​Introduction and Overview:
 
At the conclusion of chapter 13 we find אַבְרָם Avram camped beneath the oaks of מַמְרֵא Mamrei (Strength, fatness, abundance) approximately 32 km south west of בית לחם Beit-lechem (Bethlehem: House of bread). Avram had recently parted ways with his nephew Lot and had settled into his life rhythm, epitomized by the tent and altar, a sojourner in this world and one who understood the need for sacrifice. At least 15 years pass before Avram catches up with Lot again by way of delivering him from captivity.
 
The present account is the first time in Biblical record that external history is co-ordinated with Biblical history. Scholars have concluded that the topographical details suggest these events took place in the early Bronze Age (The early second millennium BCE), subsequently some believe that chapter 14 was originally an outside account that was later added by Moses, however, there is equally compelling textual evidence to the contrary. Regardless, the tribal nations in question are well documented and archaeological evidence supports the Biblical account.
 
Avram is seen exhibiting many of the characteristic qualities of a tzadik (righteous one) throughout this chapter. He is living in the secular world but he is not of it. He understands his familial responsibility and rescues his nephew Lot from captivity. He remains fiercely vigilant in his calling, and while Lot’s green pastures have become short lived, Avram soon sees the LORD’s providence at work in his right actions, even to the point of defeating a much larger combined force in the delivering of his nephew.
 
This account begins with waring kings; sees Avram drawn into a secular war due to the captivity of his nephew Lot and then concludes with Avram being blessed by מַלְכִּי־צֶדֶק Malkiy-tzedek the king of righteousness, which is closely followed by מֶלֶךְ־סְדֹם  Melekh Sedom’s, the king of burning’s attempt to compromise that blessing by offering to Avram that which wasn’t his to give.
 
The Text of בְּרֵאשִית Genesis 14:
 
War of the Chieftains:
 
וַיְהִ֗י בִּימֵי֙ אַמְרָפֶ֣ל מֶֽלֶךְ־שִׁנְעָ֔ר אַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר כְּדָרְלָעֹ֙מֶר֙ מֶ֣לֶךְ עֵילָ֔ם וְתִדְעָ֖ל מֶ֥לֶךְ גּוֹיִֽם׃
 
Gen 14:1 And it came to pass in the days of אַמְרָפֶל Amrapheil (Speaks of darkness/Gives dark council) king (Chief) of שִׁנְעָר Shinar (Country of two rivers), that אַרְיוֹךְ Aryokh (Fierce Lion) king of אֶלָּסָר Elasar (God chastens/disciplines), כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves) king of עֵילָם Eiylam (Perpetual/Eternal), and תִדְעָל Tidal (Thanks toward High) king of nations;
 
עָשׂ֣וּ מִלְחָמָ֗ה אֶת־בֶּ֙רַע֙ מֶ֣לֶךְ סְדֹ֔ם וְאֶת־בִּרְשַׁ֖ע מֶ֣לֶךְ עֲמֹרָ֑ה שִׁנְאָ֣ב׀ מֶ֣לֶךְ אַדְמָ֗ה וְשֶׁמְאֵ֙בֶר֙ מֶ֣לֶךְ ׳צְבֹיִים׳ ״צְבוֹיִ֔ים״ וּמֶ֥לֶךְ בֶּ֖לַע הִיא־צֹֽעַר׃
 
Gen 14:2 Made war with בֶּרַע Bera (In the evil) king of סְדֹם Sedom (Destruction, burning, field, demons), and with בִּרְשַׁע Birsha (In iniquity/guilt) king of עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed), שִׁנְאָב Shinav (Teeth of father) king of אַדְמָה Admah (Red Earth), and שֶׁמְאֵבֶר Shemeiver (Name that is strong) king of צְבֹיִים Tzevoyiym (Beautiful ones), and the king of בֶּלַע Bela (devouring, destruction, engulf), which is צֹעַר Tzoar (Insignificance).
 
כָּל־אֵ֙לֶּה֙ חָֽבְר֔וּ אֶל־עֵ֖מֶק הַשִּׂדִּ֑ים ה֖וּאcיָ֥ם הַמֶּֽלַח׃
שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה עָבְד֖וּ אֶת־כְּדָרְלָעֹ֑מֶר וּשְׁלֹשׁ־עֶשְׂרֵ֥ה שָׁנָ֖ה מָרָֽדוּ׃
 
Gen 14:3 All these were joined together (bound in agreement) in the valley of הַשִּׂדִּים Ha-Siddim (plain), which is יָם הַמֶּלַח Yam Ha-melakh (the Sea of Salt—Dead Sea, a lake). Gen 14:4 Twelve years they served כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves), and in the thirteenth year they rebelled.
 
וּבְאַרְבַּע֩ עֶשְׂרֵ֨ה שָׁנָ֜ה בָּ֣א כְדָרְלָעֹ֗מֶר וְהַמְּלָכִים֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיַּכּ֤וּ אֶת־רְפָאִים֙ בְּעַשְׁתְּרֹ֣ת קַרְנַ֔יִם וְאֶת־הַזּוּזִ֖ים בְּהָ֑ם וְאֵת֙ הָֽאֵימִ֔ים בְּשָׁוֵ֖ה קִרְיָתָֽיִם׃
 
Gen 14:5 And in the fourteenth year came כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves), and the kings that were with him, and smote the רְפָאִים Rephaiym (healings) in עַשְׁתְּרֹת Ashterot (Cohesiveness/star goddess) קַרְנַיִם Karnaiym (Two horns), and the זּוּזִים Zuziym (roaming ones) in הָם Ham (hot), and the אֵימִים Eimiym (dreaded ones) in שָׁוֵה Shaveih קִרְיָתָיִם Kiriatayim (Plain of two cities),
וְאֶת־הַחֹרִ֖י בְּהַרְרָ֣ם שֵׂעִ֑יר עַ֚ד אֵ֣יל פָּארָ֔ן אֲשֶׁ֖ר עַל־הַמִּדְבָּֽר׃
וַ֠יָּשֻׁבוּ וַיָּבֹ֜אוּ אֶל־עֵ֤ינ מִשְׁפָּט֙ הִ֣וא קָדֵ֔שׁ וַיַּכּ֕וּ אֶֽת־כָּל־שְׂדֵ֖ה הָעֲמָלֵקִ֑י וְגַם֙ אֶת־הָ֣אֱמֹרִ֔י הַיֹּשֵׁ֖ב בְּחַֽצְצֹ֥נ תָּמָֽר׃
 
Gen 14:6  And the חֹרִי Choriy (cave dwellers) in their mount שֵׂעִיר Sei’iyr (Hairy), unto אֵיל פָּארָן Eiyl-paran (ram of glory), which is by the wilderness. Gen 14:7 And they returned, and came to עֵינ מִשְׁפָּט Eiyn-mishpat (Spring of judgement), which is קָדֵשׁ Kadeish (holy), and struck all the fields of the עֲמָלֵקִי Amaleikiy (lapping people, wrung out people), and also the אֱמֹרִי Emoriy (Sayers), that dwelt in תָּמָר חַצְצֹנ Chatzetzon Tamar (Division of a date palm).
 
וַיֵּצֵ֨א מֶֽלֶךְ־סְדֹ֜ם וּמֶ֣לֶךְ עֲמֹרָ֗ה וּמֶ֤לֶךְ אַדְמָה֙ וּמֶ֣לֶךְ ׳צְבֹיִים׳ ״צְבוֹיִ֔ם״ וּמֶ֥לֶךְ בֶּ֖לַע הִוא־צֹ֑עַר וַיַּֽעַרְכ֤וּ אִתָּם֙ מִלְחָמָ֔ה בְּעֵ֖מֶק הַשִּׂדִּֽים׃
 
Gen 14:8 And there went out the king of סְדֹם Sedom (Destruction, burning, field, demons), and the king of עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed), and the king of אַדְמָה Admah (Red Earth), and the king of צְבֹיִים Tzeboyiym (Beautiful ones), and the king of בֶּלַע Bela (devouring, destruction, engulf) [the same is צֹעַר Tzoar (Insignificance);] and they joined battle with them in the valley of שִּׂדִּים Siddiym (Plain);
 
אֵ֣ת כְּדָרְלָעֹ֜מֶר מֶ֣לֶךְ עֵילָ֗ם וְתִדְעָל֙ מֶ֣לֶךְ גּוֹיִ֔ם וְאַמְרָפֶל֙ מֶ֣לֶךְ שִׁנְעָ֔ר וְאַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר אַרְבָּעָ֥ה מְלָכִ֖ים אֶת־הַחֲמִשָּֽׁה׃
 
Gen 14:9 They fought against כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves) the king of עֵילָם  Eiylam (Perpetual, Eternal), and with תִדְעָל Tidal (Thanks toward High) king of nations (Goyim), and אַמְרָפֶל Amraphel (Speaks of darkness/Gives dark council) king (Chief) of שִׁנְעָר Shinar (Country of two rivers), אַרְיוֹךְ Ariyoch (Fierce Lion) king of אֶלָּסָר Elasar (God hastens/disciplines); four kings against five.
 
וְעֵ֣מֶק הַשִׂדִּ֗ים בֶּֽאֱרֹ֤ת בֶּאֱרֹת֙ חֵמָ֔ר וַיָּנֻ֛סוּ מֶֽלֶךְ־סְדֹ֥ם וַעֲמֹרָ֖ה וַיִּפְּלוּ־שָׁ֑מָּה וְהַנִּשְׁאָרִ֖ים הֶ֥רָה נָּֽסוּ׃
 וַ֠יִּקְחוּ אֶת־כָּל־רְכֻ֨שׁ סְדֹ֧ם וַעֲמֹרָ֛ה וְאֶת־כָּל־אָכְלָ֖ם וַיֵּלֵֽכוּ׃
 
Gen 14:10 And the valley of שִׂדִּים Siddiym (Plain) had one tar pit after another בֶּֽאֱרֹת בֶּאֱרֹת  be’erot be’erot; and the kings of סְדֹם Sedom (Destruction, burning, field, demons) and עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed) fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of סְדֹם Sedom (Destruction, burning, field, demons) and עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed), and all their food supplies, and went their way.
 
וַיִּקְח֨וּ אֶת־ל֧וֹט וְאֶת־רְכֻשׁ֛וֹ בֶּן־אֲחִ֥י אַבְרָ֖ם וַיֵּלֵ֑כוּ וְה֥וּא יֹשֵׁ֖ב בִּסְדֹֽם׃
 
Gen 14:12 And they took ל֧וֹט Lot (Covering), אַבְרָם Avram's (Exalted father, Father of a nation) brother's son, who dwelt in סְדֹם Sedom (Destruction, burning, field, demons), and his goods, and departed.
 
The names of the numerous kings illuminate the text greatly. At the end of this article I’ve rendered an allegorical paraphrase of the text of Genesis 14 in order to try and convey a sense of the spiritual forces at work within the tribal nations and their attempts to gain supremacy over the other nations of the region. These same forces can still be observed today at work in the conflicts of the Middle East.
 
It’s worth noting that only the last of the five rebel cities survives the events of chapter 19. It appears that the valley of Siddiym was submerged following the destruction of Sedom and Amorah.
 
The Sea of Salt (Dead Sea) region was known in the time of Roman occupation, as Asphaltites, due to the lumps of bitumen often found floating in the waters, particularly in the southern waters which then covered the suspected location of the valley of Siddiym.
 
Avram Rescues Lot:
 
וַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָעִבְרִ֑י וְהוּא֩ שֹׁכֵ֨ן בְּאֵֽלֹנֵ֜י מַמְרֵ֣א הָאֱמֹרִ֗י אֲחִ֤י אֶשְׁכֹּל֙ וַאֲחִ֣י עָנֵ֔ר וְהֵ֖ם בַּעֲלֵ֥י בְרִית־אַבְרָֽם׃
וַיִּשְׁמַ֣ע אַבְרָ֔ם כִּ֥י נִשְׁבָּ֖ה אָחִ֑יו וַיָּ֨רֶק אֶת־חֲנִיכָ֜יו יְלִידֵ֣י בֵית֗וֹ שְׁמֹנָ֤ה עָשָׂר֙ וּשְׁלֹ֣שׁ מֵא֔וֹת וַיִּרְדֹּ֖ף עַד־דָּֽן׃
 
Gen 14:13 And there came one that had escaped, and told אַבְרָם Avram (Exalted father, Father of a nation) the Hebrew הָעִבְרִי Ha-Ivriy; for he dwelt in the plain of מַמְרֵא Mamrei (Strength, fatness) the אֱמֹרִי Emoriy (Sayer), brother of אֶשְׁכֹּל Eshcol (cluster, community), and brother of עָנֵר Aneir (boy): and these were masters in covenant with אַבְרָם Avram (Exalted father, Father of a nation). Gen 14:14 And when אַבְרָם Avram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto דָּן Dan (Judge).
 
וַיֵּחָלֵ֨ק עֲלֵיהֶ֧ם׀ לַ֛יְלָה ה֥וּא וַעֲבָדָ֖יו וַיַּכֵּ֑ם וַֽיִּרְדְּפֵם֙ עַד־חוֹבָ֔ה אֲשֶׁ֥ר מִשְּׂמֹ֖אל לְדַמָּֽשֶׂק׃
וַיָּ֕שֶׁב אֵ֖ת כָּל־הָרְכֻ֑שׁ וְגַם֩ אֶת־ל֨וֹט אָחִ֤יו וּרְכֻשׁוֹ֙ הֵשִׁ֔יב וְגַ֥ם אֶת־הַנָּשִׁ֖ים וְאֶת־הָעָֽם׃
וַיֵּצֵ֣א מֶֽלֶךְ־סְדֹם֮ לִקְרָאתוֹ֒ אַחֲרֵ֣י שׁוּב֗וֹ מֵֽהַכּוֹת֙ אֶת־כְּדָר־לָעֹ֔מֶר וְאֶת־הַמְּלָכִ֖ים אֲשֶׁ֣ר אִתּ֑וֹ אֶל־עֵ֣מֶק שָׁוֵ֔ה ה֖וּא עֵ֥מֶק הַמֶּֽלֶךְ׃
 
Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto חוֹבָה Chovah (Hiding Place), which is on the left hand of דַמָּשֶׂק Damasek (Silent sackcloth weaver, mourning). Gen 14:16 And he brought back all the goods, and also brought again his brother (nephew) ל֧וֹט Lot (Covering), and his goods, and the women also, and the people. Gen 14:17 And the king of סְדֹם Sedom (Destruction, burning, field, demons) went out to meet him after his return from the slaughter of כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves), and of the kings that were with him, at the valley of שָׁוֵה Shaveih (Level plain, agreement), which is the valley of the king.
 
The designation, אַבְרָם Avram הָעִבְרִי Ha-Ivriy (Abram the Hebrew) is of great significance. The name עִבְרִי Ivriy is probably derived from the root עבר ever (an ancestor of Avram: Luke 3:35), which is variously translated, “The Region Beyond, One From Beyond, From The Other Side”, and “He Who Passed Over”: all of which allude to the coming Messiah of the  עברים Ivriym (Hebrews, those who pass over).
 
In modern terms we could translate the text dynamically and say, “Abraham the Jew”, because all the fulness of the covenant promises to Avram are ratified in Isaac and Jacob and thus remain upon the ethnic descendants of Jacob, Israel, the Jewish people.
 
The Talmud Bavliy interprets the 318 trained servants as being a symbolic representation of אליעזר Eliezer the servant of Avram, because the numerical value of the Hebrew name אליעזר Eliezer is 318. While this is not the plain (p’shat) meaning of the text it is a beautiful picture of the present help of God in Avram’s battle to free his nephew. The name Eliezer being a composite: אלי Eli (My God) עזר ezer (Helps).
 
The mention of the region of Dan is one piece of textual evidence that might suggest that this text was an oral or outside historical tradition that was added to the Torah at its recording by Moses. This may also explain the reference to the Salt Sea (Dead Sea) which some understand to have resulted from the destruction of סְדֹם Sedom and עֲמֹרָה Amorah.
 
Avram Encounters מַלְכִּי־צֶדֶק Malkiy-tzedek the then king and priest of the Jebusite subgroup of Canaanites who reigned in Shaleim a.k.a Yebus, later called Yerushalayim.
 
Avram Encounters מַלְכִּי־צֶדֶק Malkiy-tzedek
וּמַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן׃
וַֽיְבָרְכֵ֖הוּ וַיֹּאמַ֑ר בָּר֤וּךְ אַבְרָם֙ לְאֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ׃
וּבָרוּךְ֙ אֵ֣ל עֶלְי֔וֹן אֲשֶׁר־מִגֵּ֥ן צָרֶ֖יךָ בְּיָדֶ֑ךָ וַיִּתֶּן־ל֥וֹ מַעֲשֵׂ֖ר מִכֹּֽל׃
 
Gen 14:18 And מַלְכִּי־צֶדֶק Malkiy-tzedek (My king of Righteousness) king of שָׁלֵם Shaleim (Peace, wholeness, soundness) brought forth bread לֶחֶם lechem and wine יין yayin: and he was priest of the אֵל עֶלְיוֹן El elyon (God over all gods). Gen 14:19 And he blessed him, and said, Blessed be אַבְרָם Avram (Exalted father, Father of a nation) of the אֵל עֶלְיוֹן El elyon (God over all gods), possessor of heaven and earth: Gen 14:20 And blessed be the אֵל עֶלְיוֹן El elyon (God over all gods), Who has delivered your enemies into your hand. And he gave him a tenth of everything.
 
It's here that we first see the unification of the roles of King and priest. King David, who later inherited the long vacated throne of מַלְכִּי־צֶדֶק Malkiy-tzedek in Jerusalem, would write the 110th Psalm, which speaks of the King Messiah of Israel who was to come. Yeshua is thus confirmed in the book of Hebrews as the One of Whom David spoke, the king of שָׁלֵם Shaleim being a prophetic type (Not Yeshua Himself) for Yeshua the Messiah, our King of Righteousness.
 
Numerous Jewish scholars have misunderstood the text of verse 14:20, and have interpreted מַלְכִּי־צֶדֶק Malkiy-tzedek to be the giver of the tenth. This is easily refuted by the written record of the book of Hebrews, codified over 130 years prior to the earliest of the rabbinical opinions to the contrary. Not only can the Hebrew text of Genesis 14:20 be understood to mean that Avram gave a tenth to מַלְכִּי־צֶדֶק Malkiy-tzedek, the context also infers that this is the case. When we add to this the fact that the Torah presents the role of priest as a receiver of tithes and offerings on behalf of God, without exception, and that the d’rash of Hebrews 7 (7:2) clearly articulates the fact that Avram was the giver of the tenth, the alternate reading becomes untenable.
 
The best commentary on Genesis 14:18-20 is found in the combined texts of Psalms 110 and the book to the Hebrews chapter 7. King David is the writer of the former and a Hebrew priest, probably Bar-Navi (companion to Shaul/Paul the Apostle), writer of the latter. Both writers understood the greater priesthood of the Messiah Yeshua and the subordinate role that the Levitical priesthood plays in relationship to Him.
 
1 Of David, a musical oracle. HaShem said to my Lord, Sit you at my right hand, until I make your enemies your footstool. 2 A branch of strength will be sent by HaShem out of Zion: to tread down your enemy. 3 Your people shall be spontaneously willing in the day of your power, in the beauties of holiness from the womb of the dawn: you will have the covering dew of your youth. 4 HaShem has sworn and will not repent, “You are priest for (in) perpetuity (eternally) according to My words My king righteousness.” 5 My Lord Your right hand shall smash in the day of your snorting anger against kings. 6 Judging among the nations, he shall fill the places with dead bodies; he shall strike the heads of land abundant. 7 The stream in the way He will drink: therefore upright He will raise the head.
 
–Tehillim [Psalm] 110 [Author’s translation]
 
For more insight into the figurative nature of Malkiy-tzedek, please read my commentary on Hebrews 7 as an added insurance against misinterpreting Malkiy-tzedek to be a pre-incarnate Yeshua. Among other things, Messiah is not prophesied to be a Canaanite (a blasphemous idea) but is to be of Judah, therefore, Malkiy-tzedek who has no familial relationship to the yet to be born Isaac, Jacob and Judah, cannot be the Messiah, but is instead simply an historical Jebusite whose lineage is unknown, not non-existent.
 
https://www.bethmelekh.com/yaakovs-commentary/the-book-to-the-hebrews-7
 
The King of  Sedom as Tempter:
 
 וַיֹּ֥אמֶר מֶֽלֶךְ־סְדֹ֖ם אֶל־אַבְרָ֑ם תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָרְכֻ֖שׁ קַֽח־לָֽךְ׃
 וַיֹּ֥אמֶר אַבְרָ֖ם אֶל־מֶ֣לֶךְ סְדֹ֑ם הֲרִימֹ֨תִי יָדִ֤י אֶל־יְהוָה֙ אֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ׃
 אִם־מִחוּט֙ וְעַ֣ד שְׂרֽוֹךְ־נַ֔עַל וְאִם־אֶקַּ֖ח מִכָּל־אֲשֶׁר־לָ֑ךְ וְלֹ֣א תֹאמַ֔ר אֲנִ֖י הֶעֱשַׁ֥רְתִּי אֶת־אַבְרָֽם׃
 בִּלְעָדַ֗י רַ֚ק אֲשֶׁ֣ר אָֽכְל֣וּ הַנְּעָרִ֔ים וְחֵ֙לֶק֙ הָֽאֲנָשִׁ֔ים אֲשֶׁ֥ר הָלְכ֖וּ אִתִּ֑י עָנֵר֙ אֶשְׁכֹּ֣ל וּמַמְרֵ֔א הֵ֖ם יִקְח֥וּ חֶלְקָֽם׃
 
Gen 14:21 And the king of סְדֹם Sedom (Destruction, burning, field, demons) said unto אַבְרָם Avram (Exalted father, Father of a nation), Give me the persons, and take the goods for yourself. Gen 14:22  And אַבְרָם Avram (Exalted father, Father of a nation) said to the king of סְדֹם Sedom (Destruction, burning, field, demons), I have lifted up mine hand (Made a pledge) unto HaShem (YHVH), the אֵל עֶלְיוֹן El elyon (God over all gods), the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made rich אַבְרָם Avram: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, עָנֵר Aneir (boy), אֶשְׁכֹּל Eshcol (cluster, community), and מַמְרֵא Mamrei (Strength, fatness); let them take their portion.
 
It's interesting to note the differences in the actions of the king of שָׁלֵם Shaleim wholeness and peace, מַלְכִּי־צֶדֶק Malkiy-tzedek and the king of destruction, king of סְדֹם Sedom.
 
מַלְכִּי־צֶדֶק Malkiy-tzedek (My king of righteousness) comes out to meet Avram with bread and wine, He offers Avram sustenance and then blesses him, asking nothing of him. To which Avram responds by giving a symbolic tenth of the spoils. The number 10 symbolizes completion and fulfilment in Hebraic thought, thus the King of Righteousness is seen as the one in whom Avram is made complete through trust. In fact the Hebrew meaning of the tenth extends to representation of all that Avram has. In short, Avram is saying that all that he is and has is given by God and returned to God. This is why Avram offers a tenth of the spoils to the priest representing El-Elyon (God over all gods).
 
The king of Sedom on the other hand, comes to meet Avram and offers Avram that which is no longer his to give. The goods of Sedom are the spoils of war and rightfully belong to Avram, however, Avram refuses the offer (which is in fact an attempt to draw Avram’s eyes away from the promises of God and toward worldly riches. A satanic ploy to tempt Avram toward the love of mammon/worldly wealth).
 
Avram is sure of God’s promises and his calling as the father of a holy nation, thus he asks nothing but that which belonged to those who had been in covenant with him. This is the first practical outworking of the promise of God, “I will bless those who bless you”.
 
Some see the bread and wine as symbolic of communion (A Christian practice derived from Passover), and it’s true that in Messianic Judaism we use the same blessing for both yeast filled bread and matzah (unleavened bread). However, the Exodus hadn’t yet taken place, and the circumstances of Avram’s victory do not correlate to the circumstances of the Exodus, therefore there is no reason to commemorate Pesach (Passover) here. It seems more likely that this is simply an offer of sustenance. Perhaps even an early Shabbat tradition, the King of Peace offering rest, respite and sustenance to a weary warrior.
 
An Allegorical Paraphrase: using the meanings of the proper nouns (Remez)
 
Gen 14:1 And it came to pass in the days of the one who gives dark council, chief of a country of two rivers, a fierce lion, chief of God’s discipline, and a hand full of sheaves, which ruled perpetually, gave thanks toward heaven in ruling the nations; Gen 14:2 They made war with the evil chief of destruction and with iniquity the ruler over people in fear, their forefathers teeth were red with earth, a chief of renown ruled beautiful ones, and the chief devouring became insignificant. Gen 14:3 All these were in agreement with one another in the valley of the plain, which is the sea of salt. Gen 14:4 Twelve years they served one with a hand full of sheaves, and in the thirteenth year they rebelled. Gen 14:5 And in the fourteenth year came the one with a hand full of sheaves, and the kings that were with him, and smote the healers in the worship of the twin stars, and the roaming ones of heat, and the dreaded ones in the plain of two cities, Gen 14:6 And the cave dwellers in their hairy mountain, came unto the ram of glory, which was in the wilderness. Gen 14:7And they returned, and came to the spring of judgement, which is holy, and struck all the fields of the lapping people, and also the Sayers that dwelt in division under date palms. Gen 14:8 And there went out the chief of destruction, and the ruler of people under fear, and the chief of red earth, and the chief of beautiful ones, and the chief of devouring and Insignificance; and they joined battle with them in the plain valley; Gen 14:9 against the one with a hand full of sheaves the king of eternity, and gave thanks toward heaven the king of nations, and one who gives dark council ruler of a country of two rivers, a fierce Lion chief of God’s discipline; four chieftains against five. Gen 14:10 And the plain valley had springs, pits of tar; and the chieftains of Destruction and people of fear, fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of destruction, and the people of fear, and all their food supplies, and went their way. Gen 14:12 And they took covering, the nephew of the father of faith, who dwelt in Destruction, and his goods, and departed. Gen 14:13 And there came one that had escaped, and told the father of faith, Father of a nation, the Hebrew; for he dwelt in the plain of Strength, a Sayer, a brother in community, and brother of a young man: and these were masters in covenant with the father of faith. Gen 14:14 And when the father of faith heard that his nephew was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, help from my God, and pursued them unto Judgement. Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them into hidden places, where weakness silently wove sackcloth and mourned. Gen 14:16 And he brought back all the goods, and also brought again his nephew Covering, and his goods, and the women also, and the people. Gen 14:17 And the chief of Destruction, went out to meet him after his return from the slaughter of the one with a hand full of sheaves, and of the chieftains that were with him, at the valley of agreement, which is the valley of the king. Gen 14:18 And My king of Righteousness, king of Peace, wholeness, and soundness brought forth bread and wine: and he is priest of the God over all gods. Gen 14:19 And he blessed him, and said, Blessed be the father of faith, father of a nation and servant of the God over all gods, possessor of heaven and earth: Gen 14:20 And blessed be the God over all gods, who has delivered your enemies into your hand. And he gave him a tenth of everything. Gen 14:21 And the chief of destruction, said unto the father of faith, father of a nation, Give me the persons, and take the goods for yourself. Gen 14:22  And the father of faith, father of a nation said to the chief of destruction, I have lifted up my hand and made a pledge unto HaShem, the God over all gods, the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made the father of faith rich: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, the boy, the community, and strength; let them take their portion.
 
© 2024 Yaakov Ben Yehoshua

וַיַּעַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם ה֠וּא וְאִשְׁתּ֧וֹ וְכָל־אֲשֶׁר־ל֛וֹ וְל֥וֹט עִמּ֖וֹ הַנֶּֽגְבָּה׃
 
Gen 13:1 And going up, אַבְרָם Avram (Father of faith; Father of a nation; Father exalted) out of Egypt מִמִּצְרַיִם (Mitzrayim: Double distress, double stronghold), he, and his wife, and all that he had, and לוֹט Lot (covering) with him, into the south הַנֶּגְבָּה (Ha-Negbah: the south of the land of Israel).
 
Avram, like his progeny, ethnic Israel (Overcomes in God), leaves Egypt with greater wealth than that with which he arrived (Exodus 3:22; 12:36).
 
The Jewish sages say that Avram was in Egypt for three months (Seder Olam Rabbah, p. 2.).
 
Avram’s “going up” is both literally and metaphorically true. He ascended from a land of distress and spiritual pollution to a land of hope and promise.
 
 וְאַבְרָ֖ם כָּבֵ֣ד מְאֹ֑ד בַּמִּקְנֶ֕ה בַּכֶּ֖סֶף וּבַזָּהָֽב׃
וַיֵּ֙לֶךְ֙ לְמַסָּעָיו מִנֶּ֖גֶב וְעַד־בֵּֽית־אֵ֑ל עַד־הַמָּק֗וֹם אֲשֶׁר־הָ֨יָה שָׁ֤ם ׳אָהֳלֹה׳ ״אָֽהֳלוֹ֙״ בַּתְּחִלָּ֔ה בֵּ֥ין בֵּֽית־אֵ֖ל וּבֵ֥ין הָעָֽי׃
 
Gen 13:2 And אַבְרָם Avram (Father of faith; Father of a nation; Father exalted) was heavy exceedingly with cattle, money, and gold. Gen 13:3 And on his journeys לְמַסָּעָיו (lemasa’ayv) walking, after breaking camp, he travelled from the south as far as בֵּית־אֵל Beit-El (House of God, House of Judges), unto the place where his tent had been at the beginning, between בֵּית־אֵל Beit-El (House of God, House of Judges) and עָי Ai (Ruin);
 
The Hebrew phrase, לְמַסָּעָיו “Lemasa’ayv”, meaning, “On his journeys” infers that the collective journeys of Avram are seen in retrospect and viewed as an established, or from our perspective pre-existent plan of HaShem.
 
Both Avram and Lot left Egypt with riches as a result of HaShem’s blessing upon Avram. What follows are two distinctly different responses to God given riches. Avram, while weighed down with riches, still seeks peace and purpose at God’s direction, whereas Lot seeks more riches in a land of wickedness, separated from the blessing of God. Lot looks to what is seen, Avram looks to Him Who is unseen (2 Corinthians 4:18).
 
אֶל־מְקוֹם֙ הַמִּזְבֵּ֔חַ אֲשֶׁר־עָ֥שָׂה שָׁ֖ם בָּרִאשֹׁנָ֑ה וַיִּקְרָ֥א שָׁ֛ם אַבְרָ֖ם בְּשֵׁ֥ם יְהוָֽה׃
 
Gen 13:4 Unto the place of the altar, which he had fashioned there at the first: and he called there, אַבְרָם Avram (Father of faith; Father of a nation; Father exalted), in (on) the name of HaShem (YHVH: Mercy).
 
Avram returned to the altar of covering/atonement, and understanding his position in God he calls both, “in the name” and, “on the name” of  YHVH HaShem. Avram is already aware that his every step is held in the security of God’s plan of redemption and that all is reliant on HaShem.
 
וְגַם־לְל֔וֹט הַהֹלֵ֖ךְ אֶת־אַבְרָ֑ם הָיָ֥ה צֹאן־וּבָקָ֖ר וְאֹהָלִֽים׃
 
Gen 13:5 And also לוֹט Lot (covering) went walking with אַבְרָם Avram (Father of faith; Father of a nation; Father exalted), and had flocks, and herds, and tents.
 
Using the Hebrew meanings of the proper nouns we read: Covering went with Faith and carried additional wealth alongside him.
 
וְלֹא־נָשָׂ֥א אֹתָ֛ם הָאָ֖רֶץ לָשֶׁ֣בֶת יַחְדָּ֑ו כִּֽי־הָיָ֤ה רְכוּשָׁם֙ רָ֔ב וְלֹ֥א יָֽכְל֖וּ לָשֶׁ֥בֶת יַחְדָּֽו׃
 
Gen 13:6 And couldn’t bear, the land to have them dwell in restful union: for their property had become too great, and they could not endure to rest in union.
 
Using the Hebrew meanings of the proper nouns we read: The land cried out under the weight of human riches and the faithful struggled to dwell together in unity.
 
וַֽיְהִי־רִ֗יב בֵּ֚ין רֹעֵ֣י מִקְנֵֽה־אַבְרָ֔ם וּבֵ֖ין רֹעֵ֣י מִקְנֵה־ל֑וֹט וְהַֽכְּנַעֲנִי֙ וְהַפְּרִזִּ֔י אָ֖ז יֹשֵׁ֥ב בָּאָֽרֶץ׃
 
Gen 13:7 And there was a strife between the shepherds of אַבְרָם Avram’s (Father of a nation; Father exalted) cattle and the shepherds of לוֹט Lot's (covering) cattle: and the כְּנַעֲנִי Kena’aniy (Zealous low landers, slave merchants) and the פְּרִזִּי periziy (villagers) at that time, dwelled in the land.
 
Using the Hebrew meanings of the proper nouns we read: There was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people.
 
Jewish tradition (both Rashi and the Pesikta Rabbasiy) places the blame for the altercations between the shepherds upon the shoulders of Lot’s shepherds and subsequently sees Lot as being ultimately responsible as the leader of his community. The Shepherds of Lot are said to be treacherous, and as a result of their dishonesty they were rebuked by Avram’s shepherds, which resulted in the strife that occurred between them.
 
The כְּנַעֲנִי Kena’aniy and פְּרִזִּי periziy are mentioned partly in order to qualify the lack of space for Avram and Lot’s herds and also as an allusion to the enemies Israel will face on her journey to the Promised Land.
 
It’s important to remember that Moses and Joshua are recording this information retrospectively based on oral tradition that had been passed down to them combined with the illumination of the Ruach Ha-Kodesh (Holy Spirit).
 
וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־ל֗וֹט אַל־נָ֨א תְהִ֤י מְרִיבָה֙ בֵּינִ֣י וּבֵינֶ֔יךָ וּבֵ֥ין רֹעַ֖י וּבֵ֣ין רֹעֶ֑יךָ כִּֽי־אֲנָשִׁ֥ים אַחִ֖ים אֲנָֽחְנוּ׃
 
Gen 13:8 And said אַבְרָם Avram (Father of a nation; Father exalted) to  לוֹטLot (covering), “Please, Let there be no strife, between us, or in the midst of my shepherds and your shepherds; for we are brothers.”
 
And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers.”
 
Avram clearly desired peace between Lot and himself, even to the point of giving away any opportunity he might have had to take first pick of the land that surrounded them. This is an act of humility that precedes the giving of the land by HaShem. Avram seems to have understood that Lot and his retinue would not be capable of living at peace with Avram and his household, thus the only wise course of action was for them to separate. While it’s not explicit in the text, the idea that Lot and his descendants would be a hindrance both to Avram and Israel in the future, is certainly inferred.
 
The Midrash on Numbers 21:5 says that God in His wisdom decreed that Israel was not to be friendly with Lot’s descendants, and that anyone who showed them mercy would suffer misery and conflict.
 
הֲלֹ֤א כָל־הָאָ֙רֶץ֙ לְפָנֶ֔יךָ הִפָּ֥רֶד נָ֖א מֵעָלָ֑י אִם־הַשְּׂמֹ֣אל וְאֵימִ֔נָה וְאִם־הַיָּמִ֖ין וְאַשְׂמְאִֽילָה׃
 
Gen 13:9 “Is not all the earth before your face/faces? Separate yourself from me please: if you take the left hand, then I will go to the right; or if you depart to the right hand, then I will go to the left.”
 
“The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.”
 
“The Torah loves peace and Avraham exemplified peace, but any person who seeks peace in opposition to the wisdom of the Torah courts disaster. Avraham bowed to God’s wisdom when he said to Lot, ‘Let there be no strife… separate from me’” –Rabbi Aharon Kotler
 
Avram sacrificed his right to a fair choice over who would receive which piece of land for the sake of maintaining peace. In the end, God favoured the humble Avram, giving him the land of promise and familial blessing and on the other hand gave Lot over to the consequences of his own poor decision based on selfish ambition. The result for Lot and his family line was curse.
 
There is a well-known Gospel saying that reflects Avram’s actions here:
 
“He is no fool who gives what he cannot keep to gain what he cannot lose.” -Jim Elliot
 
וַיִּשָּׂא־ל֣וֹט אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן כִּ֥י כֻלָּ֖הּ מַשְׁקֶ֑ה לִפְנֵ֣י׀ שַׁחֵ֣ת יְהוָ֗ה אֶת־סְדֹם֙ וְאֶת־עֲמֹרָ֔ה כְּגַן־יְהוָה֙ כְּאֶ֣רֶץ מִצְרַ֔יִם בֹּאֲכָ֖ה צֹֽעַר׃
 
Gen 13:10 And lifted up לוֹט Lot (covering) his eyes, and saw all the irrigation on the face, before destroyed HaShem (YHVH: Mercy) סְדֹם S’dom (burning) and עֲמֹרָה Amorah (submersion), it was as the garden of HaShem (YHVH: Mercy), like the land of Egypt (Mitzrayim: Double distress, double stronghold), as entering צֹעַר Tzoar (insignificance).
 
Lot chose the richest part of the land, knowing that it was a place of wickedness and idolatry. Verse 13 says the people of S’dom, “were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly.”
 
Perhaps, as many do today, Lot thought that he could enjoy the riches of the wicked without being influenced by them. He saw what was good in his own eyes and pursued it by separating himself from the blessing of God.
 
 וַיִּבְחַר־ל֣וֹ ל֗וֹט אֵ֚ת כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן וַיִּסַּ֥ע ל֖וֹט מִקֶּ֑דֶם וַיִּפָּ֣רְד֔וּ אִ֖ישׁ מֵעַ֥ל אָחִֽיו׃
 
Gen 13:11 Then elected לוֹט Lot (covering) looking up all round הַיַּרְדֵּן ha-Yardein (Jordan: the descender); and לוֹט Lot (covering) journeyed east: and separated his people from the people of his brother.
 
In a figurative sense, Lot was leaving the moral restraint of Avram’s community and separating himself to follow after the lust of his eyes.
 
Lot looked up with his eyes and sought land for himself, as opposed to Avram (v.14) who waits upon God’s instruction, and receives the land that God gives him.
 
אַבְרָ֖ם יָשַׁ֣ב בְּאֶֽרֶץ־כְּנָ֑עַן וְל֗וֹט יָשַׁב֙ בְּעָרֵ֣י הַכִּכָּ֔ר וַיֶּאֱהַ֖ל עַד־סְדֹֽם׃
 
Gen 13:12 אַבְרָם Avram (Father of a nation; Father exalted) dwelled in the land of כְּנָעַן Kenaan (Zealous low landers, slave merchants), and לוֹט Lot (covering) dwelled in the terror around, and pitched his tent toward סְדֹֽם S’dom (Burning).
 
As a result of the destruction of S’dom in Chapter 19, the area became the desolate Sea of Salt (Dead Sea) region that we know today. There is a powerful spiritual lesson to be learned from the choice made by Lot. Our eyes often fail to see the unseen things of God, thus, like Avram, we are better to call on the name of HaShem than to follow the lusting eyes of our fallen humanity.
 
“Though Lot contained the spiritual sparks that would produce Ruth, the ancestress of King David, he parted from Avram. In time the rift between their progeny would become so absolute that his male descendants from Ammon and Moab would be prohibited from entering the congregation of Israel [Deut. 23:4].” –Peskita Zutresa
 
 וְאַנְשֵׁ֣י סְדֹ֔ם רָעִ֖ים וְחַטָּאִ֑ים לַיהוָ֖ה מְאֹֽד׃
 
Gen 13:13 But the men of סְדֹֽם S’dom (Burning) were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly.
 
The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive.
 
“Their countenance is known to witness against them; and they declare their sin as S’dom, they hide it not. Woe unto their souls! For they have rewarded evil unto themselves.”
–Isaiah 3:9
 
וַֽיהוָ֞ה אָמַ֣ר אֶל־אַבְרָ֗ם אַחֲרֵי֙ הִפָּֽרֶד־ל֣וֹט מֵֽעִמּ֔וֹ שָׂ֣א נָ֤א עֵינֶ֙יךָ֙ וּרְאֵ֔ה מִן־הַמָּק֖וֹם אֲשֶׁר־אַתָּ֣ה שָׁ֑ם צָפֹ֥נָה וָנֶ֖גְבָּה וָקֵ֥דְמָה וָיָֽמָּה׃ כִּ֧י אֶת־כָּל־הָאָ֛רֶץ אֲשֶׁר־אַתָּ֥ה רֹאֶ֖ה לְךָ֣ אֶתְּנֶ֑נָּה וּֽלְזַרְעֲךָ֖ עַד־עוֹלָֽם׃
 
Gen 13:14 And HaShem (YHVH: Mercy) said to אַבְרָם Avram (Father of a nation; Father exalted), after לוֹט Lot (covering) was separated from him, “Lift up now your eyes, and look, see, perceive, inspect and consider from the place where you are standing, to the north, and to the south, and to the east, and to the sea: Gen 13:15 For all the land which you see, is for you a gift from Me, and for sowing on eternally.
 
Avram had an extensive view from his location at the top of Mount Ephraim.
 
The repetition of the promise (12:7) is a confirmation to Avram that makes clear that the land is given to him and his descendants alone and not to Lot and his progeny. God has already seen the descent of Lot’s progeny into idolatry, and therefore is speaking the blessing of Avram into time at this point to secure the knowledge of the gifted land for future generations.
 
וְשַׂמְתִּ֥י אֶֽת־זַרְעֲךָ֖ כַּעֲפַ֣ר הָאָ֑רֶץ אֲשֶׁ֣ר׀ אִם־יוּכַ֣ל אִ֗ישׁ לִמְנוֹת֙ אֶת־עֲפַ֣ר הָאָ֔רֶץ גַּֽם־זַרְעֲךָ֖ יִמָּנֶֽה׃
 
Gen 13:16 And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall your seed also be numbered.
 
This proclamation concerns every Jew/Hebrew in every generation until the day of HaShem. Therefore it may well be both literally and metaphorically true. Though humanity cannot count the generations of ethnic Israel, God can.
 
“Just as the dust outlives all who tread upon it, so God promised Avram that his offspring would outlive all the nations that would persecute them.” –Midrash
 
God is stating emphatically, that the people of Israel and the land of Israel are destined for one another. This land gifted by God to ethnic Israel is as immutable as salvation, it is already established outside of time and space and is simply spoken into history here to give Avram the sure and certain hope of God’s redemption. It cannot be overstated, individual salvation and national reconciliation are intrinsically linked to the physical land of Israel and the ethnic people to whom God gifted it.
 
ק֚וּם הִתְהַלֵּ֣ךְ בָּאָ֔רֶץ לְאָרְכָּ֖הּ וּלְרָחְבָּ֑הּ כִּ֥י לְךָ֖ אֶתְּנֶֽנָּה׃
 
Gen 13:17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto you.
 
Rambam notes that this is both a promise and an instruction. God promises to protect Avram as he walks the length and breadth of the land and Avram is instructed to open God’s gift by walking through the land and receiving it freely.
 
וַיֶּאֱהַ֣ל אַבְרָ֗ם וַיָּבֹ֛א וַיֵּ֛שֶׁב בְּאֵלֹנֵ֥י מַמְרֵ֖א אֲשֶׁ֣ר בְּחֶבְר֑וֹן וַיִּֽבֶן־שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃
 
Gen 13:18 Then אַבְרָם Avram (Father of a nation; Father exalted) removed his tent, and came and dwelt by the tree of מַמְרֵא Mamrei (Strength, fatness, health), which is in חֶבְרוֹן Chevron (Alliance), and built there an altar מִזְבֵּחַ (of blood atonement) unto HaShem (YHVH: Mercy).
 
This is the third altar (מִזְבֵּחַ Mizbeach: from the root ִזבח zabach: to slaughter, kill) of atonement fashioned by Avram. Three is of course a Hebraic symbol for unity, completion and wholeness. It reflects a complex unity and a well-established principle. Here it is seen as a confirmation of Avram’s understanding of the need for atonement by the shedding of blood. These events are taking place long before the commandment requiring blood covering, issued by God at Sinai.
 
Introduction to Allegorical Reading:
 
At first glance it may seem that the allegorical reading of this account contradicts the plain meaning, however, this is not the case. The allegorical reading has a far reaching message that reconciles the demise of Lot’s progeny through Ruth the ancestress of Lot. Lot, the covering, finds the ultimate fulfilment of his name in the lineage of Ruth, who becomes the great grandmother of King David and subsequently claims a place in the lineage of the Messiah Yeshua Whose sacrificial death offers the blood covering for all sin.
 
An Allegorical Paraphrase of Genesis 13
(Using the meanings of the Hebrew proper nouns)
 
Faith and all his household rose up out of distress and bondage and Covering went with him into the land God had promised to give to him. Faith brought great wealth out of his captivity and moving on he returned to a place he had been before and camped between the House of God and the house of ruin in a land of decision. He came to the place where he had first built an altar for atoning sacrifice and Faith called out in the name of Mercy. Covering went with Faith and carried additional wealth alongside him. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. And there was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers. The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” Covering looked all around and saw a well irrigated area of farm land which was like the garden of Mercy, like Eden to the visible eye, but spiritually it was like the land of bondage they had just escaped from and it lead to insignificance. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. Therefore, Faith dwelled in the land of the slave merchants and Covering dwelt in a place where terror surrounded him because he pitched his tent near a burning furnace of judgement. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. After Covering had left Faith, Mercy said to Faith, “Lift up your eyes which are downcast and look at the place where you stand, touch it, smell it. Look around you, as far as you can see to the north, south, east and toward the ocean. All of this I am giving you, you’ve done nothing to deserve it, nor do I require you to do anything but accept it. All of it is yours for the purpose of sowing eternal life. Faith, I will make your offspring like the dust of the earth, uncountable and everlasting. Arise, don’t be downtrodden, and walk forward through the entire land that I’ve gifted to you. For as surely as I am Mercy, I have established this land for you and your offspring.” Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him to dwell by the tree of strength and health. Making an alliance with Mercy, he built an altar to acknowledge his need for blood atonement before Mercy, that he might receive the gift of Mercy.
 
Conclusion:
 
While the plain meaning of the text is clear and confirms from the outset that God has given the land of Israel to Ethnic Israel, descended from Avram through Isaac, there is also an obvious allegorical reading that indicates the relationship between Ethnic Israel (Avram, Yitzchaak and Yaakov/Yisrael) and the Gentile Church (Lot).
 
Like Lot a sizable portion of the Gentile believers of today have rejected God’s continued purposes for Israel and have become convinced of the false narrative of the nations, chasing after the temporary beauty of syncretised secularism, the mythical freedom of democracy and the hedonism it produces as a counterfeit to the freedom of God.
 
© 2024 Yaakov Ben Yehoshua