Wednesday 04/26/17
Message – Journey of Abram
Series: Thru the Bible – Genesis 13-14
Podcast: Download (105.6MB)
Journey of Abram
Genesis 13
- Abram was VERY rich. What does this tell us?
- Between Bethel & Ai where he had been at the beginning of his journey in Canaan where Canaanites and Perizzites lived.
- Abram there called upon the name of the Lord.
- The land where their journey had taken them was not enough to support both of them – Prosperity
- Abram gives the choice to Lot.
- Lot chose selfishly – all the plain of Jordan (at the time a paradise)
Those in Sodom were probably not overly aware of many of their common sins, having become desensitized to it over time…many having been born into such depravity, but their sins were of such a nature that even the most hardened among them had an inner knowledge of the wrongness of their actions. Their boldness of committing their sins in the open and proclaiming them reveals their heart. It was more than sin it was defiance.
Isa 3:9,
“The look on their countenance witnesses against them, And they declare their sin as Sodom; They do not hide it. Woe to their soul! For they have brought evil upon themselves.”
2nd time in Abram’s journey God speaks to him is AFTER Lot leaves.
- God reassures Abram of His promise and purpose concerning him and is encouraged to journey throughout the land. He is now promising to give it to Abram…not just his descendants.
- Abram’s journey now takes him to Mamre in Hebron where he builds an altar to the Lord.
4 Kings fight against 5 kings and Lot is taken in the spoils
- Abram is first called a Hebrew here.
- According to tradition, Eber is translated into Septuagint Koine Greek as Heber. Heber means “to cross over” – this could refer to Abram and his family who originally “crossed over” the Euphrates towards the Promised Land or Eber who may have crossed the Jordan. In any case, it is assumed that Abram received the name ethnic label Hebrew from being a descendant of Eber the third from Shem. Hebron, where Abram purchased land for burial of he and his family was apparently named after Abraham and means “the friend”. Either this means the friend of the Canaanites (which would be ironic) or the friend of his God – the only true God.
- Abram’s journey had introduced him to many people but Mamre the Amorite, his brother of Eshcol and Aner were of particular note because he had joined them, by way of a treaty.
- Following Lot’s capture and journey in captivity, one of his servants made journey to tell Abram about what happened.
- Abram then made journey with 318 soldiers born in his own house and pursued them from between Bethel & Ai to Dan – divided himself against them and by night attacked them pursuing them unto Hobah left of Damascus. Abram was victorious and recovered all.
Who was Melchizedek?
Jews tradition claims Melchizedek was Shem who would have been 390 at the time and would have continued to live for another 110 years.
Gen. 11:11,
“After he begot Arphaxad, Shem lived five hundred years, and begot sons and daughters.”
Let’s look at what this and other passages say about him…
Gen. 14:19, “And blessed him:”
Melchizedek blessed Abraham, and Abraham gave Melchizedek a tithe, a tenth part of all.
In this case, “all” refers either to:
- all the spoils of battle, or
- all of Abraham’s possessions in total.
The name Melchizedek means “king of righteousness,” and he was also king of peace (because the name Salem means “peace”).
Melchizedek is bit of a mysterious personage in scripture.
A bible search of the name will reveal only a handful of references beyond this first one – interestingly enough the greatest majority of which are in the book of Hebrews.
- Psa. 110:4 says the priesthood of the Messiah is a priesthood according to the order of Melchizedek, as opposed to being of the order of Aaron.
- A fair amount is said about this in Hebrews chapters 5-7.
Melchizedek is also known by two other names, one of which is simply the “meaning” of his name and the other the name of his Kingship. Both are important in meaning and order.
First, the meaning of the name Melchizedek is “king of righteousness” which is VERY significant to be sure.
Then he is called “king of peace” which is equally provocative and clearly points to Christ.
As always, righteousness comes before peace. Righteousness is the only true path to peace. People look for that peace in escape, in evasion, or in compromise; but they will only find it in righteousness.
His mention in Heb. 7:3 describes him as without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.
Because of this passage, some have thought Melchizedek is actually a pre-Bethlehem appearance of Jesus.
However, many claim that this is to be understood not of his person, but of his priesthood;
Meaning that as a priest himself he did not have a priest as a father. Nor did his mother descend from any in that office (which office technically did not exist in terms of Judaism). Furthermore, he had he neither a predecessor or a successor in this position, as appears from any authentic accounts:
Wuest says,
“The words “without father, without mother, without descent” speak of the fact that there is no record of his parentage. This is significant, for it indicates a different type of priesthood from the Levitical, in which a person’s genealogy was of first importance. In Israel, no man was allowed to exercise priestly functions unless he belonged to the family of Aaron.”
So, it follows that The words “having neither beginning of days nor end of life,” refer to the fact that the historical record is silent regarding his birth and death.
As Westcott says, “The resemblance lies in the Biblical representation, and not primarily in Melchisedec himself.” One could not have a type that was in itself eternal, for then one would have the reality, not the type. Thus, an accommodation type, so to speak, must be used.
It can also be interpreted, as meaning not that no official account is given of his parentage or history which is quite unique for any biblical character of any import,
There is no father or mother or natural lineage and descent given; and is therefore said to be without them.
This agrees with the Syriac version of the passage which renders it;
“whose father and mother are not written in the genealogies”; or there is no genealogical account of them.
On the other hand the Arabic writers offer us opinions of who his father and his mother were.. some of them say
- that Peleg was his father:
- George Elmacin (a Coptic Christian historian and wrote in both Arabic and Latin) says, “Peleg lived after he begat Rehu two hundred and nine years; afterwards he begat Melchizedek, the priest whom we have now made mention of.”
- Patricides, another Arabicr writer, expresses himself after this manner,
“they who say Melchizedek had neither beginning of days, nor end of life, and argue from the words of the Apostle Paul, asserting the same, do not rightly understand the saying of the Apostle Paul; for Shem, the son of Noah, after he had taken Melchizedek, and withdrew him from his parents, did not set down in writing how old he was, when he went into the east, nor what was his age when he died; but Melchizedek was the son of Peleg, the son of Eber, the son of Salah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah; and yet none of those patriarchs is called his father. This only the Apostle Paul means, that none of his family served in the temple, nor were children and tribes assigned to him. Matthew and Luke the evangelists only relate the heads of tribes: hence the Apostle Paul does not write the name of his father, nor the name of his mother.”
Made like the Son of God: Melchizedek was made like the Son of God. It really isn’t that Jesus has Melchizedek’s kind of priesthood. Instead, Melchizedek has Jesus’ kind of priesthood.
“Made like” in Heb. 7:3, is apho-moiomen-os, a Greek word used nowhere else in the New Testament.
Guthrie says, “It is a suggestive word, used in the active of ‘a facsimile copy or model’ and in the passive of ‘being made similar to.’“
Meyer says, “It was as if the Father could not await the day of His Son’s priestly entrance within the veil; but must needs anticipate the marvels of His ministry, by embodying its leading features in miniature.”
Wuest says,
“It is important to note that the likeness of Melchisedec is not to Messiah as Son of Man but to Him as Son of God. As Son of Man He was born and died. As Son of God, neither could be said of Him.”
Remains a priest continually:
Either this refers to the continuation of the priesthood of Melchizedek, or it is evidence that Melchizedek was actually Jesus appearing in the Old Testament. Jesus’ priesthood does remain to this day, and into eternity.
Wuest says,
“The words “abideth a priest continually” are not to be construed with “made like unto the Son of God.” The latter clause refers to what has preceded. It is not here likeness with respect to priesthood that is asserted, but likeness with respect to duration of being which is asserted.
In view of the fact that there is no record of the death of Melchisedec, it is assumed that he is still alive, and is therefore still a high priest, thus, a fitting type of the eternity of being of the Messiah as a High Priest.”
Melchizedek is represented as being greater than Abraham because Abraham paid tithes to Him, and because Melchizedek was the one blessing Abraham.
Heb. 7:4-10,
“Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.”
So to speak in Heb. 7:9 is important.
The writer to the Hebrews knows he is making an allegorical point, so he doesn’t want to be taken too literally.
As well, the lesser is blessed by the greater. Therefore Melchizedek showed he was greater than Abraham when he blessed Abraham. On his part, Abraham accepted that Melchizedek was greater when he received the blessing.
Clark sites MacKnigh as saying, “The blessing here spoken of . . . is not the simple wishing of good to others, which may be done by inferiors to superiors; but it is the action of a person authorized to declare God’s intention to bestow good things on another.”
There is much more information in the audio/video of the actual message. I hope you listen, learn and enjoy!
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