“If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss and yet will be saved—but only as one escaping through the flames.” -1 Corinthians 3:14-15 Introduction:
The account of Sodom’s destruction continues to illuminate the contradictions within Lot’s character and in addition lays the foundation for the seeding of two of Israel’s greatest enemies, both physical and spiritual: Moav and Ammon. With regard to halakhah (the way we walk), the contrast between Avraham and Lot could be seen as a, “how to” and, “how not to” respond to G-d and His messengers:
“He (G-d) destroyed the cities of S’dom and Amorrah, reducing them to ashes —making them an example of what is going to happen to the ungodly. He rescued Lot, a righteous man greatly oppressed by the shameless immorality of the wicked. (For that righteous man, while living among them, was tormented in his righteous soul day after day by lawless deeds he saw and heard.) Therefore HaShem (YHVH: Mercy) certainly knows how to rescue the godly from trials, and how to keep the unrighteous being punished until the Day of Judgment-- especially those who follow after the flesh in its unclean desires and who despise HaShem’s (YHVH: Mercy) authority.” –2 Peter 2:6-10a The lesson we learn from these two men is that faithful obedience reaps great reward, while disobedience and failing to keep our focus on G-d, leads to great trials and unnecessary suffering. Many believers today boast of the filthy depths they were delivered from as if it were a badge of honour, however, the testimonies of those who have remembered their Creator in their youth and have walked as Avraham walked are their own reward. We should reject the sensational sin honouring culture of some branches of Christianity and embrace the Kingdom culture of giving all honour and glory to the G-d Who has delivered us from sin through His Son our Messiah Yeshua (Jesus the Christ). Those who choose to obey the instruction of G-d will not regret it. The Text: Gen 19:1 And two of the messengers (Ha-Malachiym: angels) came to S’domah (Sodom: Burning) in the evening; and Lot (covering) sat in the gate of S’dom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; This account takes place on the evening of the same day that HaShem and the two angels met with Avraham. These two malakhim (messengers) are the two men who had accompanied HaShem (In the form of the third man), however, we note that HaShem is not present here in the form of the third man. As a continuation of the naming of these angels by the rabbis, the two angels here are traditionally seen as being Gavriel and Raphael. However, because I see Raphael as being a representation of the Healer Yeshua, Who is G-d with us, I interpret these messengers as being Michael and Gavriel. After all, they are here to proclaim warning to Lot (Gavriel) and to destroy the city (Michael). There will be no healing or wholeness (Raphael) offered to the unrepentant people of S’dom. The fact that Lot was seated in the city gate infers that he had become one of the city’s leading elders/judges (Deut. 22:15; Josh. 20:4; Ruth 4:1). This idea is supported by Jewish tradition, which explains that five judges were appointed by the men of S’dom, and Lot was the chief among them (Bereshit Rabba, sect. 50. fol. 44. 4.) Some say that Genesis 19:9 refutes this, however, when read contextually, it in fact affirms the status of Lot as a judge. In modern terms one might say that by the time Genesis 19:9 rolled around, Lot had reached the threshold of local animosity and had become an unpopular immigrant politician in a city that valued physical gratification over human dignity. Sadly, I believe many of us live in similar cities today. We should also note that Lot’s influence was very weak when compared with that of Joseph and Daniel, who lived among the wicked in exile. The difference of course being that each of these men was taken captive by the wicked, whereas Lot sought out the wicked because of his love for worldly wealth. Again, we learn a worthwhile lesson from these differences. We are not to seek opportunities to reside among the wicked, rather, if we find ourselves among the wicked through the natural progression of life, we are to live as tzidakim (righteous ones) among them. Following our father Avraham’s example of being light to the nations. Notice that Lot approaches the messengers of HaShem in a similar way to his uncle Avraham. Gen 19:2 And he said, “Behold now, my lords (Adoni: or my lord, not HaShem), turn in, I pray you, into your servant's house, and stay the night, and wash your feet, then you can rise early, and go on your way”. And they said, “No; but we will abide in the street all night”. Once again we can see the similarities between the offering of hospitality shown by Lot and that of his uncle Avraham. However, it seems that Lot’s offer is also motivated by his knowledge of the filthy conduct of the city’s residents. Subsequently the messengers illuminate the wickedness of the city by putting Lot to the test saying, “We will abide in the street”. The clause, “turn in” is interpreted by the Bereshit Rabba, to mean, “Go a roundabout, winding, crooked way to my house, so that the men of Sodom may not see you go in there, and know you are there.” In a like manner the Targum of Yonatan reads, "turn here, and there, and go into the house of your servant:" Gen 19:3 And he (Lot) insisted; and they turned in with him, and entered into his house; and he made them a feast, and did bake matzot (unleavened bread: used during Pesach), and they ate. Lot insists because he knows what will take place if the men remain in the streets. It seems that homosexual rape was used to deter foreigners, thieves and would be immigrants. The making of the matzot (unleavened bread) is a retrospective detail which HaShem (via the pen of Moses) has clearly intended for conveying a comparative teaching regarding the Pesach (Passover) and the exodus of the Israelites (Exodus12:39). Matzot is made in haste and is without yeast (sin), thus it is a symbol of Lot’s desire to be righteous in spite of his poor choices and the trials they have birthed. In this way he is a type for the Israelite slaves in Egypt. Lot will also hesitate prior to leaving, perhaps considering whether he is better off staying, just as the Israelites did when they found themselves trapped beside the Red Sea. Gen 19:4 But before they lay down, the men of the terror (ha’eer: also, the city), the men of S’dom (burning), surrounded the house, from boys to old men, all the people from every quarter: The term sodomy derives its name from this account. From early days this heinous act was considered an abomination, an act that is contrary to the creative order and the positive instruction to go forth and be fruitful. This would later be codified as law and made a capital offence, along with incest, bestiality and adultery (Leviticus 18:6-18, 22, 23; 20:13: 20:10, 15-16 Deut. 27:21). In this age of political correctness, I have yet to hear anyone suggest that having sex with animals is a personal choice, a sexual preference or a character trait born of genetic disposition/imperative. Nor have I witnessed any “Adulterer’s rights” movements. I have however seen popular media drive home a homosexual, transgender and lesbian agenda, which dispenses with its opponents by calling them names like, “Bigot, homophobe, hater, fundamentalist etc.” What I find truly deplorable, is the public support given by Christians and Christian organizations, to those who practice these sinful behaviours. It seems that Liberal (and I do not mean the liberty of Messiah) Western Christianity feels lead to enable sin rather than love the sinner and hate the sin. Again, I have yet to see the Christian “Pro Adulterers” support rally or the, “Zoophilia is a personal choice” bumper sticker. If, as the popular Christian evangelical idiom suggests, “We are to love the sinner but hate the sin”, why have we now concluded that we should, “Love the sinner by enabling the sin”? Worse still, “Love the sinner by labelling him with his sin”, e.g. “Homosexual”. No, he is a heterosexual who has been lied to and manipulated into believing that he is genetically wired to contradict G-d’s natural order. You will not find me applauding at a gay pride rally, nor will you find me beating up sexual sinners, or shouting at crossdressers. But you will find me sharing the Gospel with people who make sin choices of every kind. You will find me advocating for kindness toward the sinner in spite of his sin. You will find me offering an alternative to what the popular culture calls sexual preference. I offer the Torah, the Prophets, the Writings, the New Testament, and repentance and forgiveness through Messiah Yeshua. Gen 19:5 And they called unto Lot, and said to him, “Where are the men which came in to you this night? Bring them out to us, that we may know (yada: Gen. 4:1) them (Have sexual intercourse with them). Some have suggested that the Hebrew, “yada” means, “To get to know” here, rather than being used as a euphemism for sexual relations. However, Lot’s response shows that he understood the men of the city to be referring to anal intercourse, this is the very reason he offers an alternate sexual expression (19:8) in order to divert their attentions. Others suggest that the offense here is rape rather than the homosexual act. And, if this text were to stand alone apart from the rest of the Bible that might well be considered a viable argument. However, the Scriptures are very clear regarding the sexually immoral acts of homosexual practice. “You are not to lie with a man, as with a woman—that is an abomination.” –Leviticus 18:22 (TLV) “If a man lies with a male as with a woman, both of them have committed an abomination, and they shall surely be put to death. Their blood shall be on them.” –Leviticus 20:13 (TLV) “For this reason God gave them up to shameful passions. Even their women exchanged natural relations for what is against nature. Likewise the men abandoned natural relations with women and were burning with passion toward one another—men committing shameful acts with other men and receiving in themselves the due penalty for their error.” –Romans 1:26-27 (TLV) “Or don’t you know that the unrighteous will not inherit the kingdom of God? Don’t be deceived! The sexually immoral, idolaters, adulterers, those who practice homosexuality,” -1 Corinthians 6:9 (TLV) “But we know that the Torah is good if one uses it legitimately, knowing that the Torah is not given for a tzaddik but for the lawless and rebellious, for the ungodly and sinful, for the unholy and worldly, for those who kill their fathers or mothers, for murderers, the sexually immoral, homosexuals, slave-traders, liars, perjurers, and for anything else that opposes sound teaching— in keeping with what was entrusted to me, the glorious Good News of the blessed God.” -1 Timothy 1:8-11 Gen 19:6 And Lot went out of the door to them, and shut the door after him, Gen 19:7 And said, “I plead with you my brothers, do not do this evil. Gen 19:8 Behold now, I have two daughters which have not known a man; let me, I pray you, bring them out to you, and allow you to do to them what seems good in your eyes: only do nothing to these men; for they have come under the protection (B’tzeil: Lit. shadow) of my roof”. A number of Middle Eastern customs come into play in this situation. The concept of a guest being under the protection of the house, even when he is one’s enemy, is still practised today by many G-d fearing Mizrahi Jews and Arab Muslims in the Middle East. By the offering of his daughters to the men of the city Lot shows how great an abomination he considers the homosexual act to be. So great in fact, that he would rather see his own daughters raped than to see the men of the city swapping natural sexual relations with women for the abominable act of anal intercourse. An act that is in direct opposition to G-d’s command to human beings regarding procreation. Lot’s solution for appeasing the men of the city is none the less, despicable. Only a man of tainted moral character would offer his own daughters up to be raped and defiled. The differences between Lot and Avraham begin to come to the surface, thus showing the seed for the planting of the wicked nations of Moav (Of father, product of incest) and Ammon (Darkness). A similar degradation of moral values can be seen in the account of Judges 19. The mistreatment of women in this way is equally abominable. As a husband and a father of two beautiful daughters, the suggestion made by Lot sickens me to the core and proves that he is in dire need of redemption. Gen 19:9 And they said, “Stand back”. And added, “This one came to sojourn, and he dares to be a judge? Now we will deal worse with you, than with them”. And they pressed up against the man Lot, and came closer to the house, attempting to break down the door. As mentioned previously, according to tradition, Lot is one of five judges/elders of the city. Therefore, the phrase, “This one came to sojourn, and he dares to be a judge?” is a statement of incredulity spoken after years of animosity toward Lot, a racial hatred that has resided just below the surface of public opinion. This would come as no surprise to Jewish communities throughout history and throughout the world, who have suffered similar, seemingly instantaneous hatred from those they live amongst. Because Lot has dared to challenge the citizens of Sodom, they will now turn on him and abuse him in even more despicable ways than what they had first intended for the men he was trying to protect. Gen 19:10 But the men put forth their hands, and pulled Lot into the house to them, and shut the door. The men of Sodom were so numerous that they pushed up against Lot and were it not for the quick hands of the messengers of HaShem, Lot may well have been gang raped and quartered, then left on display in the street. By seeking to do the best he could in his own strength, Lot has now engaged his fellow Sodomites, offered up his daughters to be raped in order to protect G-d’s messengers, and has required rescue from the men he was trying to protect. Avraham on the other hand, in repentance, trusted G-d, relying on G-d’s strength to deliver him. Gen 19:11 And they struck the men that were at the door of the house with blindness (San’veir), both small and great: so that they wearied themselves trying to find the door. The Hebrew word, “San’veir” is found only three times in the Tanakh and is used here to refer to a certain type of blindness, that Iben Ezra interprets as blindness of both the eye and the heart (lev: core being). It is also used in 2 Kings 6:18, where Elisha, while surrounded by angelic beings, calls for his enemies to be struck with “San’veir”. This type of blindness seems to effect a mental inability to discern detail or make an accurate assessment of present circumstances. It is noteworthy that it is employed only against the enemies of G-d and His people. Gen 19:12 And the men (angels) said to Lot, “Do you have any other family beside your daughters? Whoever you have in the city, be they sons in law, sons, or daughters, bring them out of this place: Gen 19:13 For we will destroy this place, because the cry of them has become great before the face of HaShem (YHVH: Mercy); and HaShem (YHVH: Mercy) has sent us to destroy it. Both the family unit and the individual have autonomy of choice. Family is important to G-d (7:1, 9:1, 17:9, 18:19), and each member of the family is responsible for his or her own decisions in relationship to G-d. Gen 19:14 And Lot went out, and spoke to his sons in law, which were pledged to marry his daughters, and said, “Get up out of this place; for HaShem (YHVH: Mercy) will destroy this city. But his sons in law thought he was joking. Lot’s inability to convince his sons in law of the coming judgement reflects both his own failing character and the lack of godly fear in the lives of his sons in law. Gen 19:15 And when the morning arose, the messengers (Malakhiym: angels) rushed Lot, saying, “Arise, take your wife, and your two daughters, which are here; lest you all be consumed in the iniquity of the city. Gen 19:16 However, Lot lingered, so the men laid hold of his hand, and the hands of his wife, and two daughters; because HaShem (YHVH: Mercy) was showing mercy to him: and they brought him forth, and set him outside the city. The phrase, “Lest you all be consumed in the iniquity of the city” presents an ambiguous message. If Lot and his family linger too long they will certainly perish in a literal sense. Additionally, when righteous people live in an environment where immorality reigns, they too are eventually consumed by the iniquity that has made its way into their lives. The statement, “Lot lingered” again shows his compromised faith and his inability to choose G-d’s path over the riches he had amassed in Sodom (burning). If we consider this carefully we can develop a drash that says, Lot hesitated because he wanted to hold on to the riches he had collected for burning. It seems that Lot is a good candidate for the following description of a person who has not invested well in the journey of faith. “If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss and yet will be saved—but only as one escaping through the flames.” -1 Corinthians 3:14-15 The angels of HaShem, acting out their purpose in G-d take hold of Lot and his family and deliver them to safety outside of the city. Doing for them what they were unable to do for themselves. This is the triumph of Mercy over judgement. Gen 19:17 And it came to pass, when they had brought them out, that he (One of the angels) said, “Escape for your life; don’t look behind you (Don’t return), nor should you stay anywhere in the region; escape to the mountain, or you will be consumed. “Don’t look behind you” is a Hebrew idiom meaning, “Don’t go back” or, “Don’t allow yourself to think about going back”. Gen 19:18 And Lot said to them, “Oh, not so, my Lords/lord: Gen 19:19 Behold now that your servant has found in your eye, favour, and you have magnified chesed (mercy), which you have showed me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: Gen 19:20 Behold now, this city is near to flee to, and it is a little one: Oh, let me escape there, (is it not a little one?) And my soul shall live. Lot’s request shows that he understands, at least in part, that he has been saved through no merit of his own. However, it is his fear that is the motivation behind his request. Not fear of G-d but fear of destruction. The phrase, “Please no my lords” is rendered by Rashi as, “Please no my L-rd” which in turn follows the Talmudic interpretation, inferring that while Lot began his pleading with the angels, he continued by petitioning HaShem directly. Regardless of where Lot’s faith stood, G-d intended to deliver him from this judgement as a mechanism for showing how mercy triumphs over judgement. The Midrash explains that, “two precious treasures” came from Lot: Ruth (Friend) the Moabitess, Great Grandmother to king David and Naamah (Loveliness) the Ammonitess, who married king Solomon. The Midrash reminds us that these two descendants of Lot would become the mothers of the Davidic dynasty and of the King Messiah. These two descendants of Lot are explicitly and implicitly listed in the genealogy of our King Messiah Yeshua (Matthew 1:5, 7). Gen 19:21 And he said to him, “See, I have accepted your request concerning this thing also, that I will not overthrow this city, which you have spoken of”. The, “he” here is either one of the angels speaking on behalf of HaShem, or HaShem Himself, given that only G-d could make the ultimate decision to spare this city. Alternatively, now that they are outside the city they may have met the third man (Raphael/Yeshua/Angel of the L-rd), Who is referenced here in the singular to distinguish Him from the two other angels, who have already said that “they” have been sent to destroy the city (19:13), rather than act to spare a city (Which would fit the role of an angel of healing, wholeness and restoration, such as Raphael or The Angel of The L-rd, the King Messiah Yeshua). Gen 19:22 “So make haste and escape there; for I cannot do anything until you reach it”. Therefore the name of the city was called Tzoar (Insignificance). If the speaker is one of the two Angels, then, “I cannot” means that G-d has withheld the destruction until Lot and his family flee to safety. Alternatively, if the speaker is G-d Himself, either manifest as Yeshua the third man or by way of the Bat Kol (Heavenly voice), then, “I cannot” means, “Because I’m righteous I cannot go against My own firm decision to protect the nephew of Avraham My servant”. The city was formerly called Bela (Destruction: 14:2), but is now named Tzoar (insignificance) after Lot’s description of its size. Gen 19:23 The sun had risen upon the earth when Lot entered into Tzoar. Gen 19:24 Then HaShem (YHVH: Mercy) rained upon S’dom (burning) and upon Amorrah (submersion) brimstone and fire from HaShem (YHVH: Mercy) out of the heavens; The sun having risen upon the earth denotes a time between 9am and midday. This means that almost twenty four hours have passed from the time HaShem and His angels met with Avraham until the destruction of the S’dom and Amorrah region. It is worth noting that the text continues to present us with the Merciful Name of G-d YHVH, thus showing the destruction of these wicked cities as an act of G-d’s mercy. Gen 19:25 And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. Gen 19:26 But having considered things, his (Lot’s) wife went from behind him, and she became a pillar of salt. Most English translations interpret the Hebrew more literally saying, “Looked back”, however this is a Hebrew idiom that means to return and there is room to translate the Hebrew text as, “went from behind him”. The text does not intend the reader to imagine Lot’s wife following closely behind him and turning in an instant of curiosity only to find herself being transformed immediately into salt as if by a magic spell. This is simply not the intended meaning. The text is conveying, all be it in idiomatic Hebrew form, the fact that Lot’s wife was not in agreement with his leaving the city and therefore, figuratively speaking, she looked back or longed to return. Thus she went back from following behind him and was destroyed (Turned to salt) along with the other inhabitants of the region. The tragic death of Lot’s wife is used as a warning to every believer. “On that day no one who is on the housetop, with possessions inside, should go down to get them. Likewise, no one in the field should go back for anything. Remember Lot’s wife! Whoever tries to keep their life (of temporal worldly wealth) will lose it, and whoever loses their life (of temporal worldly wealth) will preserve it.” –Luke 17:31-33 “’But my righteous one will live by trust. And I take no pleasure in the one who shrinks back.’ But we do not belong to those who shrink back and are destroyed, but to those who have trust and are saved.” –Hebrews 10-38-39 Gen 19:27 And Avraham got up early in the morning and went to the place where he stood before HaShem (YHVH: Mercy): Gen 19:28 And he looked toward S’dom and Amorrah, and toward all the land of the plain, and beheld, and, the smoke of the country went up as the smoke of a furnace. Avraham got up and went to the place on the road to S’dom, where he had petitioned the L-rd on S’dom (Lot’s) behalf. This is the counterpoint to the words of Genesis 13:10 which read, “Lot looked around and saw that the whole plain of the Jordan toward Tzoar was well watered, like the garden of HaShem YHVH: Mercy, like the land of Egypt. (This was before HaShem destroyed S’dom [burning] and Amorrah [submersion].)” Gen 19:29 And it came to pass, when God destroyed the cities of the plain, that God remembered Avraham, and sent Lot out of the midst of the destruction, when he overthrew the cities in which Lot dwelt. Notice that Lot has merited no righteousness of his own through trust, but has been delivered because G-d had taken note of Avraham, the father of trust. The text seems to infer that Lot had travelled from city to city within the plain region of S’dom and Amorrah and had finally settled in S’dom. Gen 19:30 And Lot went up out of Tzoar (Insignificance), and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Tzoar: and he dwelt in a cave, he and his two daughters. Lot’s fear has now not only caused him to disregarded the call of G-d to flee, but has also caused him to flee from a place in which G-d had promised to keep him safe (19:17, 21). The cave is in stark contrast to the house Lot had dwelt in and is even further removed from the flocks, herds and tents that he once had when he had been with Avram (Genesis 13:5). Lot’s choice to make his own way has now lead him to the brink. Soon he will lose control even of his own body, at the hands of his daughters. Gen 19:31 And the firstborn said unto the younger, “Our father is old, and there is not a man in the land to come in unto us after the manner of all the earth: Gen 19:32 Come, let us make our father drink wine, and we will lie with him, that we may preserve the seed of our father”. Based on the words of the firstborn, it seems that both daughters were convinced that G-d had punished all humanity with fire (Though not by flood). Thus they concluded that they were the soul surviving remnant of humanity and had no choice other than to cohabitate with their father. This should be tempered with the fact that while the plain was decimated, the hill country wasn’t and the daughters of Lot surely knew they had an uncle and relatives living to the northwest. Therefore, the elder of the two daughters was either extremely naive or a conniving young woman who was unwilling to commit the abomination of incest alone. Gen 19:33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, and when she arose. Gen 19:34 And it came to pass that on the following day, the firstborn said unto the younger, Behold, I lay last night with my father: let us make him drink wine this night also; and you go in and lie with him, that we may preserve the seed of our father. Gen 19:35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. Perhaps Lot was easily swayed due to the loss of his wife and all that he had owned? It seems reasonable to presume that he was suffering from a form of PTSD and the subsequent depression that can result. Therefore, the use of wine as a numbing agent may have greatly appealed to him. However, this does not discount his personal responsibility. He chose to drink excessively. The Hebrew text has a unique marker above the clause, “and when she arose” which the rabbis’ say indicates that while Lot was not aware of her beginning the act, he was aware that the act had taken place once his eldest daughter arose from cohabitating with him. Regardless, he was unrepentant, evidenced by his actions the following night, in returning to his folly he thus produced heirs through his own daughters, an act that is equally as despicable as the homosexual acts performed in S’dom (Lev. 18). Gen 19:36 Thus were both the daughters of Lot were with child by their father. Gen 19:37 And the firstborn bore a son, and called his name Moav (of his father): the same is the father of the Moabites (Incestuous: of his father) to this day. Gen 19:38 And the younger, she also bore a son, and called his name Ben-ammi (Son of my people): the same is the father of the children of Ammon (darken) unto this day. The fruit of this vile act are the two nations that will seduce Israel into carnal sin at Baal Peor (Numbers 25) and the foulest of religious perversions in the sacrificing of her sons and daughters to Molech (Leviticus 18:21). All of this can be traced back to the singular selfish choice that Lot had made in Genesis 13:10. © 2016 Yaakov Brown HaShem has sworn and will not repent, “You are priest for (in) perpetuity (eternally) according to My words (d’varati: reasoning, cause, purposes) My king righteousness.” -Tehillim 110:4 Introduction and Overview:
At the conclusion of chapter 13 we find Avram camped beneath the oaks of Mamre (Strength, fatness, abundance) approximately 32 km south west of 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 L-rd’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 the King of Righteousness, which is closely followed by the king of S’dom’s attempt to compromise that blessing by offering to Avram that which wasn’t his to give. The Text: War of the Chieftains Gen 14:1 And it came to pass in the days of Amraphel (Speaks of darkness/Gives dark council) king (Chief) of Shinar (Country of two rivers), that Arioch (Fierce Lion) king of Elasar (G-d chastens/disciplines), Cedarlaomer (Hand full of sheaves) king of Elam (Pepetual/Eternal), and Tidal (Thanks toward High) king of nations (Goyim); Gen 14:2 Made war with Bera (In the evil) king of S’dom (Destruction, burning, field, demons), and with Birsha (In iniquity/guilt) king of Amorah (People of fear, bound, sheaves, submersed), Shinav (Teeth of father) king of Admah (Red Earth), and Shemeiver (Name that is strong) king of Tzeboiym (Beautiful ones), and the king of Bela (devouring, destruction, engulf), which is Tzoar (Insignificance). Gen 14:3 All these were joined together (bound in agreement) in the valley of Ha-Siddim (plain), which is Yam Ha-melach (the Sea of Salt—Dead Sea, a lake). Gen 14:4 Twelve years they served Cedarlaomer (Hand full of sheaves), and in the thirteenth year they rebelled. Gen 14:5 And in the fourteenth year came Cedarlaomer (Hand full of sheaves), and the kings that were with him, and smote the Rephaims (healing) in Ashterot (Cohesiveness/star goddess) Karnaim (Two horns), and the Zuzim (roaming ones) in Ham (hot), and the Emim (dreaded ones) in Shaveh Kiriathaim (Plain of two cities), Gen 14:6 And the Ha-Chori (cave dwellers) in their mount Seir (Hairy), unto Elparan (ram of glory: ayil – pa’ar), which is by the wilderness. Gen 14:7 And they returned, and came to Ein-mishpat (Spring of judgement), which is Kadesh (holy), and struck all the fields of the Amaleki (lapping people, wrung out people), and also the Amori (Sayers), that dwelt in Chatzetzon tamar (Division of a date palm). Gen 14:8 And there went out the king of S’dom (Destruction, burning, field, demons), and the king of Amorah (People of fear, bound, sheaves, submersed), and the king of Admah (Red Earth), and the king of Tzeboiym (Beautiful ones), and the king of Bela (devouring, destruction, engulf) [the same is Tzoar (Insignificance);] and they joined battle with them in the valley of Siddim (Plain); Gen 14:9 They fought against Cedarlaomer (Hand full of sheaves) the king of Elam (Perpetual, Eternal), and with Tidal (Thanks toward High) king of nations (Goyim), and Amraphel (Speaks of darkness/Gives dark council) king (Chief) of Shinar (Country of two rivers), Arioch (Fierce Lion) king of Elasar (G-d hastens/disciplines); four kings against five. Gen 14:10 And the valley of Siddim (Plain) had one tar piy after another (Be’erot be’erot); and the kings of S’dom (Destruction, burning, field, demons) and 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 S’dom (Destruction, burning, field, demons) and Amorah (People of fear, bound, sheaves, submersed), and all their food supplies, and went their way. Gen 14:12 And they took Lot (Covering), Avram's (Exalted father, Father of a nation) brother's son, who dwelt in S’dom (Destruction, burning, field, demons), and his goods, and departed. The names of the numerous kings illuminate the text greatly. I have rendered an allegorical paraphrase following the main text 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. Something that can still be observed today 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 Siddim was submerged following the destruction of S’dom and Amorah. The Sea of Salt (Dead Sea) region was known in Roman times as Ashphalties, due to the lumps of bitumen often found floating in the waters, particularly in the southern waters which then covered the proposed location of the valley of Siddim. Avram Rescues Lot Gen 14:13 And there came one that had escaped, and told Avram (Exalted father, Father of a nation) the Hebrew (Ha-Ivri); for he dwelt in the plain of Mamre (Strength, fatness) the Amori (Sayer), brother of Eshcol (cluster, community), and brother of Aner (boy): and these were masters in covenant with Avram (Exalted father, Father of a nation). Gen 14:14 And when 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 Dan (Judge). Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Chovah (Hiding Place), which is on the left hand of Damasek (Silent sackcloth weaver, mourning). Gen 14:16 And he brought back all the goods, and also brought again his brother (nephew) Lot (Covering), and his goods, and the women also, and the people. Gen 14:17 And the king of S’dom (Destruction, burning, field, demons) went out to meet him after his return from the slaughter of Cedarlaomer (Hand full of sheaves), and of the kings that were with him, at the valley of Shaveh (Level plain, agreement), which is the valley of the king. The designation, Avram Ha-Ivri (Abram the Hebrew) is of great significance. The name Ivri is probably derived from the root 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 Ivrim (Hebrews). In modern terms we could translate the text dynamically and say, “Abraham the Jew”. The Talmud interprets the 318 trained servants as being a symbolic representation of Elietzer (Eliezer) the servant of Avram, because the numerical value of the Hebrew name Elietzer is 318. While this is not the plain (p’shat) meaning of the text it is a beautiful picture of the present help of G-d in Avram’s battle to free his nephew: Eli (My G-d) etzer (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 at a later date. This may also explain the reference to the Salt Sea (Dead Sea) which some understand to have resulted from the destruction of S’dom and Amorah. Avram Encounters Malki-tzedek Gen 14:18 And Melki-tzedek (My king of Righteousness) king of Shalem (Peace, wholeness, soundness) brought forth bread (Lechem) and wine (Yine): and he is priest of the El elyon (G-d over all gods). Gen 14:19 And he blessed him, and said, Blessed be Avram (Exalted father, Father of a nation) of the El elyon (G-d over all gods), possessor of heaven and earth: Gen 14:20 And blessed be the El elyon (G-d over all gods), who has delivered your enemies into your hand. And he gave him a tenth of everything. It is here that we first see the unification of the roles of King and priest. King David, who inherited Melki-tzedek’s throne in Jerusalem would later 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 Shalem being a type for Yeshua the Messiah, our King of Righteousness. Numerous Jewish scholars have misunderstood the text of verse 14:20, and have interpreted Melki-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 be understood to mean that Avram gave a tenth to Malki-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 G-d, without exception, and that the drash of Hebrews 7 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 Psalm 110 and the book of Hebrews chapter 7. King David is the writer of the former and a Hebrew priest the 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. It is interesting to note that Malki-tzedek blesses El-Elyon in verse 20. No man can bless G-d, because all things come from G-d and are returned to Him. This is therefore another allusion to the Messiah, Who is G-d with us and is thus qualified to bless G-d. 1 Of David, a musical oracle. HaShem said to my Lord (l’Adoni), 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 (d’varati: reasoning, cause, purposes) 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 7:1 For this Melki-tzedek, king of Shalem, priest of El elyon, the most high God, who met Avram returning from the slaughter of the kings, and blessed him; Heb 7:2 To whom also Avram gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Shalem, which is, King of peace; Heb 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; remains a priest continually. Heb 7:4 Now consider how great this man was, unto whom even the patriarch Avraham gave the tenth of the spoils. Heb 7:5 And truly they that are of the sons of Levi, who receive the office of the priesthood, have an instruction to take tithes of the people according to the Torah, that is, of their fellow Israelites, though they come out of the loins of Avraham: Heb 7:6 But he whose descent is not counted from them received tithes of Avraham, and blessed him that had the promises. Heb 7:7 And without all contradiction the lesser is blessed of the better. Heb 7:8 And here men that die receive tithes; but there he received them, of whom it is witnessed that he lives. Heb 7:9 And as I may so say, Levi also, who received tithes, payed tithes in Avraham. Heb 7:10 For he was yet in the loins of his father, when Melki-tzedek met him. Heb 7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the Torah,) what further need was there that another priest should rise after the order of Melki-tzedek, and not be called after the order of Aaron? Heb 7:12 For if the priesthood is being changed, it is also necessity a change the instruction. Heb 7:13 For he of whom these things are spoken is of another tribe, of which no man gave attendance at the altar. Heb 7:14 For it is evident that our Lord (Yeshua) sprang out of yehudah (Praise); of which tribe Moses spoke nothing concerning priesthood. Heb 7:15 And it is yet far more evident: for that after the likeness of Melki-tzedek there arises another priest, Heb 7:16 Who is made, not after the Torah of an earthly carnal (fallen human) instruction, but by the power of endless life (Ein Sof – without end, a name for G-d). Heb 7:17 For he testifies saying, “You are a priest for ever after the order of Melki-tzedek. Heb 7:18 For there is truly a disannulling of the former instruction because of its weakness and inability to profit those instructed. Heb 7:19 For the Torah made nothing perfect, but the bringing in of a better hope did; by which we draw near to God. Heb 7:20 And this is affirmed by the fact that He was made priest with an oath: Heb 7:21 (For those priests were made without an oath; but this one with an oath by him that said unto him, “HaShem has sworn and will not repent, You are a priest for ever after the order of Melki-tzedek:) Heb 7:22 By so much was Yeshua (Jesus) made a guarantee of a better covenant. Heb 7:23 And there truly were many priests, they were not able to continue because each of them died: Heb 7:24 But this man, because he continues forever, has an unchangeable priesthood. Heb 7:25 Wherefore he is able also to save them to the uttermost that come unto God through Him, seeing He lives forever to make intercession for them. Heb 7:26 For such a Cohen Ha-Gadol (high priest) became ours, who is holy, innocent, undefiled, separate from sinners, and made higher than the heavens; Heb 7:27 Who need not daily, as those high priests, to offer up sacrifice, first for His own sins, and then for the people's: for this He did once, when He offered up Himself. Heb 7:28 For the Torah makes men high priests which have infirmity; but the Word [D’var (John 1): d’varati: see Psalm 110:4 (5)] of the oath, which was made after the Torah, affirms the Son, who is perfect for evermore. –Hebrews 7 The King of S’dom as Tempter Gen 14:21 And the king of S’dom (Destruction, burning, field, demons) said unto Avram (Exalted father, Father of a nation), Give me the persons, and take the goods for yourself. Gen 14:22 And Avram (Exalted father, Father of a nation) said to the king of S’dom (Destruction, burning, field, demons), I have lifted up mine hand (Made a pledge) unto HaShem (YHVH), the El elyon (G-d 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 Avram: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner (boy), Eshcol (cluster, community), and Mamre (Strength, fatness); let them take their portion. It is interesting to note the differences in the actions of the king of (Shalem) wholeness and peace, Malki-tzedek and the king of destruction, king of S’dom. Malki-tzedek (My king of righteousness) comes out to meet Avram with bread (Lechem) 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. The king of S’dom on the other hand, comes to meet Avram and offers Avram that which is no longer his to give. The goods of S’dom 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 G-d with worldly riches. Avram is sure of G-d’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 G-d, “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 is 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, 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 G-d’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 king of destruction and with iniquity the ruler over people in fear, their forefathers teeth were red with earth, a king of renown ruled beautiful ones, and the king 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 king of destruction, and the ruler of people under fear, and the king of red earth, and the king of beautiful ones, and the king 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 king of G-d’s discipline; four kings against five. Gen 14:10 And the plain valley had springs, pits of tar; and the kings 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, 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 king 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 kings 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 G-d 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 G-d over all gods, possessor of heaven and earth: Gen 14:20 And blessed be the G-d over all gods, who has delivered your enemies into your hand. And he gave him a tenth of everything. Gen 14:21 And the king 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 king of destruction, I have lifted up my hand and made a pledge unto HaShem, the G-d 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. © 2016 Yaakov Brown Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him... Gen 13:1 And going up, Avram (Father of faith; Father of a nation; Father exalted) out of Egypt (Mitzrayim: Double distress, double stronghold), he, and his wife, and all that he had, and Lot (covering) with him, into the south (Ha-Negbach: the south of the land of Israel).
Faith and all his household rose up out of distress and bondage and Covering went with him into the land G-d had promised to give to him. Avram, like his progeny ethnic Israel (Overcomes in G-d), leaves Egypt with greater wealth than that which he arrived with (Exodus 3:22; 12:36). The Jewish sages say that Avram was in Egypt for three months (Seder Olam Rabba, 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. Gen 13:2 And 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 (L’masaayv) walking, after breaking camp, he travelled from the south as far as Beit-el (House of G-d, House of Judges), unto the place where his tent had been at the beginning, between Beit-el (House of G-d, House of Judges) and Ai (Ruin); 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 G-d and the house of ruin in a land of decision. The Hebrew phrase, “L’masaayv”, meaning, “On his journeys” infers that the collective journeys of Avram are seen in retrospect and viewed as a pre-existent plan of HaShem. Both Avram and Lot left Egypt with riches according to HaShem’s blessing upon Avram. What follows are two distinctly different responses to G-d given riches. Avram, while weighed down with riches, still seeks peace and purpose in G-d’s direction, whereas Lot seeks more riches in a land of wickedness, separated from the blessing of G-d. Gen 13:4 Unto the place of the altar, which he had fashioned there at the first: and he called there, Avram (Father of faith; Father of a nation; Father exalted), in (on) the name of HaShem (YHVH: Mercy). He came to the place where he had first built an altar for covering sacrifice and Faith called out in the name of Mercy. Avram returned to the altar of covering and understanding his position in G-d he calls both, “in the name” and, “on the name” of HaShem. Avram is already aware that his every step is held in the security of G-d’s plan of redemption and that all is reliant on HaShem. Gen 13:5 And also Lot (covering) went walking with Avram (Father of faith; Father of a nation; Father exalted), and had flocks, and herds, and tents. Covering went with Faith and carried additional wealth alongside him. 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. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. Gen 13:7 And there was a strife between the shepherds of Avram’s (Father of a nation; Father exalted) cattle and the shepherds of Lot's (covering) cattle: and the Kenaani (Zealous low landers, slave merchants) and the Perizzi (villagers) at that time, dwelled in the earth. 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. Both Rashi and the Pesikta Rabbasi place the blame for the altercations between the shepherds upon the shoulders of Lot’s shepherds and subsequently see Lot as being 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 Kenaani and Perizzi are mentioned partly in order to qualify the lack of space for Avram and Lot’s herds but also as an allusion to the enemies Israel will face on her journey to the Promised Land. 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). Gen 13:8 And said Avram (Father of a nation; Father exalted) Lot (covering), “Please, Let there be no strife, between us, or in the midst of my shepherds and your shepherds; for we are human beings, 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 is 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 G-d in His wisdom decreed that Israel was not to be friendly with Lots descendants, and that anyone who should them mercy would suffer misery and conflict. 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 G-d’s wisdom when he said to Lot, “Let there be no strife… separate from me” –R’ Aharon Kotler Gen 13:10 And lifted up Lot (covering) his eyes, and saw all the irrigation on the face, before destroyed HaShem (YHVH: Mercy) S’dom (burning) and Amorah (submersion), it was as the garden of HaShem (YHVH: Mercy), like the land of Egypt (Mitzrayim: Double distress, double stronghold), as entering Tzoar (insignificance). 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. Lot chose the richest part of the land, knowing that it was a place of wickedness and idolatry. The text 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. His saw what was good in his own eyes and pursued it by separating himself from the blessing of G-d. Gen 13:11 Then elected Lot (covering) looking up all round ha-Yardein (Jordan: the descender); and Lot (covering) journeyed east: and separated his people from the people of his brother. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. 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 G-d’s instruction to look, and receives the land that G-d gives him. Gen 13:12 Avram (Father of a nation; Father exalted) dwelled in the land of Kenaan (Zealous low landers, slave merchants), and Lot (covering) dwelled in the terror around, and pitched his tent toward S’dom (Burning). 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. As the result of the destruction of S’dom in Chapter 9, the area became the desolate 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 G-d, 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 Gen 13:13 But the men of 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 Gen 13:14 And HaShem (YHVH: Mercy) said to Avram (Father of a nation; Father exalted), after 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. 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.” 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. G-d has already seen the descent of Lots progeny into idolatry, outside of time and space, and therefore is speaking the blessing of Avram into time at this point to secure the knowledge of the gifted land for future generations. 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. “Faith, I will make your offspring like the dust of the earth, uncountable and eternal. 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.” 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, G-d can. “Just as the dust outlives all who tread upon it, so G-d promised Avram that his offspring would outlive all the nations that would persecute them.” –Midrash G-d is stating emphatically, that the people of Israel and the land of Israel are destined for one another. The tragic failure of many Christian scholars in denying the land to ethnic Israel based on the twisting of Scripture, is one of the greatest hindrances to Jewish evangelism and the reconciliation of the nations. This land gifted by G-d 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 G-d’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 G-d gifted it. 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. Ramban notes that this is both a promise and an instruction. G-d promises to protect Avram as he walks the length and breadth of the land and Avram is instructed to open G-d’s gift by walking through the land and receiving it freely. Gen 13:18 Then Avram (Father of a nation; Father exalted) removed his tent, and came and dwelt by the tree of Mamrei (Strength, fatness, health), which is in Chevron (Alliance), and built there an altar (of blood atonement) unto HaShem (YHVH: Mercy). 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 covering before Mercy, that he might receive the gift of Mercy. This is the third altar (Mizbeach: from the root zabach-to slaughter, kill) of atonement fashioned by Avram. Three is a Hebraic symbol for 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 G-d 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 Lots 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 G-d 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 G-d and the house of ruin in a land of decision. He came to the place where he had first built an altar for covering 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 eternal. 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 covering before Mercy, that he might receive the gift of Mercy. While the plain meaning of the text is clear and confirms from the outset the G-d given land of Ethnic Israel, descended from Avram, there is also an obvious allegorical reading that indicates the relationship between Ethnic Israel (Avram) and the Gentile Church (Lot). © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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