The Book of Genesis
Part 30
We have now come to one of the noblest chapters in the entire history of our patriarch, Abraham. His deep affection for his captive brother, and his successful effort to recover him stir our hearts to admiration and emulation.
A very interesting passage occurs in Gen. 14:13, 15:1. It is the account of the two patriarchal priests, Abraham and Melchizedek.
In ancient times, the head of each family was the priest for the household. Among the patriarchs whom we see acting as priest and offering sacrifices are: Job (Job 1:5), Abraham (Gen. 12:7, 8:22), Isaac (Gen. 26:25), Jacob (Gen. 33:20, 35:7), Moses (Ex. 17:15 and 24:4), and of course Melchizedek. The combination of headship and priesthood in the family apparently was a divine appointment during those early years of human history.
As we consider the two patriarchs in this portion, we notice that, although both were priests, there are several interesting contrasts between them (Heb. 7). First Melchizedek is called the greater, Abraham the less (Heb. 7:3). Second, Melchizedek is without recorded genealogy or death, but of Abraham we have recorded both his ancestry (Gen. 11:31) and his death (Gen. 25:7-8). The records make it appear as if the first had lived forever, and the second for only a life span. Third, Abraham pays human tithes to Melchizedek while Melchizedek bestows a divine blessing upon Abraham. Fourth, we read that Melchizedek was made like unto the Son of God, that is, in the inspired records that are given of him (Heb. 7:3), whereas, the comment that is made about Abraham only states that he was the ancestor of Levi, the tribal father of Aaron. Fifth, Melchizedek was a reigning king; whereas, Abraham is called a prince merely to honour him (Gen. 23:6).
These contrasts prove that, while both these patriarchs were priests in their own right, they typify for us two different priesthoods, one superior to the other; Melchizedek, the priesthood of Christ, and Abraham, the priesthood of Christians. These two priesthoods, that of Christ and that of Christians, are brought together in Eph. 4:32, 5:2. In these portions Christ is pictured as a priest offering Himself as a sweet smelling sacrifice to God for us, His divine love is seen expressing itself in His offering. Furthermore, we are enjoined to do likewise, to express our love to one another in sacrifice, in a burnt offering with its drink offering that retains nothing for itself. Such surely is priestly love. Let us examine this subject more closely.
Priestly Love
Abraham, the patriarchal priest, beautifully illustrates this for us in his love for his needy brother, Lot. His compassionate affection on this occasion ascends to the Lord as sweeter than many a burnt offering. Let us look more carefully at this priestly sacrificial love, the love that one brother should manifest to another; first, in the light of the New Testament; and, then, in the light of the example of Abraham.
Brother Love
The standard: The high and holy standard of such love is the love of Christ, “As I have loved you, that ye also love one another” (John “13:34).
The evidence: There are three Scriptures in the New Testament in which saints are enjoined to love one another even as Christ loved them, and from these we learn such ideal love is:
The proof of discipleship before the world (John 13:34-35). In this matter as in all others we see that while all disciples of Jesus are Christians, all Christians are not disciples in deed.
The sign of friendship with the Lord Jesus among the saints (John 15:12-14).
The act of priesthood before the Lord (Eph. 5:1-2). Sacrificial love is as worship, a sweet savour before God.
We must now consider brother love as it is manifested in Abraham.
He acknowledged relationship (Gen. 14:14): Abraham adopts an unusual role here, the pilgrim and the stranger becomes a warrior, the priest becomes a soldier. It was not for the king of Sodom and his crown, nor for the citizens of Sodom and their property, nor for the city of Sodom and its wealth that Abraham went to war. His brother Lot was in trouble and that was sufficient for him to do the extraordinary (Rom. 15:1-2; Gal. 6:1).
He sacrificed personal feelings (Gen. 13:7-13): Lot’s apparent mercenary motive in his choice of the well watered plains of Sodom, his ingratitude to and his disrespect for his elder relative’s preference, his rashly formed association with wicked Sodom, and the resulting estrangement from Abraham might have been reasons on Abraham’s part to leave Lot in his captivity and sorrow. Abraham might well have reasoned that Lot was reaping what he had sowed (Gal. 6:7-8). This is not the attitude of priestly love. Abraham sacrificed all personal feelings, even feelings of resentment as well as those of revenge, and set out to deliver his brother (Jas. 5:19-20).
He sacrificed personal safety (Gen. 14:5-12): He faced the confederate kings with a handful of followers. Abraham risked his all, life and all its affluence for his brother (Gal. 6:2; 6:9-10).
He sacrificed personal interest (Gen. 14:21-24: Abraham’s behaviour is highly exemplary. His disinterestedness is admirable, for he risked all to no advantage for himself. He was none the richer for his intervention, in fact, he suffered the loss of his own personal expenses. In material things he was the poorer, but in heavenly values he was the wealthier as we shall eventually see.