the best of what was promised to Abraham, but infinitely more besides, even union with the Son of God. Still, also, “the blessing of Abraham has come on us Gentiles through Jesus Christ.” See Galatians 3:7, 9, 14. And the new nation of Israel will be his true earthly seed. Then, in Genesis 22, after the offering up of his son Isaac, the Lord conjoins these two promises of his seed being multiplied as the stars of heaven and as the sand upon the seashore. Thus God goes on in grace with His people. Thus does faith, acting in obedience, hear more and more of His blessed will, and receive more and more from Him. One of these promises has been in the type and shadow already fulfilled (1 Kings 4:20). The latter promise of the heavenly seed is being actually fulfilled now. And when the children of God are removed to their final home yonder, then will God remember His promises to Israel.

Hence, in chapter 14, we have a scene representing millennial glory, and of the great, the true Melchisedek, coming with blessing to “Abram the Hebrew” (verse 13), and so representing the remnant of Israel who shall be saved at the appearing of the Lord. But let us look at the chapter carefully, which may be profitably viewed, both in its prophetic and in its didactic, or rather experimental aspect. Just a word on each of these two. Then, at your leisure, you can ponder its teaching more at length.

As to the prophetic picture here, the king of Sodom, with his confederates, are overcome by Amraphel, king of Shinar, or Babylon; Chedorlaomer, king of Elam—which term Elam is the Hebrew for Persia; Arioch, 4 king of Ellasar, i.e., Hellas, as in the Septuagint,Greece; and Tidal, king of nations, who here evidently stands for the fourth kingdom of Daniel 2 and 7, namely, Rome. For the Roman empire will yet again be headed up under ten kings, with one imperial ruler over them all (Revelation 13 and 17.) These last will, as we are distinctly warned in Revelation 17, sweep away quite from off the face of the earth the corrupt, the unclean Christianity that is left after the removal of the church to heaven.^{See note 10}

But the Hebrew Abram proves too much even for such potentates. So, in the antitype, first, a remnant in weakness refuse to accept the worship of the beast, and to bow down before his image, the abomination of desolation that he will set up; and then subsequently, when the Lord appears, the Jews will be delivered from all their enemies, as prophetic Scriptures unitedly concur in declaring. On these points I have the less need to tarry, having fully gone into them in my published “Lectures on the Revelation.” Then, after the slaughter of the kings, and of their armies, on the plain of Armageddon, the great priest-king, Melchisedek, will bless and strengthen Israel. He was priest of the most high God, which name of God has been already expounded in chapter 10. So Christ brings down the blessing to Israel; for Israel is to be blessed on the earth. The same Lord Jesus is also our high Priest, but in this capacity His gracious work is to lift us up to Himself where He is. But since God is possessor of both “heaven and earth,” as Melchisedek pointedly reminds Abram of, so God has not only one blessing, though much the higher, for us, but also another on earth for Israel. Therefore must He appear, to bring down with Him that blessing from God. For where this high Priest is at any given period, there is then the place of God’s call, and of man’s blessing. In fact, strictly, the Lord Jesus is not acting in this character as Melchisedek at all at present (see Psalm); rather now He is as the antitypical Aaron, within the holiest of all—this one day of grace and salvation. For a reign implies the employment of force, and of the sword, to subdue opposition; but in those supreme heavens, where the Lord Jesus at present is “hid “(Colossians 3), enemies cannot approach. There only His wondrous merits are the delight of God; there His precious blood and His all-prevailing intercession are alone heard. On the other hand, Israel and the world can only be blessed through judgment.

This chapter has been strangely appealed to by some, in proof of the lawfulness of Christians becoming soldiers, and of their engaging in war. Such forget the total change of dispensation since Abram’s call to inherit the land. For this church-period has been inaugurated by One, who, when He had enemies, conquered by suffering them to kill Him. Besides which, if any plead this chapter as an excuse for their fighting, such, if Christians, should remember that they fight unfairly. These, killing their opponents, send them, if unsaved, to hell; but if the opponents kill themselves who are Christians, these depart to be with Christ.

Now it is time that we look at this chapter from another point of view. It tells of three battles. The first is preliminary to the second, in which the man of faith, relying solely on God, goes forth to attack the confederated hosts, and to deliver his nephew Lot. For Lot’s sin had already found him out; he has lost all his goods, for the sake of which he parted company with Abram, to whom now he owes, if not his life, at least his liberty. Well would it have been for him to have at last heeded the painful lesson which this was designed to teach him when his nest was stirred up. For the Lord could only by His providence address him as one out of communion, and not like He did Abram, holding converse with him as a friend. But so persistent is Lot in is sin, that he actually returns to Sodom for sixteen years, and then be is scarcely saved from sharing its destruction, partly through the intercession of Abram (see Genesis 19:29).

But, further, this second battle, important as it is, is still a preliminary to the third one, and in Abram’s case the most important of all. How severe, to say the least, it would have been in the soul of Abram we may infer by the timely and signal interposition of Melchisedek. He strengthened him after the former battle with bread and wine, and proceeds to remind him that his God is the possessor of heaven and earth. And, remarkably, of this title of God Abram makes prompt use in his reply to the king of Sodom, when he made him his dazzling, tempting offer of all the goods that he had brought back for his own acceptance. Thus we perceive that this confirmation of Abram’s faith in God was vouchsafed in the nick of time, just when it was required; for surely that strength is not supplied needlessly. And then he refuses to touch aught of what was the king of Sodom’s. Only, with a fine sense of perfect righteousness, he disdains speaking on behalf of Aner, Eschol, and Mamre. For himself, his concern is the glory of God; for others, he states what is their due who had helped him.

¹⁰ See my Lecture on chapter 17 of the Revelation.