It's Boxing Day. We had a solid week of snow leading up to the 24th, followed by a warm-up and rain for the last 48 hours. I hadn't been able to see the surface of the road outside much since November, but now it's a sheet of slush with pools of water, and the odd icy patch. Here and there, gravel peeks through the slush. That doesn't sound very nice, but I'm sitting next to the wood stove, the roof is doing its job, and I have hot coffee. So really, I've got it pretty good.
I've been contemplating Genesis 14 over the last week. At this point I only have scattered observations, but I thought if I were to write them down here, it might help organize them. And of course comments from others can be very helpful!
The first time Scripture calls someone a king is Genesis 14:1. Genesis 10:9–10 tells us Nimrod had a kingdom in Shinar, so we might argue that he's the first king in Scripture, but while Genesis 10 says that Nimrod had a kingdom, it doesn't say he was a king. The first king Scripture names is Amraphel, the king of Shinar.
Scripture portrays Shinar as the center of earthly power, starting from Nimrod. Both Babel (Genesis 10:10) and Babylon (Daniel 1:1–2) are in Shinar. And we sometimes forget that while Babel and Babylon are generally portrayed as opposing Him, God names Nebuchadnezzar "king of kings," (Daniel 2:37) and gives him dominion over the whole earth. No doubt Scripture uses Babylon as a symbol of wickedness (Revelation 17:5, etc.), but Babylon's place at the head of Gentile authority was by divine decree (Daniel 2:37ff).
Genesis 14 names the first priest too: Melchizedek, the king of Salem (Genesis 14:18). He's both a priest and a king, and we don't have to wonder whether he prefigures Christ, because Hebrews 7:1–3 is explicit. Melchizedek is a type of Christ.
All told, there are ten kings in Genesis 14: nine are named in the first two verses (Genesis 14:1–2), and Melchizedek is named near the end (Genesis 14:18). The first four kings (including the king of Shinar) launch quite a campaign (Genesis 14:5–9) that comes to a climax with a four-against-five battle between Chedorlaomer and his allies against the king of Sodom and his allies.
I find it interesting that Scripture specifies (Genesis 14:9) that four kings prevail over five.
I find it interesting, too, that Scripture mentions several lands that fall to the four kings: there are seven named – including the land of the Amalekites – before we read about the battle at Siddim (Genesis 14:5–8).
After the battle, Chedorlaomer and his allies loot Sodom and take the people there captive, including Lot. That prompts Abram to action.
Genesis 14:13 tells us Abram had three allies: Mamre, Eschol, and Aner. Although Scripture tells the story as though Abram and his 318 men fought alone, we find at the end that his allies were there too (Genesis 14:24). I assume the 318 men were only Abram's household; I assume the force Abram led was something like four times that many.
Scripture doesn't tell us much about Abram's neighbors. I suspect our concept of Abram being a more-or-less isolated pilgrim is not entirely accurate. Both Genesis 14 and Genesis 23 describe friendly relations with the Canaanites. At one time I had envisioned Abram living among hostile pagans, but his allies (Genesis 14:13), Melchizedek (Genesis 14:18), and Ephron and the sons of Heth (Genesis 23:10) all seem to point to a much less hostile environment. Certainly Scripture has only good to say about Melchizedek, although Joshua destroyed his successor four hundred years later (Joshua 10:1, 22–26).
Melchizedek is a type of Christ, Hebrews 7:1ff is explicit. Darby points out ("The Melchisedec Priesthood of Christ", Collected Writings, Volume 2, pp. 64–73) that Melchizedek is a priest who doesn't offer for sins. His priesthood is characterized not be sacrifice, but by blessing: he stands between God and man and blesses them both. And he gives Abram bread and wine, foreshadowing the Lord's feeding us with His own flesh and His own blood (John 6:47–55).
And as Darby points out, "the Most High God" is a millennial title for God. Melchizedek points forward to a millennial Christ. I don't want to push this point too far... we think of priests as offering for sin; the Levitical priesthood seems very much to center on that. But Hebrews points us to the more excellent ministry: enabling us to draw near to God. Christ has offered for sins once, and has done it in a way that never needs another offering (Hebrews 10:1–13). But that's not all a priest does. Melchizedek points us to a need that goes beyond the offering for sins: Melchizedek doesn't offer for sins, but he's a priest nevertheless, and a greater priest than Aaron (Hebrews 7:4–6). Aaron points to Christ's finished work, Melchizedek points to His unfinished work.
We rest in Christ's finished work, but we "press on" (Hebrews 4:14–16) as a result of His unfinished work.
Of course the error of so many Christians is confusing those two things. We have peace with God because of what Christ has done (Romans 5:1), and we are powerless to undo that. We err when we try to get peace with God any other way. And we err when we think having peace with God means there's no need for pressing on. There's a ditch on both sides of the road, but as Alan points out, the deeper ditch is probably the first one.
(Edited to fix some spelling and grammar mistakes, I rushed through proof-reading this one, I'm afraid)
11 comments:
We rest in Christ's finished work, but we "press on" (Hebrews 4:14–16) as a result of His unfinished work.
The bridging verse between these two truths is Romans 5:10 “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.”
There is a great need amongst present day believers to recognise there is much more to Christianity than the death of Christ. Our present dispensation takes character from the present life of Christ in heaven and the Spirit on earth.
I believe in 2022 we have seen seen Satan move the world nearer to the days prefigured by Nimrod - a one world order, ruled by a rebel dictator who will introduce a world religion and economy. The coming of the Lord draweth nigh!
On a personal note, Mark thank you for the encouragement you have provided during this year and for offering us a space where we can meet with like - minded believers.
“The bridging verse between these two truths is Romans 5:10 “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.””
That’s brilliant! I’ve often wondered what the bridge is between Romans 1-5 and 6-8. We talk so much about “sins” and “sin,” and the change of subject at 5:12, but I’ve always felt there isn’t an absolute break, but must be a flow of thought through 5:1-11 into 12 and beyond. And I think you have nailed it, brothers, with this about Christ’s finished / unfinished work, and resting / pressing on. Very helpful!
Staying with Hebrews, we have the finished work an the unfinished work of Christ distinguished in the four references to Him sitting down. The first two refer to His finished work of propitiation, the next to His unfinished work of intercession.
“…who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high…”
Hebrews 1:3
“And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God…”
Hebrews 10:11,12
“Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens...”Hebrews 8.1
“...looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”
Hebrews 12:2
His intercession involves Him being at the right hand of the throne, the place of power. It is not only that He prays for us but He can bring the power of the throne of God to bear upon our lives and circumstances.
Thank you, Robert. Very helpful!
I have no doubt that there is a shift in focus at 5:12. What has always intrigued me is that vs. 12 begins with “Wherefore” (“therefore” NKJV, ESV), which indicates a relationship to what has immediately gone before. What is that relationship?
Perhaps William Kelly gives us some help, when commenting on 5:11:
“The chapters that follow can scarcely be thought to carry the soul into a deeper blessedness. Privileges are there very fully developed, security is more elaborately affirmed of the Christian in the face of adverse circumstances and enemies, in Romans 8 above all; but I know not that any joy even there rises up to the boasting in God we find here. It is at once the occasion for the heart both of the most profound repose and of the utmost spiritual activity. Worship is its expression. The outflow of the joy of the redeemed in the rest of God is thus anticipated. We begin the new song that will never end; and as it is here and now through our Lord Jesus, is it not so much the sweeter to our God? Thus the deepest inward poison that Satan insinuated into man at the fall is not merely counteracted but triumphed over to the praise of God. He thus acquires His due place; but it is such a place of trustful delight as never could have been for the creature save as the result of Himself known as He is now by redemption — the God who has reconciled us to Himself by Jesus Christ.”
It is as if Paul has roughly sketched out the extent of the results of Christ’s work in 5:1-11, but then goes on to work out the practical detail in 5:12-8:39. Romans 5:10, “we shall be saved by His life,” is definitely a neat summary statement of the teaching of Romans 6-8.
There is an allusion to the future at the beginning of chapter 5 (verse 2), followed immediately by present enjoyment of the love of God, and glorying in Him. There is something similar in chapter 8: an allusion to the future, and then the present knowledge of the love of God in Christ that will carry us on into that future. Chapter 11 also alludes to the future, and ends with Paul glorying in God. Perhaps there are three cycles, all ending similarly, all based upon what God is doing through our Lord Jesus Christ.
A little New Year’s portion for you all:
https://www.stempublishing.com/magazines/bt/BT_NS10/1915_197_Heavenly_springs.html
"Heavenly springs"; or, Ever New
What a way to start the new year!
Thank you, Rodger
Heavenly springs are ever new!
Robert said "On a personal note, Mark thank you for the encouragement you have provided during this year and for offering us a space where we can meet with like - minded believers." Agreed!!!
Yes, Robert - it's very dark out there -The coming of the Lord draweth nigh!
Maranatha!!!
Romans 1-5:11 discusses the problem of sins and the answer is in the death of Christ and the truth of justification. Romans 5:12 - 8:39 examines the problem of sin in the nature. The answer is in the present life of Christ and the truth of deliverance. We cannot be justified from our nature, nor can we suppress it by means of the law. There are broadly speaking three things from which we need to be delivered: our stock, our sin, our self.
In Romans 5:14 we learn that Adam was a type of Christ in this respect - both men committed one act in their lifetime and as a result they became the federal head of a race of men. Adam committed one act of disobedience and became head of a race of sinners. He was not created the federal head of a race. Likewise, Christ committed one act of obedience at Calvary and He became the head of a race of men. He was not born the federal head of a race. It could only be true of Him after Calvary. Mankind is separated out in the chapter as either in Adam or Christ. The final count is in v.19 many made sinners, many made righteous. Romans 8:1 summarises ch 5 ‘there is therefore no condemnation to them which are in Christ Jesus’. This involves headship and not the believer’s walk.
In Romans 6 sin in the nature is viewed as something that can never be conquered. We need deliverance and the starting point is knowing, believing and reckoning that what Christ has done is true for us. It is one thing to say, Christ died for me, quite another to say, I have died with Him. Once we see our place as ‘dead indeed unto sin’, we can enjoy being ‘alive unto God through Jesus Christ our Lord.’ Romans 8:2 sums up chapter 6 -‘ for the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death’.
In Romans 7 it is self that is in view. Although Paul reaches for the law to resolve the problem. Look at the number of personal pronouns in the chapter - I, me, myself and you will find the main problem from which we need delivered. Perhaps he accepted that justification is by faith but sanctification could be by self effort and law keeping. He won’t have been the last believer to think that. The first four verses are key to understanding the chapter. The believer cannot be delivered by being married to the law and Christ at the same time. That ends in wretchedness v.24. The only way of deliverance is to recognise our marriage, ‘to Him who is raised from the dead, that we should bring forth fruit unto God’. Paul learned to turn away from himself and ask ‘who shall deliver me’. Once again, the answer comes from the present life of Christ. Romans 8:3,4 sums up the teaching of Romans 7.
The climax of Paul’s teaching is that the Christian life revolves around two truths - there is a Man living in heaven and the Spirit living on earth. Both Divine persons make intercession for us and supply the necessary strength for us to live through ‘the sufferings of this present time’, not as wretched men but as more than conquerors through Him that loved us.
Much more could be said but I hope this outline is of some help.
It takes courage to believe what Scripture says: "Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God" (Romans 7:4). We want oh-so-badly to put caveats and qualifiers on that statement, to try and avoid the complete break that Scripture teaches.
And really, it would be a terrible thing for us to say that on our own, without the explicit statement from the word of God. The Law is holy and just and good, so it's odd to think that the path to fruitfulness for God would come from our having died to it.
The Law is good, but I am not. This is the problem.
I confess I've never heard "sin, stock, and self" before. That's very good.
To follow on from Rodger's point, love is the key. It is no longer, 'thou shalt, thou shalt not'. The believer who lives in the good of Christ's love and is empowered by the Spirit finds 'the righteous requirements of the law fulfilled in us'. Paul said, 'the life that I now live,(in contrast to the past life under the law) I live by faith in the Son of God who loved me and gave Himself for me'. Gal 2:20
The law said, 'thou shalt not steal'. The man who is renewed in the spirit of his mind far exceeds the law in Ephesians 4:28 'Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.' He stops stealing, goes to work, does what is good, and he gives to the needy.
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