141 
144. There is much interesting- matter with regard to 
Melchizedek, and the title, “ Most High God,” in Mr. 
Malan's Philosophy or Truth , and in Professor Plumptre's 
volume of Biblical Studies. 
145. The first revelation yet dwelt in faithful souls, such 
as Melchizedek, and, in their day, Job and Jetln-o. 
146. But the names and titles, and attributes of God 
lingered on the lips and figured in the inscriptions of 
Canaanites and Cushites, and sons of Mizraim, who all the 
while depraved His revelation and changed His glory. The 
name of Zedek was given to the planet Jupiter at Kharran,* 
for instance, and Adoni-zedek, king of Jerusalem, was among 
the Amorite kings overthrown by Joshua, when the iniquity 
of the Amorites was full. And Zidqa (Zedek) was a king of 
Askelon, conquered by Sennacherib. f 
147. In his dignified reply to the king of Sodom, Abram 
solemnly claims Jehovah as the Most High God (El 'Elion), 
and asserts that He is the possessor of heaven and earth : 
echoing the ascription of Melchizedek, and in common with 
that great royal priest implicitly excluding all other gods and 
lords who were worshipped, whether as rulers of the hosts on 
high, or tutelary masters of races, regions, or cities below. 
The religion of his own native Chaldma, for instance, had 
Anu, god of heaven, Elu of earth, Hea of sea, and patrons of 
every town. 
148. The lifting up of the hands in invocation was of most 
ancient observance in Chaldaea and Egypt alike. The Egyptian 
god Pa swears by lifting up the hand, for instance, and so do 
his worshippers ; and the very import of the gesture among 
men appears in an interesting way. In the prayer of the 
Amil-urgal given by Mr. G. Smith J is the petition to Bel, 
“ 0 lord of the earth, dwelling in the temple of the sun, take 
hold of the hands which are lifted to thee ! ” 
149. This also supplies a fine contrast to Abram's oath 
by Jehovah. 
150. The next great transaction is Jehovah's own oath and 
covenant with Abram to confirm the promise of seed and 
inheritance bypassing between the divided victims. Ephrem 
Syrus in the fourth century, M. Lenormant tells us, speaks of 
this practice as in use among the Chaldeeans of his time. 
151. It is worth notice that the prescribed victims were 
+ G. Smith, Assyrian Hist., 114. 
Assyr. Die., 397. 
* Her., i. 515. 
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