06.4.3. Abram's Conflicts to Deliver Lot
III. -- ABRAM’S CONFLICTS TO DELIVER LOT
WE come now to the conflicts into which the spirit of faith is drawn, in its endeavours to deliver and save the outward man, which yet is dear to it. The letter tells of the part which Abram took in the wars which the seed of Shem carry on against the seed of Ham; for of the kings whose contests are here described, four are of Shem’s, and five of Ham’s seed (Genesis 14:1-16). In spirit we see here the conflicts into which our faith is drawn, through the workings of certain powers springing from the Shem and Ham within us, in hopes of freeing and saving that outward man, of which Lot is the appointed figure.
First, to mark it within. To understand this we must remember what Shem and Ham represent respectively. They are certain minds growing out of the regenerate soul, which as years roll on produce many varying forms of life. (Note: See on Genesis 10:1-32) Now we read that before Lot left Abram, and before Abram entered into this conflict, the kings of the line of Shem, -- Shinar, Elam, and the rest, -- had been engaged in overcoming certain giants and others of the line of Ham, that is, certain reasoning powers springing from the contemplative mind in us, though much debased and fallen, as Shinar and Elam were, yet strive to overcome those open and gigantic evils, which, like the Rephaim, spring out of Ham, that is, the darkened and rebellious mind. These gigantic evils are put down by Shem’s seed; but another branch of Ham’s race, namely, the kings of Sodom and Gomorrha, rise in rebellion; when again Shem’s seed strive to restrain them, and after sore conflict do overcome them. At this point the conflict of these two seeds touches Abram, that is, the spirit of faith; for Lot, the outward mind, having departed from Abram or faith, is taken captive by the kings of Shinar and Elam, those reasoning powers which grow out of the contemplative mind, and is only delivered by an effort of faith, and even so only delivered for a season, for Lot again returns to dwell in Sodom. (Note: Ambrose traces the inward fulfilment, De Abr. l. ii. c. 7, § 41. As to the numbers here, viz. five and four, Augustine says, that five always refers to something connected with the senses. -- Enar. in Ps. xlix. (E.V. 50,) § 9; Tract. in Johan. xv. § 21, and xxiv. § 5. He instances the five barley loaves, the five husbands of the woman of Samaria, the five brothers of the rich man, and other fives, as all connected with the five senses; while four is always connected with the world. -- Serm. cclii. c. 10; De diebus Pasch. The mystical serpent of the Hindoos is generally represented with five heads, which are said to signify the five senses. See Payne Knight’s Inquiry into the Symbolical Language of Mythology, p. 56.) But all this effort on Lot’s behalf, fruitless as it seems, -- for Lot returns to Sodom, and settles down where he is only saved so as by fire, -- brings into view the mind of faith in its relations to those powers which are figured by the contending kings. Abram stands apart from all. From such powers faith receives no help, waiting for its portion from the Lord Himself, and when it pleases Him; and while thus refusing to be enriched on earth, suddenly receiving gifts from One, whom as yet it knows but little of. For now the Prince of Peace comes in and makes a feast; and faith strengthened by such food is proof against all the seductions of the king of Sodom, that is, the defiled and self-loving fleshly mind. (Note: Ambros. de Abr. l. ii. c. 8, § 45.)
Such is the conflict figured here, true in thousands who cannot yet unravel it. They know that before faith comes their reasoning mind has striven to overcome certain gigantic evils in them, that some of these have been overcome, and that after this the evil apparently subdued has again burst out in them, and that again their reason has sought to master it. All this conflict they have known, and further that at a certain point, faith, which has now come, takes part in these struggles, seeking to bring the outward man to walk with the inner man. But the conflict, though felt, is not understood; and hence the picture of it here, as set forth in type, is unintelligible.
------------
I therefore turn to trace it without, as it is fulfilled in the outward kingdom of the professing Church. The selfsame minds are there at work, but, the field being wider and more outward, their works are more visible. In this view Abram’s effort to save Lot figures the conflict into which true men of faith come in their attempts to deliver those of their brethren, who, like Lot, though righteous, yet cling to outward things, -- fightings in which true believers would have no part, were it not for the declension of their brothers, who go down Sodom-ward.
Here incidentally much light is thrown on the state of that world, from which by grace the man of faith is separated.
We read that the kings of Sodom and Shinar, with their respective allies, have long opposed each other bitterly; but all their wars have ended the same way: the king of Sodom is always conquered by Shinar or Babylon. (See Genesis 10:10; Genesis 11:2.) (Note: In Joshua 7:21, addereth shinar, "the garment of Shinar," is translated the "goodly Babylonish garment." See also Daniel 1:2 and Zechariah 5:11.) The story is told at length. The king of Shinar first masters the king of Sodom. For a certain period, "twelve years," the king of Sodom pays tribute. At the expiration of this time he rebels. Then comes the king of Babylon with his allies, and smites first the Emims and other giants, and then all the country of the Amalekite; after which he routs the king of Sodom, who loses all his goods, but is not slain (Genesis 14:1-10). The import of this is most plain. Shem’s sons here strive with Ham’s sons; shewing what bitter strife and keen controversy there is between the religious and the irreligious world, subsequent to regeneration. For the kings of Shinar and Elam are of Shem’s seed, sons of him who passed the flood, but who have fallen from contemplation into mere reasonings, and so have perverted the best things. Sodom is the seed of cursed Ham, closely allied to Mizraim or Egypt, and in a land "like the land of Egypt" (Genesis 13:10), the figure of those who turn from the truth, and live in open ungodliness and shameless self-love. (Note: In the Apocalypse, the three great forms of the world set before us are Sodom, and Egypt, and Babylon. In Revelation 11:8, the great city is seen as "Sodom and Egypt, where also our Lord was crucified." This is the sensual and ignorant world. In Genesis 17:1-27 and Genesis 18:1-33 the same great city is seen as Babylon: this is the religious world. In Genesis 16:1-16, which foretells the "seven last plagues," we find the plagues of each of these cities. The "noisome sore" (Revelation 16:2), the "waters turned to blood" (Revelation 16:4), the "kingdom full of darkness" (Revelation 16:10), -- these are the plagues of Egypt (Exodus 9:8-11; Exodus 7:17-20; Exodus 10:21-23). The "drying up of the Euphrates, and the invasion of the kings of the East" (Revelation 16:12), -- this is the judgment of Babylon (Jeremiah 51:13; Jeremiah 51:36; Jeremiah 50:38; Isaiah 44:27-28). The "voices, and thunderings, and lightnings, and great hail" (Revelation 16:18), -- this is the destruction of Sodom (Genesis 19:24-25).) Now these two seeds, Shinar and Sodom, have at times great conflict and controversy. But always with one result; Sodom is no match for Babylon. The religious reasoning world can always master the irreligious world. Yea, though at times Sodom throws off the yoke, Babylon can always reimpose it. In these conflicts, too, Babylon (as a sword of God, for even "the wicked are His sword," Psalms 17:13,) is used to rid the world of certain gigantic evils: for the king of Babylon "smote the Rephaims, (or giants,) in Ashteroth Karnaim, and the Emims, (who were also giants,) in Kiriathaim." (See Deuteronomy 2:10-11.) (Note: I may add here, for it is significant, the rest of the history of these Rephaim. They were first smitten by Babylon: a remnant, however, was left till Joshua’s days. -- Joshua 12:4; Joshua 13:12; Joshua 17:15. The last of these giants seem to have been slain in the time of the kingdom under David. -- 1 Chronicles 20:4; 1 Chronicles 20:6; 1 Chronicles 20:8. They are never heard of when we get to Solomon’s reign.) The religious world, in its conflicts with open irreligion, has plainly destroyed some gigantic and crying evils. But Babylonians are not therefore Israel: the religious world, though religious, is still the world. Babylonians may destroy Rephaim; at times it suits their purpose to do so, for there are evils in the world which stink even in the world’s nostrils; nay, they may even "lay waste the field of the Amalekite and Mount Seir," for the flesh in some of its forms is hated by the religious world (Genesis 14:7). (Note: The Amalekite was one of Esau’s sons. -- Genesis 36:1, &c. As such, as the offspring of him, who, as the rejected firstborn, has ever been one chief type of the flesh, Amalek, even as his father Esau, stands a type of the same flesh, though in rather a different aspect, and at a further stage. See more on this under Genesis 36:1-32. Mount Seir was Esau’s dwelling. -- Genesis 32:3; Deuteronomy 2:5. It is "the field of the Amalekite," not the Amalekite, which the king of Shinar now lays waste. This is significant.) They can do all this, but they cannot walk with God. Nevertheless, they can overcome Sodom, though its king escapes them, to meet ere long his destruction from another hand.
Now "Lot dwelt in Sodom" (Genesis 14:12). This fact links the strifes of the religious and irreligious world with the walk of the man of faith. Abram at Hebron, a stranger with his tent, though he may hear these "rumours of wars," has no personal interest in them. Very different is it with those, who, like Lot, live in the world. To such the strifes of the religious or irreligious world must be of deepest moment. Thus many questions, with which we should have nothing to do, touch us simply because we are not where we ought to be; and thus the faithful too, who are in their place, are involved in conflicts through the captivity of their unfaithful brethren. But this is not the doctrine of the world, for Sodom and Babylon both agree that the believer should not stand aloof from such controversies. Often have I heard the grounds on which both sides claim the pilgrim. Babylon, the religious world, cannot understand how persons claiming to be the called of God can hesitate to join them in opposing open evils. Gigantic evils, such as Emims and Rephaims, -- the sphere of the flesh’s dominion, "the field of the Amalekite," -- and above all, "Sodom," the wicked world, with its many crimes, seem to Babylonians reason enough for the believer to join them in subduing such adversaries. On the other hand, there are some in Sodom, righteous souls living in too great contact with the irreligious world, who, having by experience known Babylonian bondage, are content, like Lot, to make common cause even with the godless and unclean, if only they can break the yoke of the king of Babylon. And such would like to see true believers with them; but from both is Abram separate, till his brother Lot is led away captive towards Babylon. Then does he come down from the quiet hills of promise to the strifes in which his brother is, giving up his ease to rescue a brother out of Babylonian captivity.
Thus is Abram brought into collision with Babylon, that is, the religious world. We never hear of his fighting with Sodom. His place is separation from and intercession for, not war against, it. But as respects the religious world, the believer at times, to free brethren, is forced to contend with it. And strange as it appears, that believers will not join in the strifes of Sodom or Babylon, it seems yet stranger that, if either are assailed, the religious world should be that which is fought against. But so it has been from Christ’s days to these: Pharisees are judged, while open sinners are pitied. The motives of the men of faith are not seen or understood, and "though he discerneth all things, yet is he discerned of no man" (1 Corinthians 2:15). The result is, Lot is freed by Abram. The pilgrim brother (Note: Here only (Genesis 14:13), Abram is called "the Hebrew," ha ibriy [H5680], rendered by the LXX., ho perates, or the passenger.) is the means through whom deliverance comes. The man who has been alone with God is the man who can break the chains of Babylon for his unfaithful brethren. And many a gift yet comes to failing souls through brethren with whom they hold no communion, whom they judge as extreme in their views, and to whom they practically prefer the company of such as know not God. Sooner or later, however, God vindicates His own. The pilgrim brother is the helper in time of need. This leads to trial of another sort. Abram, victor over the kings of Shinar and Elam, is tempted by the other king; for "the king of Sodom came out to meet him after his return from the slaughter of Chedorlaomer;" but Abram, strengthened by Melchisedek’s bread and wine, and blessed by him, refuses the king of Sodom’s proffered fellowship (Genesis 14:17-24).
Such a trial meets believers yet; the rulers of the darkness of this world (Ephesians 6:12; 1 Corinthians 2:8), successfully opposed in one form, meet us in another. The hour of victory is the chosen time. Opposition to one form of evil brings us sometimes very near to other evil; and he who has been in collision with the religious world will surely be met by another spirit from the irreligious world. If the king of Shinar be slain or put to flight, the king of Sodom is at hand, though humbled, seeking the man of faith. And without God’s grace, it would be natural enough for the man who had opposed Babylon to make a league with Sodom. Many have been thus ensnared; but men of faith, in the hour of temptation, are met by other help. Thank God, there is a "Priest of the Most High," who is also "King of Righteousness and Peace," who in times of danger draws nigh to the elect, and, by His gifts of "bread and wine," strengthens them. I need not tell what "bread and wine," or what "King and Priest," is represented here, (Note: See Hebrews 7:1-28. Having the comment of an Apostle here, we need no others; but the following passages in the Fathers may interest some: -- Clem. Alex. Strom. l. iv. p. 637; Cyprian, Ep. 63; Isid. Pelus. l. i. Ep. 431; Augustine, De Civit. l. xvi. c. 22.) who has said, "Lo, I am ever with you," but who peculiarly reveals Himself when we seem to be tempted above that which we are able, and by foretastes of the good things of Salem leads us to refuse "from a thread to a shoe-latchet" from Sodom’s wicked rulers. For the fainting soul, even of a saint, if empty, might thirst after the dross which the king of Sodom offers us. Well does the tempter know his time, and that when the man is "an hungered," then is his opportunity (Matthew 4:2-3). Israel learnt this in the desert. Water failed them; then thoughts came in of "the vines and pomegranates of Egypt." Then the Lord gave water; and he that drank thereof thirsted no more for Egypt, but was satisfied. Then "they sent to Edom, saying, Let us pass, we pray thee, through thy land; we will not pass through thy fields or through thy vineyards, neither will we drink of the water of thy wells; we will go by the king’s highway; we will not turn to the right hand nor to the left until we have passed thy borders." (See Numbers 20:5; Numbers 20:17; Numbers 21:5; Numbers 21:16-22.) So it is ever. The soul must be filled. If it have not the Lord’s comforts, the vines of Egypt will be thought of. If it be full, and the living waters are tasted, the pilgrim can say, "I want not thy goods, only let me go onward along the king’s highway." And so when men of faith after conflict are faint, the rulers of the darkness of this world meet them, and might entrap them, did not the bread and wine of the King of Salem make them proof against all other blandishments. And "Melchisedek blessed Abram and said, Blessed be Abram of the Most High God, Possessor of heaven and earth; and blessed be the Most High God, who hath delivered thine enemies into thine hand." He blesses the believer, and blesses the Most High; and, foreseeing faith’s long trial, reveals God’s character under that name, -- "Possessor of heaven and earth," -- which Abram at that moment most needed; as if to say, If He is thy God, if thus He meets thee by His Priest, in an hour of weakness feasting thee with bread and wine, for which others have laboured, and which cost thee nothing, then thou needest not the gifts of Sodom’s fallen king. And Abram feeling this, not only refuses to be enriched by Sodom, but becomes a giver: "He gave Melchisedek tithes of all." For gifts call forth gifts; and of that which God hath given it, faith gives a portion with gladness to the Lord’s Anointed. And withal, Abram, while prescribing this high path for himself, can see how vain it is to expect it from those who do not know God. If there is a mark of pretended grace, it is the zeal to make our walk the rule, to raise or cut down all to our standard. Where there is real grace, its possessor knows how He who came down here for men meets them where they really are, and not where they are not; and that as grace is a gift, if others lack it, no end is gained by laying on them burdens which without grace they cannot bear. So Abram says of those who went with him, -- Aner, Eschol, and Mamre, -- "Let them take their portion: I have lifted up my hand to the Lord that I will take nothing" (Genesis 14:22-24). But these may not know Him. He therefore requires none others to walk as he does. If example avails, there is his example; but life is a reality, not to be copied without power. The true believer, therefore, would rather that men should be true according to their measure and where they are, than false by pretending to be what they have not attained to. If he gloried in their flesh, it might be otherwise; but such an one glories, not in disciples, but in the cross of Christ. The King of Salem yet lives, "a Priest for ever after the order of Melchisedek;" and the believer who has striven with the rulers of the darkness of this world, will yet meet Him with His bread and wine in the pilgrimage. "As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God" (Psalms 48:8).