Schoolmaster to Christ
GENESIS CHAPTER 14
Schoolmaster to Christ
GENESIS CHAPTER 14
Scripture Reading: Genesis 14 (KJV)
Here is presented an historic record of the revolt of five kings from the hand of Chederlaomer, and consequently a battle. The Spirit of God can occupy himself with the movements of "kings and their armies," when such movements are connected with the people of God. In the present case, Abraham personally had nothing whatever to do with the revolt or its consequences. His "tent and altar" were not likely to furnish an occasion for the declaration of war, nor be affected by the outbreak or issue of such. A heavenly man should never tempt the cupidity nor excite the ambition of kings and conquerors of this world.
However, although Abraham was not affected by the battle of "four kings with five," Lot was. His position involved him in the whole affair. So long as we are enabled, through grace, to pursue the path of simple faith, we shall be thrown completely outside the range of this world's circumstances. But, if we abandon our high and holy position as those whose "citizenship" is in heaven," and seek a name, place, and portion in the earth, we must expect to participate in its convulsions and vicissitudes. Lot took up his abode in the plains of Sodom, and therefore was deeply and sensibly affected by the wars of Sodom. It is a bitter and painful thing for the child of God to mingle with the children of this world. To do so brings serious damage to our soul, as well as to our testimony. What testimony did Lot have in Sodom? A very feeble one, if one at all. The very fact that he put himself there was the death blow to his testimony. He was not there to speak against Sodom and its ways. It appears that testifying for God formed no part of Lot’s reasoning for "pitching his tent toward Sodom." Personal and family interests seem to have been the leading springs of action in his heart: and though Peter tells us, "his righteous soul was vexed with the filthy conversation of the wicked, from day to day," yet we suppose that he had little or no power to act against it, even if inclined to do so.
From a practical point of view, it is important to understand that we cannot be governed by two objects at the same time – worldly interests and the interests of the Gospel of Christ do not mix. If I purpose to set up a business, then clearly, business is my object and not the Gospel. I may say to myself that I’ll attend to business and preach the Gospel, too. But, the truth is that one or the other must be my object. A servant of Christ can effectually preach the Gospel and also attend to business; but, in such a situation, the Gospel will be his object, and not business. Paul preached the Gospel and made tents; but the Gospel was his object, and not tent making. If I make business my object, the preaching of the Gospel will eventually prove to be formal and unprofitable work; even to the point of making use of preaching to sanctify my covetousness. It is truly astonishing to see how treacherous the heart is; how it deceives us when we desire to gain some special point. When the eyes of our understanding are so blinded by self-interest, or unjudged wilfulness, as to be incapable of detecting their plausibility, the heart will, in abundance, furnish the most plausible reasons. People often defend continuance in a position which they admit is wrong, on the plea that they are enjoying a wider sphere of usefulness. To such reasoning, Samuel furnishes a powerful reply, "To obey is better than sacrifice, and to hearken than the fat of rams." Who was able to do the more good; Abraham or Lot? Doesn’t the history of those two men prove that the most effectual way to serve the world is by separating from it; testifying against it?
We must always remember that genuine separation from the world is the result of communion with God. We may seclude ourselves from the world, constituting self as the center of our being, like a monk or cynic; but separation to God is a totally different thing. One chills and contracts, the other warms and expands. One drives us in on ourselves; the other draws us out in love and interest for others. One makes self and its interests our center; the other makes God and His glory our center. Thus, in Abraham's case, we see that separation enabled him to effectual render service to one who was in trouble because of his worldly ways.
‘When Abraham heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan . . . and he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.’
Lot was Abraham's brother; and brotherly love must act. "A brother is born for adversity;" and it often happens that a season of adversity softens the heart, rendering it susceptible to kindness, even from one with whom we may parted company. It is remarkable, that while in verse 12 we read, "they took Lot, Abraham's brother's son," yet, in verse 14 we read, "when Abram heard that his brother was taken captive." The claims of a brother's trouble are answered by the affections of a brother's heart. While genuine faith always renders us independent, it never renders us indifferent. It never wraps itself up in warm clothing while a brother shivers in the cold. There are three things that faith does; it "purifies the heart;" it "works by love;" and it "overcomes the world." On this occasion, all these results of faith are beautifully exhibited in Abraham. His heart was purified from Sodom's pollutions; he manifested genuine love to Lot his brother; and, finally, he was completely victorious over the kings. Such are the precious fruits of faith.
However, the man of faith is not exempt from the enemy’s assaults. Frequently, after a victory, one has to encounter a fresh temptation. Thus it was with Abraham. "The king of Sodom went out to meet him, after his return from the slaughter of Chederlaomer, and of the kings that were with him." Evidently, there was a deep and insidious design by the enemy in this movement. "The king of Sodom" presents a different thought, and exhibits a different phase of the enemy's power, from what we have in "Chederlaomer and the kings that were with him." In the former, we have the hiss of the serpent; in the latter, the roar of the lion. But, whether it is the serpent or lion, the Lord's grace is amply sufficient.
‘And Melchisedek, king of Salem, brought forth bread and wine, and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth; and blessed be the most high God, which hath delivered thine enemies into thy hand.’
We notice first, the peculiar point at which Melchisedek enters the scene; and, second, the double effect of his ministry. He did not come forth when Abraham was in pursuit of Chederlaomer, but when the king of Sodom was in pursuit of Abraham. This makes a great moral difference. A deeper character of communion was needed to meet the deeper character of conflict.
The "bread and wine" refreshed Abraham's spirit, after his conflict with Chederlaomer; while the benediction prepared his heart for conflict with the king of Sodom. Abraham was a conqueror, who was about to be a combatant; the royal priest refreshed the conqueror's spirit, and fortified the combatant's heart.
It is peculiarly touching to observe the manner in which Melchizedek introduces God to the thoughts of Abraham. He calls Him "the most high God, possessor of heaven and earth;" and pronounces Abraham "blessed" by that same God. This was effectually preparing Abraham for the king of Sodom. A man who was "blessed" of God, did not need to fear an enemy; and if “the possessor of heaven and earth" filled his vision, "the goods" of Sodom would have little attraction. Hence, as might be expected, when the king of Sodom made his proposal, "give me the persons, and take the goods to thyself," Abraham replies, ‘I have lift up my hand unto the Lord, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoe latchet, and that I will not take anything that is thine, lest thou shouldest say, I have made Abram rich.’
Abraham refuses to be enriched by the king of Sodom. How could he deliver Lot from the power of the world, if the world governed him? The only true way for you to deliver someone is to be thoroughly delivered yourself. As long as we are in the fire, it is impossible for us to pluck someone else out of it. The path of separation is the path of power; it is also the path of peace and blessedness.
The world, in all its various forms, is the great instrument that Satan uses in order to weaken the hands and alienate the affections of the servants of Christ. But, when the heart is true to Him, He always comes in at the right time to cheer, strengthen, and fortify. "The eyes of the Lord run to and fro, throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him" (2 Chr. 16:9). This is an encouraging truth for our poor, timid, doubting, faltering hearts. Christ will be our strength and shield. He will "cover our heads in the day of battle;" He will "teach our hands to war, and our fingers to fight;" and finally, "He will bruise Satan under our feet shortly." All this is unspeakably comforting to a heart sincerely desirous of making way against "the world, the flesh, and the devil."
