Abram and Lot
After this (chapter 13) we have, in the conduct of Abram and Lot, the disinterestedness and self-renunciation of true faith on the one hand, and, on the other, him, who, though a believer, had, as regards the walk of faith, only followed that of another, and was now put to the test by circumstances which arise: and this, remark, is when they have together left their unbelieving connection with the world as an outward refuge. Lot had done so with Abram, but his inward heart and will clung to the ease of it. Abram had returned in spirit genuinely, perhaps with a deeper experience, to his pilgrim portion in Canaan. Yet the advantages he possessed in it led to the difficulty, for treasure here is not heaven, even if the possessor of it be heavenly-minded: an important lesson. Still Abram behaves beautifully. Lot chooses the world, fair in appearance, not as Egypt, the world as such, but as self-ease, and what did not seem, was not outwardly, separated from, Canaan; but which was soon after the scene and object of what did not appear-the sure judgments of God. The renunciation of a present portion down here, and of self in it, by Abram, is the occasion for him of a much clearer knowledge of the extent, and a still firmer assurance of the certainty, of the promise. It is when he gives up all to Lot as he might choose it, that the Lord says to Abram to look north, south, east, west, from where he was, adding he would give it to him and to his seed forever. In a word, we have the believer acting in the spirit of the heavenly calling-the faithful believer, and the worldly-minded believer.
Abram’s own proper portion and the result of Lot’s choice
Abram maintains now his own proper portion; he dwells in Canaan, goes here and there as a pilgrim with his tent, and builds his altar. All this was the path of the heavenly man; his characteristic portion here, a pilgrim and a worshipper. Lot had lifted up his eyes, moved by his own will and lust, and sees the plain of Jordan well-watered: why should he not enjoy it? God makes Abram lift up his, and shows him all the extent of the promise, and with the promise tells him to walk through it all, to realize, in his experience and knowledge, all the extent of the promise made.
The scene soon changes. What is linked with the world must suffer its vicissitudes. Nor can the godly man, though ensnared oft, be content with its evil. Lot (2 Peter 2:7-8) suffers from the iniquity by which he is surrounded, and undergoes the ravages of the power of the world, of which Abram is victor, and of which he will receive nothing to enrich himself. Such are the just discipline and faithful ways of God. Nor was it yet all.
The manifestation of Melchisedec
These last circumstances are the occasion of the manifestation of the kingly Priest, King of righteousness, and King of peace; that is, Christ, millennial King of the world, blessing victorious Abram, and, on Abram’s behalf, the Most High God, who had delivered his enemies into his hand.
The final triumph of the Lord and the family of faith over the world
In this picture, then, we have the final triumph of the Lord and the family of faith over the power of the world, realized in spirit by the church (and finally in glory) for a heavenly hope and association with Christ; and literally by the Jews on the earth, for whom Christ will be Melchisedec-priest in full accomplished position; Priest on His throne, Mediator in this character, blessing them, and blessing God for them; God Himself then taking, fully and indeed, the character of possessor of heaven and earth. The Most High God is His proper millennial name; Almighty with the patriarchs, Jehovah with Israel, and Most High for the millennium. The discussion of where the Most High is found, in connection with the promises to Abraham and the Messiah, is beautifully brought out in Psalm 91, and Jehovah the God of the Jews is recognized as He who is. It is a kind of dialogue. These are connected with the earth. Our place, and the divine name we are in relationship with God by, are outside all these and properly heavenly. It is the Son who has revealed the Father, and now the Holy Spirit, who gives us the consciousness of sonship, and shows a man, the heavenly Christ, at the Father’s right hand in glory, when He had by Himself accomplished the purification of our sins.
The victory of faith
But the contrast of the heavenly-minded who do not settle on the earth, and of those who do, with the world’s power over the latter, and the entire victory of the former over the power of the world, and then Christ’s reign, King and Priest, and God’s taking all into His hand by Him, are clearly and wonderfully brought out.1
(1. This closes the general history of these great elements of God’s ways. Heavenly things are, no doubt, out of sight, save we look behind the scene, where Abram’s faith went. Still the path of faith, the snare of the world, the moral victory of unselfish faith, which has God and His promises for its portion, and its actual, final victory, and God’s possession of heaven and earth under the Melchisedec priesthood of Christ, priest on His throne, are fully brought out, and the whole scene completed. This makes chapters 12-14 a section by itself.)