1 And it came about in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam,

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Everett Leonard Wheeler
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Chapter 14 describes Abram's military victory. Sometime later a powerful coalition of kings from Mesopotamia invaded Canaan and, in the process, took Lot captive.

1 Chapter 14 describes Abram's military victory. Sometime later a powerful coalition of kings from Mesopotamia invaded Canaan and, in the process, took Lot captive. Abram retaliated with a surprise attack at night and recovered Lot and the possessions those kings had taken. Upon his return to his home Abram received a blessing from Melchizedek, king of Salem, and he received an offer of reward by the king of Sodom, Bera (v. 2). Abram declined to accept the reward because he did not want to tarnish God's promised blessing of him. Abram's realization that victory and possessions come from God alone enabled him to avoid the danger of accepting gifts from the wicked and to wait for God to provide what He had promised. In this chapter we see a much different Abram from the coward who endangered his wife in Egypt (ch. 12). The first 16 verses of chapter 14 describe Abram's war with four kings. A major significance of this literary unit is that it describes two more challenges to God's faithfulness and Abram's faith. So far Abram had to contend with several barriers to God fulfilling His promises to him. His wife was barren, he had to leave the land, his life was in danger, and his anticipated heir showed no interest in the Promised Land. Now he became involved in a war and consequently became the target of retaliation by four powerful kings. Shinar is the region later known as Babylonia. The identity of Ellasar is uncertain; some believe it was a region between Carchemish and Haran. Elam is the region later known as Persia. The location of Goiim is quite uncertain; some believe it was a region in what is now Turkey, while others place Goiim nearer to Mesopotamia. 249

1 And it came about in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, 2 that they made war with Bera king of Sodom, and with Birsha

2 1 And it came about in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, 2 that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3 All these came as allies to the valley of Siddim (that is, the Salt Sea). 4 Twelve years they had served Chedorlaomer, but the thirteenth year they rebelled. 5 In the fourteenth year Chedorlaomer and the kings that were with him, came and defeated the Rephaim in Ashteroth-karnaim and the Zuzim in Ham and the Emim in Shaveh-kiriathaim, 6 and the Horites in their Mount Seir, as far as El-paran, which is by the wilderness. 7 Then they turned back and came to En-mishpat (that is, Kadesh), and conquered all the country of the Amalekites, and also the Amorites, who lived in Hazazon-tamar. 8 And the king of Sodom and the king of Gomorrah and the king of Admah and the king of Zeboiim and the king of Bela (that is, Zoar) came out; and they arrayed for battle against them in the valley of Siddim, 9 against Chedorlaomer king of Elam and Tidal king of Goiim and Amraphel king of Shinar and Arioch king of Ellasar four kings against five. 10 Now the valley of Siddim was full of tar pits; and the kings of Sodom and Gomorrah fled, and they fell into them. But those who survived fled to the hill country. 11 Then they took all the goods of Sodom and Gomorrah and all their food supply, and departed. 12 They also took Lot, Abram s nephew, and his possessions and departed, for he was living in Sodom (Gen. 14:1 12). 14:1 12 The four kings (v. 1) resided in the eastern part of the Fertile Crescent. They sought to dominate the land of Canaan by subjugating five kings (v. 2) who lived there. They probably wanted to keep the trade routes between Mesopotamia and Egypt open and under their control. It is interesting that people living around Babylon initiated this first war mentioned in the Bible (v. 2). Scholars have debated the identity of the Rephaim (vv. 5; cf. 15:20; literally "ghosts" or "spirits of the dead"). Some believe they were gods, others that they were the deified dead, and still others the promoters of fertility. Most likely they were one of the early tribal groups that inhabited Canaan when Abram entered the land. They appear to have been very powerful, and apparently some of their neighbors regarded them as superhuman before and or after their heyday. The scene of the battle of the nine kings was the Valley of Siddim (vv. 3, 8). This valley probably lay in the southern "bay" of the modern Dead Sea south of the Lissan Peninsula. The Old Testament calls this body of water the "Salt Sea" because its average 32 percent saline content is about ten times more than the three percent average of the oceans. Josephus referred to it as Lake Asphaltitis. 250

13 Then a fugitive came and told Abram the Hebrew. Now he was living by the oaks of Mamre the Amorite, brother of Eshcol and brother of Aner, and these were allies with Abram.

3 13 Then a fugitive came and told Abram the Hebrew. Now he was living by the oaks of Mamre the Amorite, brother of Eshcol and brother of Aner, and these were allies with Abram. 14 When Abram heard that his relative had been taken captive, he led out his trained men, born in his house, three hundred and eighteen, and went in pursuit as far as Dan (Gen. 14:13 14). 14:13 14 By getting involved in war with the Mesopotamian kings Abram could have lost his possessions and his life. He also set himself up as the target for retaliation. Almost everyone in the ancient Near East practiced retaliation, and it is still a major factor in the continuing political turmoil that characterizes the Middle East to this day. The "ancient Near East" (ANE) is a term that applies to the whole eastern Mediterranean world in ancient times. The "Middle East" is a term that refers to the area roughly between Africa, Europe, and Asia in modern times. People did not forgive and forget; for generations they harbored resentment for acts committed against their ancestors or themselves and took revenge when they thought they could succeed. Why was Abram willing to take such risks? He probably thought he could win. His love for Lot may have been the primary factor. He did not think, "He's made his own bed; let him lie in it." Perhaps Abram hoped that Lot had learned his lesson living in Sodom and would return to him. Unfortunately Lot had not learned his lesson but returned to Sodom soon after his release as a prisoner of war. Undoubtedly Abram also had confidence in God's promises to him (12:2 3, 7). We have here a prelude of the future assault of the worldly power upon the kingdom of God established in Canaan; and the importance of this event to history consists in the fact that the kings of the valley of Jordan and the surrounding country submitted to the worldly power, while Abram, on the contrary, with his home-born servants, smote the conquerors and rescued their booty a prophetic sign that in the conflict with the power of the world the seed of Abram would not only not be subdued, but would be able to rescue from destruction those who appealed to it for aid. 251

4 15 He divided his forces against them by night, he and his servants, and defeated them, and pursued them as far as Hobah, which is north of Damascus. 16 He brought back all the goods, and also brought back his relative Lot with his possessions, and also the women, and the people (Gen. 14:15 16). 14:15 16 Some scholars have suggested that Abram's designation as a Hebrew (v. 13) marked him as a resident alien rather than a semi-nomad. As such he took steps to take possession of the land God had promised him. He could have been both. One scholar argued that he was a "donkey-man, donkey driver, caravaneer. However most conservative interpreters have concluded that he was a semi-nomadic shepherd. The term "Hebrew," occurring here for the first time in the Bible, is primarily an ethnic designation in the Old Testament. Usually people other than Hebrews used it to describe this ethnic group. It comes from the name "Eber" (cf. 10:21), and is related to a verb meaning "cross over" or "pass through." Abram "crossed over" or "passed through" from another place in order to obey the Lord's command. The appearance of the later name Dan (v. 14) is a post-mosaic updating of the place name for later readers. The situation that Abraham faced taking his 318 men and going into battle against an alliance of four armies was similar to the one Gideon faced in leading 300 men against 135,000 Midianites (Judg. 7:6; 8:10; ca B.C.). The lesson of both passages is similar: God is able to give a trusting and obedient minority victory over ungodly forces that are overwhelmingly superior in numbers. 252

17 Then after his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King s Valley).

5 17 Then after his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King s Valley). 18 And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High (Gen. 14:17 18). Abram's meeting with two kings is described in 14: This section records an important decision Abram had to make after he returned victoriously from his battle with the Mesopotamian kings. 14:17 The "valley of Shaveh" was near Jerusalem (the "Salem" of verse 18). It may have been the Kidron (or Black) Valley immediately east of the city or some other valley not far away. 14:18 "Melchizedek" was probably a title rather than a proper name. It means "King of Righteousness" or "My King is Righteous." Compare Adonizedek ("Lord of Righteousness") in Josh. 10:1, 3. However theophoric names (names containing a name of God) were common in the ancient Near East, so his name may have meant "My king is Sedeq" or "Milku is righteous," Sedeq and Milku presumably being the names of gods. The names of both the kings of Sodom and Gomorrah (v. 2) are compounds of a Hebrew word translated "evil" (cf. 13:13). The Rabbis have a curious conceit about the origin of the name Jerusalem, which is commonly taken to mean, the foundation, the abode, or the inheritance of peace. They make it a compound of Jireh and Shalem, and say that Abraham called it Jehovah-Jireh, while Shem had named it Shalem, but that God combined the two into Jireh-Shalem, Jerushalaim, or Jerusalem. (Berakot. Rabbah.) Bread and wine were the royal food and drink of the day. Many writers have commented on their typical significance, though there is no basis for connecting them directly with the elements used in the Lord's Supper. Many ancient Near Easterners used bread and wine in making covenants. Melchizedek, the first priest mentioned in the Bible, evidently gave a royal banquet in Abram's honor. In view of their characters and geographical proximity, Abram and Melchizedek may have been friends before this meeting. Melchizedek may have been Abram's king to whom the patriarch was paying an expected obligation. 253

19 He blessed him and said, Blessed be Abram of God Most High, possessor of heaven and earth; 20 and blessed be God Most High, Who has delivered your enemies into your hand.

6 19 He blessed him and said, Blessed be Abram of God Most High, possessor of heaven and earth; 20 and blessed be God Most High, Who has delivered your enemies into your hand. He gave him a tenth of all (Gen. 14:19 20). 14:19 Melchizedek blessed Abram, and so set himself up for God's blessing (cf. 12:3). The God whom Melchizedek worshipped as a priest was the true God known to him as El Elyon, God Most High, the possessor of heaven and earth. This title reveals the sovereign power of God over the nations. Both Melchizedek and Abram regarded Abram's recent victory in battle as due to the blessing of El Elyon (cf. v. 22). This shows that both of them worshipped the true, living God. 14:20 People practiced tithing as an act of worship commonly in the ancient Near East at this time (cf. 28:22). It was also a common tax (10%). This is still true in some modern countries. For example, in England part of every person's taxes goes to maintain the Church of England. Some residents regard this part of their tax as their contribution to the church or their tithe. However since Melchizedek gave Abram a priestly blessing, it is likely that Abram reciprocated by giving Melchizedek a gift with priestly connotations. In some cases, people gave tithes to those whom they regarded as superiors, as a sign of their respect. "All" probably refers to all that he took in the battle rather than all that was in Abram's possession (cf. vv ; Heb. 7:4). 254

7 21 The king of Sodom said to Abram, Give the people to me and take the goods for yourself. 22 Abram said to the king of Sodom, I have sworn to the LORD God Most High, possessor of heaven and earth, 23 that I will not take a thread or a sandal thong or anything that is yours, for fear you would say, I have made Abram rich. 24 I will take nothing except what the young men have eaten, and the share of the men who went with me, Aner, Eshcol, and Mamre; let them take their share (Gen. 14:21 24). 14:21 24 Abram identified El Elyon with Yahweh (v. 22). His willingness to take no spoil from the battle for himself demonstrates Abram's desire that God would receive all the glory for Abram s prosperity. He also appears not to have wanted to be indebted to the wicked king of Sodom. This man may have, by his command to Abram, been setting him up for demands later (cf. 23:15). The gifts of the ungodly are often attached to deadly strings. Generally, the patriarchs believed that God would give them what He had promised without their having to take it from others. Abram was content with what God had given him (cf. Phil. 4:11). Just as in the previous episode where Abram allowed Lot the pick of the land, so here he allows the surly king of Sodom more than his due. Christians are so rich in their own inheritance that it ill becomes them to crave the possessions of others. This event is significant because it demonstrates Abram's trust in God to provide what He had promised, which God soon rewarded with another revelation and promise (15:1). Even without the explicit warning that he who disdains you I shall curse (12:3), the narrative suggests that it is dangerous to despise those through whom God works. It is the demonstration of divine support for Abram that is the clearest thrust of this story. Within Genesis, however, Melchizedek is primarily an example of a non-jew who recognizes God's hand at work in Israel. They are those who have discovered that in Abram all the families of the earth find blessing. The writer of the Epistle to the Hebrews expounded the typical significance of Melchizedek and the events of this incident (in Heb. 7; cf. Ps. 110:4). A type is a divinely intended illustration of something else that follows, the antitype. Confidence that God will preserve and provide for His own as He has promised should encourage believers to decline worldly benefits and wait for God's blessings. 255

There are several life lessons (applications) that derive from a study of Genesis 14: 1. Friendship with the world can tarnish a believer s blessing from God.

8 There are several life lessons (applications) that derive from a study of Genesis 14: 1. Friendship with the world can tarnish a believer s blessing from God. Worldliness and disobedience will diminish a believer s reward (2 John 8), but it cannot forfeit the believer s salvation (Rom. 8:38 39). 2. Friendship with the world is hostility toward God. The believer who wishes to be a friend of the world makes himself or herself an enemy of God (James 4:4). 3. God gives His chosen people victory over the world in accordance with His promises to bless and to curse, using His servants who know His high calling and will engage the enemy with courage. The people of God may be confident of ultimate victory over those who threaten God s program of blessing. 4. Faithful believers are the victorious people of God and may be assured of discernment to distinguish God s blessing from worldly treasure. 5. God s blessing and the world s benefits are easily confused. Wisdom is necessary to discern what is from God and what is from the world. This involves wisdom to discern the nature and motive of anyone who would give or offer to give worldly treasure. 6. The people of God must champion righteousness in the way God has instructed us to do so, which today requires spiritual weapons. The Body of Christ cannot defeat spiritual wickedness by overthrowing corrupt governments or legislating better laws and ordinances. The conflict is far greater than such efforts and calls for divine power for the victory. 7. The people of God may win spiritual struggles, but in the limelight of their success they may give away all the glory to some pagan pretender who would be delighted to rob God of the credit for spiritual success. 256

What causes wars among you?

What causes wars among you? James 4:1-2 What causes fights and quarrels among you? Don't they come from your desires that battle within you? You desire but do not have, so you kill. You covet but you cannot