Genesis

THE life of restful fellowship with God (Gen 13:18) is now to be disturbed by a new emergency issuing in new experiences. Communion with God is constantly found to be the preparation for new crises in the Believer’s daily life.

Clearly we have here a contemporary record of the events described. Elam is seen to be supreme over Assyria and Babylon, and it was of the utmost importance to Elam to keep the Jordan valley free and open on account of the trade route to Egypt, with all that intercourse in commerce meant to those Eastern lands. Five kings of Eastern Palestine (Gen 14:2) had been subject to Chedorlaomer, the leader of the four kings of the East. Then came a rebellion on the part of the Palestine tributaries, followed by the expedition of Chedorlaomer and the kings that were with him (Gen 14:5-7). The vale of Siddim was the scene of the battle, with the result that the kings of Sodom and Gomorrah were entirely vanquished.

It is well known that up to quite recent years certain schools of modern criticism rejected this chapter as wholly unhistorical. The discovery of tablets, however, has altered this view, and goes far towards demonstrating the essential historicity of the entire chapter. Chedorlaomer appears on the tablets as Kudur Lagamar and Amraphel as Hammurabi. The discovery of the code of Hammurabi during the last few years has given a further confirmation to the historical character of this chapter. (For a popular discussion on this subject, see Sayce’s Monument Facts and Higher Critical Fancies, chapter IV.)

Among the captures from the kings of Sodom and Gomorrah was Lot, who was taken prisoner, and carried off to the East. It is evident that Lot had overlooked the fact that others besides himself were thoroughly aware of the fertility of that neighborhood. It was not likely that he could expect to enjoy sole and unmolested possession of so advantageous a position. As he journeyed in the train of his captors we wonder what were his feelings and whether he thought of his uncle Abraham in perfect safety, although only a few miles off.

How was it that Lot was taken captive, for we read only that he pitched his tent towards Sodom (Gen 13:12)? It is evident that this did not satisfy him, for now we read that he dwelt in Sodom (Gen 14:12). The consequences of this false step were as disastrous as they were thoroughly deserved. No godly man can ever deliberately dwell in Sodom with impunity.

An escaped prisoner came and told Abraham of what had happened, and for Abraham to hear that his brother was taken captive was to decide at once on his rescue. How very touching are the words when Abraham heard that his brother was taken (Gen 14:14). There is no root of bitterness here. He does not say "It serves him right or Let him alone."

Abraham now appears before us in a new aspect, showing himself to be a man of thought and skill, and of bravery. There may also be a touch of patriotism in it in relation to Canaan, his adopted country. New emergencies call out new powers. Apart from these circumstances no one would have credited Abraham with these remarkable qualities. He arms his trained servants and sets off in pursuit, arriving quickly at the northern end of Palestine at Dan.

The pursuit extended to 120 miles, and by a bold stroke of strategy, dividing his servants into separate companies, he smote the enemy from different directions, and pursued them far beyond the limits of Palestine, and nearly as far north as Damascus. The prompt action, the skilful leadership, and the brave, determined attack are interesting revelations of this new side of Abraham’s nature.

Abraham was entirely successful, for he rescued Lot and all his household, besides the recovery of the goods belonging to the kings of Sodom and Gomorrah. As they journeyed back, uncle and nephew, we again wonder what were Lot’s thoughts. There is no record of any expression or even feeling of gratitude, and the fact that he deliberately went back to Sodom is another illustration of the essential shallowness and worldliness of his mind in contrast to the magnanimity and genuine spirituality of Abraham.

1. Some elements of a godly life.

Looking closely at the narrative we cannot fail to see in it some essential features and most beautiful aspects of the life of a child of God.

2. The explanation of these elements.

It is all slimmed up by faith in God. By faith Abraham was enabled to feel and show this sympathy, for the simple reason that God was all in all to him, and he could in the true sense afford to be tender-hearted and unselfish. By faith Abraham possessed and manifested decision, because he was in constant touch with the Source of all power, and was strong in his God to attempt and do great things. "By faith" Abraham was enabled to cultivate and reveal his capacity as a man of affairs because God is the God of all grace, and provides grace sufficient for all His servants in every emergency, and even when the Believer’s life commences with only a partial capability in certain directions, it is wonderful how grace can cultivate this faculty and enable the man to do wonders for God. Faith thus purifies and instructs the mind, softens and stirs the heart, and strengthens and controls the will. This is the victory . . . our faith.