I think that "in the days of... made," is not "that these" made—Chedorlaomer was chief; I suppose the king of Shinar was the foreign nation most connected with the Jordan kings.
Note.—whatever brings one into the blessing, brings one into the power of the world; it is not the delivered land-the
Canaanite may be in it-but there is no choice of Sodom-the power of the Lord is with those in it.
We have then the captivity of Lot in the wars of this world (as Israel, who chose the world, shall be), and the liberty of a deliverance by Abram who acted in renouncement on promise; he can use the world with him, as his servants, for he is acting for himself on his own principles. Melchizedek-the Lord Jesus—Priest and King, comes forth to bless-not intercede here-the most High God, now possessor of heaven and earth, and Abram from Him; but all that comes of and from the men of the world is ever, and utterly rejected. His superiority is owned.
Thus the great principles of the life of faith in the Church, and Israel too, are stated.
It is the victory of Abram over all the powers of the world, which had subjected those with whom Lot was associated, and thereon the full blessing of the depositary of promise of the King-Priest, on the part of the most High God, possessor of heaven and earth—on the other hand the royal priesthood of blessing in the whole sphere of heaven and earth possessed of God supreme, and centering in Abram.
Thus the great principles of the life of faith in the Church, and Israel too are stated; this closes completely this book—it is from chapter 12 to end of chapter 14.
The calling, position and failure of faith—the dependence and renouncement of faith—and the effect of worldliness—triumph of the heir of the world, and the royal millennial blessing in Christ in heaven and earth.