Session 7: The Valley

Session Overview

Creedal Statement

Coming soon.

Key Elements

• Key Passage - Genesis 14:1–24
• Scripture Memory - When you were dead in your trespasses and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our trespasses, having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross! And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross. Colossians 2:13–15
• Catechism - Q: What kind of life/meal do Christians celebrate together? A: Victory.

Introduction

You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. Surely goodness and mercy will follow me all the days of my life, and I will dwell in the house of the Lord forever.

It is certain that Christ fought and overcame all his enemies: he gave them the last blow upon the cross, he seized on the spoil at his resurrection, and led them in triumph at his ascension into heaven, and by his peaceable possession of his throne his subjects enjoy the benefit of all.

Natural to human experience is struggle. Life is riddled with difficulty, oppression, and strife. Living in a sinful world, humans exploit other humans, power is used to dominate rather than serve, individuals are in bondage to strongholds, and the boasts of men challenge God’s praise. Humans, whether they readily admit it or not, are in desperate need of rescue. Those who assert the comfort of their own condition outside of Christ have only deceived themselves. Ignoring the depth of our own need only exacerbates the human predicament, bringing increased hostility toward others, intensified discontentment, and a greater loss of appetite for the things of God. The Christian faith—expressed in the sacred meal of Christian communion—is based upon an honest recognition of the grave human condition: our captivity to sin, a personal propensity to disobedience, defiant rebellion against God, and an ensuing war between good and evil. What humans need is definitive, decisive, and divinely wrought victory.

Too often, believers attempt to cultivate Christian community or establish the Christian faith in their own strength. But a life of devotion to Christ is not something of human making. No church is engineered by man, and no disciple is made by human design. Each faithful devotee and every gospel community must be divinely born. Only God can make a person a new creation in Christ. God himself has to fashion the unique bond of Christian fellowship. At its foundation, the unity of the church is wrought by a divine victory, bringing rescue to oppressed captives and uniting them into God’s family. This divine victory over evil motivates God’s people to live a life of devotion and worship.

In Genesis 14:1–24, we read about a stark and surprising victory over oppressive enemies. Abram had settled in Canaan, the land of promise. His nephew Lot had settled in Sodom. At this time, war, rebellion, and conflict existed between competing kingdoms. Four mighty kings of the (north)east subjugated and defeated kingdoms around the area of Canaan. When five lesser kings of the south(west) Dead Sea region rebelled, the mighty kings of the east asserted their fleshly power over the surrounding nations and quashed this mutinous coalition of the five lesser kings. Meeting in the Valley of Siddim, the eastern kings defeated the lesser kings of the Dead Sea. Some fell into pits, and others fled to the hills. During this invasion, Abram’s nephew, Lot, was captured. The tables seem tipped in favor of the eastern kings, but Abram came in the might of the God Most High. He pursued the enemy kings, defeated them, rescued Lot, and retrieved the plundered possessions. After returning home in triumph, he celebrated a victory meal at the provision of a mysterious king named Melchizedek. This meal prompted a number of happenings that prefigured the coming of Christ, foreshadowed the sacred meal of communion, and instructed the community of faith about devotion to God.

As we enter this story, our personal lives and community life are put up against the mirror of Scripture. This biblical account records a fierce battle, a powerful victory, and a culminating meal. Through Abram’s example, it demonstrates a life of devotion and prefigures the sacred meal of communion. The Christian life and community are nourished and sustained by the practice of communion: a sacred meal of taking bread (shared bread representing the crucified body of Christ) and cup (drink representing the shed blood of Christ) to remember God’s victorious work on our behalf. The practice of communion recounts God’s gracious salvation and powerful rescue of his people, ultimately fulfilled in Christ. The repeated ritual of bread and cup affirms belief in victory over evil, a victory far greater than Abram’s defeat of the hostile kings. Lessons in this ancient narrative abound. Unlike the world’s coalitions, Christians practice devotion to God while enjoying God’s blessings. Believers praise God as a rescued people. They celebrate a sure victory in surrender to a benevolent and righteous king. They confront self-seeking gain while practicing radical generosity. They expend themselves for God’s mission while nourishing themselves at the table of communion. Although this story does not tell us everything about the Christian faith, church community, devoted worship, or the Lord’s Supper, the prefigurements and foreshadowings that unfold in the plot of this narrative are captivating as we seek to know what it means to be God’s people of promised victory!

Biblical Interpretation: Hearing the Word

Study the Text: The Bible is God’s inspired word to his people. Christian disciples mature in the faith when they are grounded in God’s word. In this movement, you will study the basic details of the biblical text.

Observation Questions

Read (or listen to) the whole passage of Scripture. Discuss the questions below for each section of the story. Pay attention to the details of the text to recall what the passage is saying. Use the focus verses to guide your conversation.

Storycraft

Retell the story in your own words, recounting the overall flow of the narrative, the main segments of the story, and the major developments that take place.

Narrative Elements

Story Retell

Theological Dialogue: Discussing the Plot

Explore the Text: God’s word is his trustworthy and sufficient revelation to his people. We grow as Christ’s disciples by rooting our lives in God’s unchanging truth. In this movement, you will explore vital teachings of this biblical passage.

Discussion Questions

Summarize the biblical story. As a community, discuss the following questions. Be attentive to the truths taught in this text. Use the commentary on the next pages to uncover core principles this passage teaches about the Christian faith.

Biblical Commentary

Use this commentary to help you understand the meaning of the text. Refer to the infographic on the next page to think through how narratives work.

Passage Introduction

Key Idea

Celebrating ultimate victory in Christ, the Christian community celebrates Christ’s achievements through communion.

Passage Overview

God’s people enjoy his uncontested victory. As a community of faith, the church unites around shared stories of victory in Christ. Once captive to sin, disciples of Christ are given decisive rescue that Jesus provided through his saving work on the cross. Christ’s torn body and shed blood—commemorated by eating bread and drinking the cup—are divine means to rescue sinful humanity. In grace and power, Christ rescues us from our captivity, rebellion, and bondage. Abram’s victory over ancient kings, his rescue of Lot, and his meal with Melchizedek foreshadow the ultimate victory achieved in Christ. Greater than Abram, Jesus has pursued us when our captivity was most grave. More than Lot, those whom Christ saves are brought into his family. Better than Melchizedek, Christ is the true priest-king who blesses, nourishes, rescues, intercedes, and reigns over his people in peace and righteousness. Christ’s people regularly eat of the victory meal—communion—as a means of remembering Christ’s saving work and galvanizing our community bond as a rescued people. Our response to Christ’s victory is praise of God, self-sacrificial giving, and mutual edification of the saints. Read the following commentary to understand the biblical text and how it teaches us about devotion to God and the practice of communion.

Passage Outline

1. Genesis 14:1–12
2. Genesis 14:13–16
3. Genesis 14:17–20
4. Genesis 14:20–24

Building a Community of Common Faith

Everyone born of God overcomes the world. And this is the victory that has overcome the world: our faith. Who then overcomes the world? Only he who believes that Jesus is the Son of God.

We must, therefore, first enjoy union with Christ, and with His Church, or else we cannot enjoy communion. Union lies at the basis of communion. We must be one with Christ in heart, and soul, and life; baptized into His death; quickened by His life, and so brought to be members of His body, one with the whole Church of which He is the Head. We cannot have communion with Christ till we are in union with Him; and we cannot have communion with the Church till we are in vital union with it.

Introduction

Living in a sinful world, humans experience captivity, oppression, affliction, and harassment. From any number of sources, threats to human well-being abound. Often, self-destructive habits by which we give in to sinful impulses bring trouble upon our own heads. At other times, cruel and callous humans exploit others for personal gain. The longing for freedom from oppression comes in the search for triumph and victory. We look for someone or something that will fight on our behalf and contend for our welfare. Sometimes we take up our own cause and try to mete out revenge on our personal enemies.

What the world seeks to find, Christ has actually achieved. In Christ’s work on the cross, he imparted to Christians an ultimate and conclusive victory over sin, emancipation from captivity, and triumph over oppression. More than any human could have achieved, the Christian community enjoys complete freedom in Christ. The community practice of Christian communion celebrates this victory in a sacred meal, announcing that, by faith in Christ, God’s people share in God’s victory. As a clue to the essence of Christian community, the regular Christian practice of communion (bread and cup) affords a chance for the church community to consecrate themselves to God, offer God worship and praise, commemorate Christ’s definitive victory, remember our own rescue from captivity, enjoy the fullness of God’s blessing, and nourish ourselves as we serve Christ’s continued mission in the world.

In Genesis 14:1–24, the story of Abram’s defeat of the four great kings of the east (and his rescue of Lot) highlights this essence of Christian community and the importance of communion as a means to nourish God’s people. When four great kings of the east violently campaigned against the peoples around the promised land, Abram’s nephew Lot was captured. While the kings of the surrounding peoples failed to resist the attacks of these opposing kings, Abram eventually took up arms and pursued the marauding eastern kings north of the promised land. With only 318 trained men from his household, he defeated these powerful enemies, reclaimed Lot, and returned home with the plunder. Afterward, Abram went to King’s Valley and met a mysterious king named Melchizedek, who commemorated Abram’s victory with a meal of bread and wine. Melchizedek pronounced a blessing over Abram, Abram offered a gift to Melchizedek, and Abram asserted his allegiance to God.

The meal enjoyed by Abram and his trained men—a meal with foreshadowed Christian communion—offers insight into the nature of the Lord’s Supper and the character of Christian community as a people devoted to God. As we journey with Abram in this fascinating narrative, we discover that God is creating a community of victory which responds to him in commitment, worship, and allegiance. Ultimately achieved by the work of Christ on the cross, the church enjoys a greater victory than Abram’s and celebrates a greater king than Melchizedek. For the church, the sacred meal of communion is a regular opportunity to announce and nourish ourselves in the victory accomplished in the gospel, reinforcing our exclusive and unflinching loyalty to Christ. Entering into this ancient narrative, let us prayerfully learn about the nature of Christian community and the importance of the sacred meal as part of the life of God’s people.

Once Taken Captive: Remembering the Severity of our Rebellion and Bondage

Biblical Narrative (Genesis 14:1–12)

Prior to this story, God called Abram to leave his country and follow God’s direction to a promised place. God announced that he would give Abram land, offspring, and blessing (Genesis 12:1–3). Part of this promise to Abram was the establishment of a multicultural community throughout the world that would enjoy God’s unparalleled favor. As Abram journeyed to the land of Canaan (12:4–9), he personally experienced God’s sovereign and gracious protection (12:10–20) along with God’s manifold blessing and unmerited prosperity (13:1–7). Eventually, Abram settled in the land of Canaan, the land of promise (13:8–18) as God’s chosen instrument to bring blessing to the world (12:2–3). Eventually, God would establish his relationship with Abram and galvanize his promises to him through a covenant promise (15:1–21). Abram’s prosperity gave hope that God’s promise of blessing to the world would come true. However, in a world deeply ruined by sin, threats to Abram’s well-being and God’s promises seemed to loom at every turn. In the present story, Abram would be used to bring God’s decisive victory over menacing enemies. This would not only affirm God’s choice of Abram but also reinforce the kind of community God was intent on creating.

The biblical account begins by introducing an alliance of four greater kings of the (north)east—Amraphel, Arioch, Chedorlaomer, and Tidal (14:1)—in conflict with against five lesser kings in the plains of the (south)west—Bera, Birsha, Shinab, Shemeber, and the king of Bela/Zoar (14:2). The greater kings “went to war” (14:1) against the lesser kings. Although hard to locate definitively, the greater kings of the (north)east likely ruled in areas of significant sociopolitical influence in the Mesopotamia/Babarea: Shinar, Ellasar, Elam, and Goiim (14:1, 9). The lesser kings of the (south)west ruled smaller territories: Sodom, Gomorrah, Admah, Zeboiim, Bela/Zoar (14:1, 8) likely clustered around the Dead Sea. These kings of a common geographical area of the Dead Sea joined forces and became “allies” (14:3).

Apparently, Chedorlaomer was a chief king among his alliance, and the lesser kings had been subjected to him for twelve years. This was the case until “in the thirteenth year [the lesser kings] rebelled” (14:4) against him. This rebellion by the federation of kings from the Dead Sea prompted Chedorlaomer and his coalition of kings to forcibly subjugate other peoples in the general vicinity (the Zuzim, the Emim, the Horites, the Amalekites, and the Amorites). These people lived in lands (Ashteroth-karnaim, Ham, Shaveh-kiriathaim, the hill country of Seir, El-paran, En-mishpat/Kadesh, Hazazon-tamar) surrounding the peoples of the Dead Sea who might be prone to (or may have already participated in) a similar uprising (14:5–7).

In response, the five lesser kings of the Dead Sea region “arrayed themselves for battle” (14:8) against Chedorlamoer and his alliance of oppressing kings (14:8–9). There were “four kings against five” (14:9). The battle occurred near the Dead Sea in the Valley of Siddim (cf. 14:3, 8, 10). The four greater kings overpowered the five lesser kings in the battle. Fleeing from their powerful enemies, some of the kings fell into “tar pits,” and the rest of the “survivors fled to the hill country” (14:10). Those who fell into the pits did so either to their injury or as a measure to hide from their pursuing enemies. Needless to say, the kings of the Dead Sea were thoroughly defeated by their eastern adversaries. The victors “seized all the goods of Sodom and Gomorrah and all their food, and they went on their way” (14:11). At this time, Abram’s nephew Lot was living in Sodom, and he too was captured along with his possessions (14:12).

Biblical Principles

Conflict and Captivity. Upon first reading, it is easy to get lost in the lists of names, places, and alliances. Analogous to our own lives, however, the confusion, uncertainty, and perplexity of war compare with the complexity, tension, and bewilderment endemic to life in a sinful world. In this first part of the story, kings (14:1 [4x], 2 [5x], 5, 8 [5x], 9 [5x], 10) dominate the scene (mentioned twenty-one times in twelve verses). These human rulers sought to dominate and defeat one another in their day. As these kings were vying to establish their reign across a sociopolitical sphere, the collision of human empires gives a harrowing picture of the world. In this society, human rulers quarrel (14:1–2), war ensues (14:1, 8), coalitions are formed (14:3, 8), kings wield authority over other kings (14:4–5), and some empires triumph over others (14:5, 7). Upset with the imbalance of power and resistance toward oppression, rebellion inevitably takes place (14:4).

Amid all the conflict ensuing at large-scale, kingdom levels, the story zeroes in on the captivity of Lot. Lot’s individual and personal situation is swept up in the day’s geopolitical conflict. His personal hardship and captivity are the result of broader political and military discord. The Scriptures make the case that Lot’s presence in the wicked city of Sodom was a captivity in and of itself (cf. Genesis 18:22–19:38; Luke 17:28–34; 2 Peter 2:7–8), but now he has been forcefully enslaved by enemy kings (14:12). The wickedness, rebellion, and sinfulness of Sodom (along with the other kingdoms of this Dead Sea coalition) resulted in affliction felt by Lot. Likewise, corruption at the kingdom-cultural level fosters oppression at an individual-personal level.

The factious and fomenting world of this bygone age is not too dissimilar to our own. From a geopolitical perspective, political rulers campaign to build their own empires, alliances are formed to protect personal interests, the powerful exploit others for personal gain, and war ravages the earth. These global realities mirror the experiences of individual persons: oppression, violence, hardship, exploitation, captivity, and opposition are common experiences that are regularly felt by humanity. As the immense strength of the (north)eastern kings seemed indomitable, so many can fear that there is no way of escape from life’s hardships. Like the five lesser kings of the (south)west, we seek to take things into our own hands.

Countercultural Community. Through God’s guiding hand, Abram’s military victory addresses these painful realities in life. When Abram later partakes of a sacred meal at the provision of Melchizedek, this sacred meal celebrates the kind of community God can create in the midst of a sin-ravaged world. God’s people are a countercultural community in a world of conflict. Despite the misuse and abuse of power, communion venerates the incomparable, righteous, and benevolent king, Jesus. Against the world’s coalitions and alliances, communion memorializes a brand new fellowship of faith, one that seeks not to exploit, dominate, and perpetrate evil, but seeks to live in the blessing of covenant promise. Overpowering the quarrels, wars, and oppression that are so much a part of life, communion celebrates the victory Jesus has wrought, remembering our captivity, our rebellion, our oppressors, and proclaiming how Jesus has set us free from them all. Truly, the sacred meal of communion is a victory meal in the name of Christ, the true King! The sacred meal marks God’s people as a community of faith living against the grain of larger society.

Christian community takes its cue from this sacred meal of communion. As Christians, the bond of our relationship with one another is based upon a common story: we once were under the oppressive rule of a harsh and evil king, but have now found victory in Christ. We took our lives into our own hands and sought (even in the name of freedom) freedom in our rebellion. Coming to terms with the culpability of our sinful rebellion, we have yielded ourselves to Christ rather than fleeing him. Our victory is found in surrender to Christ. Our duty is lived out in devotion to Christ. Learning from this first scene of the story, the Christian community comes to terms with (and never stops retelling the stories of) its own captivity and need for a rescuer.

No Longer Captives: Rejoicing in the Decisive Victory of Divine Rescue

Biblical Narrative (Genesis 14:13–16)

Despite the great loss among the Dead Sea forces, there was “an escapee” (14:13) of the fierce attack of the eastern kings. At this time, “Abram the Hebrew” lived in the general vicinity in a place of Hebron by “the Oaks of Mamre the Amorite” (14:13; cf. 13:18). This was a portion of the land of Canaan which God had promised to Abram and his descendants (cf. Genesis 12:1–3, 5; 13:13, 14–17). That he is referred to as a “Hebrew” would mark his marginalized or foreign status in that society (cf. 39:14, 17; 40:15; 41:12; 43:32; Exodus 1:15–16, 19, 22; 2:6, 7, 11, 13; 3:18; 5:3; 7:16; 9:1, 13; 10:3; 21:2). Despite being an outsider, Abram had formed his own allies in this region: Aner, Eshcol, and Mamre (14:13; cf. 14:24).

The fortunate escapee came to Abram and told him about what had happened, specifically that “his relative [Lot] had been captured” (14:14). In response, Abram “mobilized the 318 trained men born in his household” (14:14) and pursued Lot’s captors all the way north toward Dan. These 318 trained men were a part of his own family sphere. By God’s blessing and provision, Abram’s wealth and influence had grown significantly (cf. 12:5, 16; 13:2, 5–7, 8). Reaching his enemies, Abram strategically prepared for battle: “During the night, Abram divided his forces” (14:15). In his attack against this enormous alliance of eastern kings, Abram “routed Chedorlaomer’s army, pursuing them as far as Hobah, north of Damascus” (14:15), even further north of Dan. In his defeat of this powerful coalition, Abram brought back Lot, his possessions, and other captives (14:16). What the five lesser kings of the Dead Sea region failed to do, Abram did with 318 men from his household.

Biblical Principles

Victory and Conquest. In this narrative, a devastating defeat was turned into a decisive victory. A hostile attack became a spectacular triumph. Sustained and crippling conflict ended in God-given conquest. A colluding ruler fell at the hands of God’s chosen deliverer. The initial defeat wrought by the eastern kings (14:5, 7) eventually came upon their own heads as Abram routed them in battle (14:15, 17). A society marked by kings, empires, countries, and territories (14:6, 7) was suddenly disrupted by a wandering nomad, Abram, who was no king and had no empire. This triumphant Hebrew simply lived “by the oaks of Mamre” (14:13; cf. 13:18), yet he successfully contended against “Chedorlaomer king of Elam” (14:1). Abram’s alliance of local household friends (14:13) was victorious in battle against a royal despot backed by a networked coalition of regal lords. A Hebrew foreigner and his trained kinsmen overcame expert military forces. (14:14). The oppressor was pursued (and defeated), filial alliances overtook royal coalitions, and household servants defeated military forces. In this story, we starkly have Abram’s house (14:14) rescuing a kinsman (14:14, 16; cf. 14:12) against kingdoms and countries (14:1–11). Divinely chosen Abram boldly and decisively conquered a powerful and oppressive enemy king.

Inasmuch as communion recalls our former oppression and captivity, it also basks in the decisive victory achieved in Christ. Having no earthly kingdom or country, Jesus established his kingdom rule on earth. Jesus purchased a people for himself on the cross, creating a collaborating community of disciples with familial bonds. Achieving victory without military force or human weaponry, Jesus triumphed over the enemy through the redemptive power of his self-sacrificial atonement on the cross. Jesus won a surprising and unexpected victory over all enemies: sin, Satan, and death. By conquering evil, Jesus set sinners free from their captivity. Jesus’ victory for sinful humanity was foreshadowed by Abram’s unexpected conquest against Chedorlaomer (and perhaps the other kings in his alliance). When considering Abram’s attempt to rout the powerful kings of the east, victory seemed unlikely. Consider the math. The four kings of the east defeated (at least) six territories in the surrounding region (14:5–7) and five kings of the Dead Sea (14:8–12). How could a non-royal, foreign Hebrew sojourner and his household defeat such an ominous foe? Clearly, the power of God was with Abram (14:19–20). God used Abram as an instrument to win a battle that was, from a human perspective, surprising and unexpected. In a great way, communion celebrates the unexpected victory won by Christ as he forms his people into a devoted community known as the family of God.

Rescue and Recovery. Divine victory brings about gracious rescue. Abram’s defeat of Chedorlaomer resulted in the rescue of Lot, the recovery of other captives, and the retrieval of stolen possessions (14:16). Abram’s victory represented a complete and full recovery: “all the goods, as well as his relative Lot and his possessions, together with the women and the rest of the people” (14:16). The decisive defeat of the oppressor king enabled for a complete recovery of all that was lost. Abram’s rescue of Lot (and the other captives) foreshadows Jesus’ rescue operation on the cross. In his death and resurrection, Jesus’ victory over sin, Satan, and death amounted to a divine rescue of captive sinners. Moreover, Abram’s recovery of all the possessions intimates Jesus’ full and complete defeat of the curse. Through his atoning death, Jesus reversed the curse and enabled God’s people and God’s world to experience God’s blessings in abundant measure.

The Christian community is made up of captives whom a valorous king has decisively rescued. Although Abram is not referred to as king, he acted more like a king on the battlefield than the great kings of the earth at that time. His kingly actions paved the way for Lot’s freedom. Although the kings of the east were not directly referred to as Abram’s enemies, they became his enemies by virtue of their attacking his kinsman. Lot’s victory was found in Abram’s victory. In communion, believers joyfully recall their freedom and rescue in Christ’s victory. Jesus’ triumph on the cross fulfilled Abram’s battle in the north of Israel. Christians have no boast of their own; rather, we celebrate, enjoy, and bask in a rescue achieved on our behalf. This foundation of Christian community is consecration (as individuals and as a community) to our Savior-King.

The King of Kings: Commemorating the True Victory of God Most High

Biblical Narrative (Genesis 14:17–20)

After defeating Chedorlaomer and his oppressive coalition of kings, Abram returned home (14:17). The king of Sodom, who had earlier fallen into the tar pit or fled in defeat (cf. 14:10), met with Abram. They met at “the Valley of Shaveh (that is, the King’s Valley)” (14:17). Although Abram was without crown or territory, his victory was celebrated in a kingly fashion. Suddenly, a new character entered the scene. During this time of celebration and commemoration, Melchizedek, king of Salem, came and hosted a festal ceremony to memorialize Abram’s victory. Importantly, Melchizedek was a “priest of God Most High” (14:18) whose name meant “my king is righteous/just.” He was both priest and king and hailed from nearby Salem: a place of “peace” associated with the future capital center of Israel, Jerusalem. On this joyful occasion, Melchizedek “brought out bread and wine” (14:18) to mark the favorable outcome of Abram’s exploits. A representative of God, the priest-king hosted a victory meal commemorating the defeat of oppressive captors, the rescue of needy captives, and the repossession of stolen goods.

The meal was an occasion for blessing and worship as much as it was a commemoration of battlefield conquest. At this time, Melchizedek spoke a blessing over Abram (14:19) and God (14:20). First, Melchizedek pronounced God’s blessing on his chosen servant Abram: “Blessed be Abram” (14:19). Melchizedek identified God—“God Most High, Creator of heaven and earth” (14:19)—as the source of this blessing. In this statement, Abram credited God as the one and only true God, the all-powerful Creator. As Creator God, he had the ability and right to dispense blessings on his servants. Then, Melchizedek blessed God as the source of salvation and deliverance: “Blessed be God Most High, who has delivered your enemies into your hand” (14:20). In his blessing of Abram, Melchizedek sought Abram’s well-being, provision, and protection. In his blessing of God, Melchizedek offered praise to the real victor behind Abram’s impressive feat: God Most High (notice it is repeated twice in Melchizedek’s blessing). Abram was a faithful servant of God, but it was God who had brought deliverance. God-given favor and exuberant praise were fitting because looming defeat had turned into divine deliverance.

Biblical Principles

A True King. Although the self-boasting kings of Mesopotamia (and, for that matter, even the kings of the Dead Sea) were defeated, a real king showed up in the King’s Valley. As a story of two valleys, the story moves from the rebellion and oppression in the Valley of Siddim (14:3, 8, 10) to the victory celebration in the Valley of Shaveh, the King’s Valley (14:17). Melchizedek was a royal figure in stark contrast to the hostile Mesopotamian kings. From the city of Salem, Melchizedek epitomized peace (14:18) rather than oppression (14:1–7). His name a testament of righteousness, Melchizedek embodied godliness (14:18) while the Mesopotamian and Sodomite kings embraced wickedness (cf. 13:13). In his words to Abram, Melchizedek announced blessing over God’s chosen servant (14:19) in contrast to the misfortune of the kings who fell into the tar pits (14:10). A voice of worship and praise, Melchizedek attributed Abram’s victory to God Most High (14:20) in distinction to the Mesopotamian kings who boasted in their own strength and alliances (14:1–9). Melchizedek announced God’s victory (14:19–20) while the warring kings in the region fled in defeat (14:10, 15). As much a priest as a king, Melchizedek represented the kingdom of God rather than the weak and faltering empires of human making. Melchizedek’s blessing contained the first occurrence of the word “enemies” (4:20) in the Scripture, yet this reference is to God’s complete and utter defeat of these adversaries. In this short biblical narrative, Melchizedek stands apart from the rest of the human rulers. He embodies and foreshadows the essence of a true king and representative of God.

Advocacy and Intermediation. Ironically, Abram’s rescue of Lot was also an indirect benefit for the king of Sodom. Abram’s defeat of Chedorlaomer was an attack on the very king that had earlier looted and routed those in Sodom (14:10–12). Sodom’s wickedness was great (cf. 13:12–13; 18:20) and would become an epitome and emblem of human depravity (cf. Isaiah 3:9; Ezekiel 16:44–58; 2 Peter 2:6; Jude 7; Revelation 11:8). Nevertheless, Abram’s conquest over “Chedorlaomer and the kings allied with him” (14:17) helped this wicked and sinful city. Later, Abraham would become an even more direct advocate and intermediary for Sodom, asking God not to destroy Sodom because of Lot’s presence in the city (cf. 18:16–19:38). While the Christian community opposes the evil of the surrounding culture, she also stands as an advocate. When God’s people faithfully participate in God’s purposes, it makes the world a better place, even for those not aligned with God.

Certainly, God wants people to submit and surrender to him as God Most High. But even for those who presently defy God, their blessing is connected with the presence of God’s faithful ones actively at work in the world—opposing evil, confronting oppression, liberating captives, and instilling peace. Standing together as a faithful covenant people, the church community lives uncompromisingly in holiness and recognizes that her acts of valor for God can actually benefit the world (and even the wicked). In this way, the community of faith is both an alternative community and an advocate for sinful society, not promoting the world’s God-defying ways but curbing wrongdoing and evil in the world. The contrast of Abram’s filial loyalty and household forces against the power of the kingly regiments highlights the nature of the Christian community as a family collective with God-centered aims rather than a consortium of human alliances seeking institutional, national, or political interest. In short, godly people who live faithfully before God can make the godless world a better place.

Blessing and Worship. The interaction between Melchizedek and Abram culminates in a pronouncement of blessing and a declaration of worship. Melchizedek sought God’s favor on Abram and praised God for his deliverance. The same term “blessed” is used to request the outpouring of God’s goodwill (14:19 [2x]) and to express God’s greatness (14:20). Abram’s victory in battle was already a testament to God’s favor in Abram’s life. Melchizedek’s declaration of blessing could be interpreted as both a statement of God’s favor on Abram in his past and a desire for Abram to continue to experience God’s abundant favor. Abram’s blessing warranted God’s praise. In this passage, God is identified as all-powerful, creator, deliverer, and Lord. Pointing to God as all-powerful and unequaled, the term “God Most High” (14:18; cf. 14:19–20, 22) occurs four times in this biblical text. It describes God as the one and only sovereign God over all. Two times God is described as “Creator of heaven and earth” (14:19; cf. 14:22). The term Creator could be translated “Possessor,” which gives insight into God as the full owner and authority over all things. At the peak of Melchizedek’s praise poem is the declaration of God as savior and rescuer: “who has delivered your enemies into your hand” (14:20). Abram’s own confession and vow invoke the covenant name of God, “Lord” (14:22).

Blessing and worship occurred during Melchizedek’s provision of bread and wine. Although this post-battle meal was not exactly the same as the practice of communion, it foreshadows this Christian rite and instructs us about the nature of the Lord’s Supper. The practice of communion affords God’s people a regular opportunity for celebrating God’s blessings, anticipating God’s future provisions, and acknowledging God’s immeasurable worth. As a corporate practice, communion is a celebration meal of victory and an opportunity to declare our allegiance to God Most High, the one and only true God. As much as Melchizedek’s meal facilitated a sacred meeting of fellowship in the King’s Valley (14:17), communion fosters the unity and fellowship of the gathered church around King Jesus. As Melchizedek is a priest-king, an embodiment of peace and righteousness, and enters the scene without mention of his origins (cf. Hebrews 7:1–4), he foreshadows Christ, the eternal and righteous priest-king. As Melchizedek spread a table of bread and wine to commemorate Abram’s victory, the ritual meal of the Lord’s Supper also provides a chance for God’s people to enjoy God’s blessing, announce God’s praise, declare the enemies’ defeat, and redirect our attention to the utterly unique person of Christ.

What We Have Eaten: Nourishing God’s People Engaged in God’s Work

Biblical Narrative (Genesis 14:20–24)

After Melchizedek’s double blessing (a pronouncement of favor over Abram and an expression of praise toward God), Abram presented a gift to Melchizedek, offering him “a tenth of everything” (14:20) he had captured in his victory over the opposing kings (cf. 14:16). The king of Sodom (evidently still present for this event) intruded with a request of Abram. He told Abram, “Give me the people, but take the goods for yourself” (14:21). In response, Abram told the king of Sodom that he had pledged himself to God and did not want to act in any way that would enable any person to take credit for that which God alone had provided for him. Specifically, Abram said that his allegiance lay with “the Lord, God Most High, Creator of heaven and earth” (14:22; cf. 14:19–20). Abram refused to retain wealth that belonged to the king of Sodom in order to prevent any future claim that the king of Sodom was the reason for Abram’s wealth (14:23). God alone was the one who “made Abram rich” (14:23). The only thing that Abram retained was the food which his “men have eaten” and “the share for the men who went with” Abram into battle (14:24). He also asked that his allies “Aner, Eshcol, and Mamre” take their share (14:24; cf. 14:13).

Biblical Principles

Nourished on Mission. Communion provides spiritual nourishment for God’s people, soldiers in the service of God’s work. Apparently, Abram’s men had eaten some of the spoils on their way home from the battle (14:24). Abram (humorously) did not return this food. Additionally, Abram kept provisions to pay those who had fought with him in battle—“Aner, Eshcol, and Mamre” (14:24). He also did not return this portion to the king. Melchizedek had also graciously provided a meal (for at least Abram) (14:18). This meal was a generous provision of nourishment to a wearied soldier coming home in victory. Therefore, when the King of Sodom requested his people but allowed Abram to “take the goods” (14:21), his matter-of-fact wager was unacceptable to Abram. However wearied he was from battle, Abram did not want people to credit the king of Sodom with making him rich (14:23). Therefore, Abram returned the spoils to the king of Sodom. He was able to return these spoils because God had sufficiently provided for him. The initial meal on the way home and Melchizedek’s meal nourished Abram such that he did not rely on Sodom’s possessions. Although Abram was willing to dispossess himself of these spoils, he was extremely generous in making sure his fellow soldiers had sufficient provisions.

The sacred meal of communion nourishes the people of faith as they serve God’s cause in the world. As Christians, our duty is not to wage military conquest like Abram, but to announce the reigning king Christ who has achieved the ultimate victory. The repeated nature of communion bespeaks the reality that God’s people will get depleted in their dutiful service of God. Faithful servants of Christ will need nourishment and sustenance along the way. Connected with an actual meal, the sacred meal of communion offers both physical and spiritual nourishment in a powerful statement of God’s care and concern for his people. At the Lord’s Supper, believers confess Christ’s all-sufficiency over the appealing “goods” of the world. During communion, disciples feast on what the righteous King Jesus has provided. His meal of bread and wine—ultimately fulfilled in his broken body and shed blood—sustains believers in their most wearied and fatigued conditions.

Abram and his household soldiers (14:14) depict an important characteristic of the church. Christ followers are like soldiers in God’s family. Believers enjoy God’s blessings as they engage in God’s service. When God calls people to himself, he sends them out into the world to serve him. Without a missional cause, the Christian community will become ingrown and cold. Missional engagement is a byproduct of devotion to Christ. The depletion that comes from engaging in Christ’s work sets up the need for nourishment at the table of the Lord’s Supper. Not mere nourishment from physical food, communion is a faith-based meal that sustains believers with a spiritual nourishment that no food could provide. Viewed in this way, the Lord’s Table is covenantal and missional—it reinforces the bonds of unity for those who believe in Christ, and it regularly (as often as it is practiced) sustains and supports God’s people in God’s work.

Characteristics of Christian Community. In this narrative, the king of Sodom acted in stark contrast to Melchizedek. Melchizedek’s blessing over Abram (14:19) was at odds with the solicitation by the king of Sodom (14:21). Melchizedek’s God-centered praise (14:20) was diametrically opposed to the self-interest of the king of Sodom (14:21). The reverent spirit of Melchizedek (14:19–20) differed greatly from the transactional speech of Sodom’s king (14:21). The generosity and provision of Melchizedek (14:18) was dissimilar to the intentions of the king of Sodom (14:17, 21). Abram’s response to the king of Sodom is also particularly instructive (14:22–24). In Abram’s reply, he was zealous for the praise that rightfully belonged to God—the glory due his name. Fundamentally, Abram was concerned about his faith’s integrity. He did not want to do damage to his spiritual reputation in order to secure personal gain. Amazingly, Abram cared for the well-being of his fellow soldiers. While he practiced self-denial, he wanted to make sure that his wartime collaborators had sufficient provisions. Abram was both generous toward his allies and accommodating toward his retractors and potential opponents.

In these brief verses, the nuances of Abram’s responses are complex but instructive. Herein, we have a great summary of the characteristics of the Christian community. Integrity, reverence, self-denial, zeal, generosity, compassion, and forbearance were just some of the virtues Abram exemplified. Christians who live in God’s victory can embrace a life of Christlike character. In fact, the repeated celebration at the communion table helps to inculcate these attributes into the life of believers. God’s people (nourished and sustained by the Lord’s table) can interact winsomely and redemptively in the wider world. Having our cup full in Christ, we can forego the material prosperity of the world. The church is called to be a people of holiness and fervent praise of God, which seeks the good of its enemies with generosity yet firm conviction. Christian worship and devotion are lived “out loud” by the church so the watching world can see and hear.

Conclusion

Abram’s victory over the ancient kings is an important account for our faith and devotion to God. The hostile battles and man-made coalitions give us insight into the difficult and dire straits of humanity. Lot’s captivity vividly underscores the gravity of the human condition. Abram’s bold and faith-filled defeat of the kings points us to God’s power to deliver humans from oppression and captivity. Lot’s rescue and the recovery of plunder cause us to reflect on ultimate salvation and abundant blessing in Christ. Abram’s meal with Melchizedek helps us understand the Christian practice of communion as a victory meal, celebrating God’s triumph over his enemies. The final interactions among Abram, Melchizedek, and the king of Sodom help to highlight key characteristics of the Christian community. This ancient narrative offers more than fascinating entertainment and intrigue. It records a divine intervention of victory and rescue that would be fulfilled and finalized in the work of Christ on the cross, a work celebrated by future generations of believers in the sacred meal of communion.

Unique among all other forms of human community, the Christian community enjoys definitive and decisive victory in Christ: freedom from sin, rescue from captivity, promise of blessing, fellowship in God’s family, and camaraderie in mission. Having to battle against opposing kingdoms, Jesus established the rule and reign of his kingdom in and through his people. This victory achieved in Christ—the fulfillment of Abram and Melchizedek—moves God’s people to sacrificial giving, missional engagement, celebratory worship, and mutual edification in the community. The church enjoys in full what Abram experienced in part. The sacred meal of Christian communion—foreshadowed by the post-battle victory spread of Melchizedek—offers a regular (even weekly) opportunity to announce this victory in Christ and reassert our fidelity to him as the champion of our salvation. In this sense, communion is a victory meal that nourishes the community of faith in Jesus’ triumphant work against his enemies.

Session Synopsis

SESSION 7 SYNOPSIS
Valley	In this passage, we learn about divine victory over God’s enemies. At the beginning of this narrative, there was much conflict and struggle. Kings warred against each other. Kingdom alliances were formed. Four kings of the east defeated five kings of the west. During this defeat, Abram’s nephew Lot was taken captive, along with plunder and many other people. With boldness, faith, and integrity, Abram battled against the victorious kings and gained a decisive victory. He rescued Lot, retrieved the plunder, and returned all the captives home. Abram and the king of Sodom met in the King’s Valley. At this time, he met another king, Melchizedek, who fed him a meal, blessed Abram, and praised God. When the king of Sodom attempted to broker a deal with Abram, God’s chosen servant refused in order to make sure that God alone received credit for Abram’s victory. This battle narrative teaches how devotion to God is the result of God’s victory on our behalf. It also highlights how communion is a victory meal. A summary of this story’s principles is outlined below.
Conflict and Struggle	Humans live in a world of conflict, struggle, battle, oppression, and war (14:1–12). While the kingdoms of the earth quarrel and feud, God promises that his people and his kingdom will have ultimate victory (14:14). God calls his people to live as a countercultural people in the world.
Victory and Rescue	Abram defeated the Mesopotamian kings in battle (14:14–16). This victory brought about Lot’s rescue, the recovery of the plunder, and the liberation of other captives (14:16). Communion is a victory meal that celebrates God’s victory over his enemies. God has achieved decisive victory over his enemies and a gracious rescue of his people through Jesus’ work on the cross.
Blessing and Worship	Devotion to God is expressed in seeking God’s favor for others and giving praise to God for his greatness. Communion is a time to enjoy God’s blessings and express God’s praise as all-powerful, creator, deliverer, and Lord (14:19–20)
Nourished on Mission	God’s people are like a family of soldiers serving God’s purposes in the world (14:14). Communion provides spiritual nourishment for disciples as they live out God’s mission (14:18, 24). When God’s people are faithful to serve God’s mission in the world, they make the world a better place, even for those who are evil (14:10–12, 17; cf. 18:16–19:38).
Characteristics of the Christian Community	In this story, Melchizedek’s actions contrast with those of the king of Sodom (14:17–21). Abram’s response to the king of Sodom demonstrates his faith and devotion to God (14:22–24). Both of these details in the story highlight important characteristics of the Christian community, such as integrity, reverence, self-denial, zeal, generosity, compassion, and forbearance.
Jesus Christ, the True King	Jesus Christ is a fulfillment of Melchizedek and Abram. Melchizedek was a righteous king of peace (14:18–20) in contrast to the ungodly Mesopotamian kings (14:1–9, 21). Abram acted more nobly (14:22–24) than the king of Sodom (14:17, 21). Abram’s victory in battle (14:14–16) foreshadows Christ’s victory on the cross. Jesus is the true King of Kings.

Personal Reflection: Entering the Story

Apply the Text: The word of God is binding and authoritative, the only reliable guide for faith and godliness. True disciples submit themselves to God’s word. In this movement, you will apply God’s word to your lives.

Reflection Questions

Encourage one person to share a testimony about how this story has impacted them so far. Use the reflection questions to examine your life in light of this biblical passage.

Spiritual Practice

Ministry Practice: Rehearsing the Script

Minister the Text: God’s word is living and active. Through God’s word, the Christian community is edified. In this movement, you will utilize the biblical passage to minister to other believers and build them up in their faith.

Application Questions

Look at the infographic below. Use the questions to think about how to minister this text to other believers.

Missional Outreach: Publicizing the Truth

Witness the Text: The Bible is a message of God’s gracious salvation to the world. In word and deed, God’s people proclaim the good news of the gospel. In this movement, you will use this biblical passage to reach out to unbelievers.

Strategy Questions

Reflect on the infographic below. Consider how you can use this passage to witness to the surrounding world. Use the suggested ideas to prime your imagination. Then, put together a plan to share this passage with unbelievers, Afterward, reflect on this mission experience.