Chapter 14

1 The battle of four kings against five. 12 Lot is taken prisoner. 14 Abram rescueth him. 18 Melchizedek blesseth Abram. 20 Abram giveth him tithe. 22 The rest of the spoil, his partners having had their portions, he restoreth to the king of Sodom.

1. It came to pass. The attitude of the scholarly world toward this chapter has been divided. Some have accepted it as a reliable ancient document based on historical facts. Others have considered it a story fabricated by a late Jewish writer with the purpose of glorifying the patriarch Abram. However, discoveries have shown that the setting, language, and proper names fit exactly into the early second millennium b.c., thus strengthening materially the position of those who believe in the historicity of the chapter. It is still impossible, however, to identify any of the kings listed with persons mentioned in non-Biblical sources, since very little is known of the political history of this period.

Amraphel king of Shinar. This king has customarily been identified with Hammurabi, the sixth and greatest king of the First Dynasty of Babylon. Wherever Shinar is mentioned in the OT record it is used as a designation for Babylonia (see on ch. 10:10), a fact that would seem to suggest that Amraphel was a king of Babylonia. However, it is also possible to see in this Shinar the ShanhЙara of cuneiform sources, which was in northwestern Mesopotamia. It seems, furthermore, chronologically impossible to identify Hammurabi with Amraphel. Although some scholars hold to the older dating of Hammurabi’s reign, the more recent view is that he ruled in either the 18th or 17th century b.c., which would place him more than a hundred years later than Abram. Linguistic identification of Amraphel with Hammurabi is also not without difficulties. Since about 1930 three more kings named Hammurabi have come to light, who lived in the same period: one of Ugarit, one of Aleppo, and another of an unidentified city. It is evident, therefore, that definite identification cannot as yet be made.

Campaign of Chedorlaomer and the Kings of the East

Arioch king of Ellasar. The name Arriwuk (Arioch) is attested in cuneiform texts as that of a son of King Zimrilim of the Mesopotamian city Mari, in the 18th century b.c. Though this is not the same individual as the king of Ellasar, the occurrence of the name Arioch in records from the post-Abramic period indicates that the story fits appropriately into that age. It is tempting to identify Ellasar with the city Larsa in Lower Mesopotamia. This has often been attempted in the past, but definite evidence is lacking.

Chedorlaomer king of Elam. A good Elamite name meaning “servant of [the goddess] Lagamar.” The names of several Elamite kings begin with the word kudur, “servant,” such as KudurРMabuk,KudurРNachunte, and KudurРEllil. The second part of Chedorlaomer is the Hebrew transliteration of the name of the Elamite goddess Lagamar. However, no Elamite king by the name KudurРLagamar is so far known from non-Biblical sources.

Tidal king of nations. Several Hittite kings bore this name, in the form of Tudhalia, but it is uncertain whether this particular king appears in any record outside of the Bible.

Although it is impossible to identify the four kings with certainty, the occurrence of all their names in the period in which Abram lived shows clearly that the account of ch. 14 is historical, not legendary.

2. Bera king of Sodom. There is less reason to expect to find the names of the city kings of the Jordan valley in non-Biblical documents than those of the great nations of the time. The four names given are, however, Palestinian and can be explained as such. In Arabic, Bera would mean “victor”; Birsha, “long man”; Shinab, “[the moon-god] Sin is father”; and Shemeber, “mighty of fame.”

3. The vale of Siddim. According to this text the valley of Siddim is to be identified with all or part of what is known in later times as the Salt Sea or Dead Sea. The northern two thirds of the present-day Dead Sea is very deep (500-1,128 ft.), and must have existed already in Abram’s time. The southern part is shallow, its depth nowhere exceeding 15 ft. Submerged trees show that this part of the Dead Sea was dry land in comparatively recent times. It is therefore reasonable to locate the “vale of Siddim” in the southern part of the Dead Sea, which became submerged in the course of time as the waters of the sea rose. It was rising gradually in modern times until irrigation shrank the Jordan inflow and lowered the amount reaching the Dead Sea. Since a number of streams flow into the southern portion of the sea in a region that is still very fertile, it is reasonable to assume that the whole valley now forming the southernmost part of the Dead Sea was once that exceptionally fertile plain that the Bible compares with Paradise and the Nile valley (ch. 13:10). In this region, then, the cities of Sodom, Gomorrah, Admah, Zeboiim, and Zoar were presumably situated.

4. Twelve years they served Chedorlaomer. Chedorlaomer was leader of the coalition of kings. It is shown that Elam was a great Mesopotamian power at the time of Abram. In alliance with other Asiatic rulers, Elam may have undertaken this western campaign in order to reopen its caravan route to the Red Sea. Inasmuch as western Palestine was under Egyptian influence, it was only natural for Asiatic powers to seek control of its trade routes. That more nations had been tributary to Chedorlaomer than the five city-states of Siddim is apparent from the following verses. Taxation may have been heavy, and when the various peoples had somewhat recovered from the previous campaign, they rebelled and ceased sending tribute annually to Mesopotamia.

5. In the fourteenth year. The revolt brought a punitive expedition by which it was hoped that the former situation might be restored. It is not necessary to presume that all the rulers named in v. 1 were personally present in the campaign. Ancient Oriental rulers always speak as if they had directed and won every battle singlehanded.

The Rephaims. The first battle took place in Bashan at the city Ashteroth Karnaim, the modern Sheikh SaФad, about 22 mi. east of the Sea of Galilee. The Rephaim are frequently mentioned in early books of the Bible as one of the ancient peoples living mostly in trans-Jordan (cf. Deut. 2:11, margin; 3:11, 13; etc.).

The Zuzims. Neither this people nor the locality is mentioned anywhere else in the Bible, and therefore cannot be identified, unless they were the Zamzummim of Deut. 2:20, who were later replaced by the Ammonites.

The Emims. The people who preceded the Moabites east of the Dead Sea and were displaced by them were called Emims (Deut. 2:10, 11). Shaveh Kiriathaim means the high plateau of Kiriathaim, the latter word being the name of a city which lay on a northern tributary of the river Arnon and was later assigned to the tribe of Reuben (Joshua 13:19).

6. The Horites. Proceeding southward, the victorious forces smote Horites, or Hurrians, who lived in the mountainous region south of the Dead Sea later taken over by the Edomites (Deut. 2:22). They pursued the defeated peoples as far as the desert of Paran, in the northern part of the Sinai Peninsula.

7. En-mishpat, which is Kadesh. This passage mentions for the first time a desert oasis destined to play an important role in the history of the Israelites during their 40 years of wandering. Its full name was Kadesh-barnea (see Num. 32:8). The earlier name En-mishpat means “Spring of Judgment.”

The Amalekites, and also the Amorites. The Amalekites, desert tribes that roamed in the regions south of Palestine, were the next objective of the victorious forces, as were also the Amorites living west of the Dead Sea. Hazezon-tamar is identified in 2 Chron. 20:2 with En-gedi.

8. The king of Sodom. The next encounter took place to the southeast of Engedi, in the valley which is now covered by the southern part of the Dead Sea (see on v. 3). The five city-states joined forces and fought against the armies of the four northeastern kings.

10. Slimepits. This battlefield had apparently been chosen by the five local kings in order that they might profit by their knowledge of the geographical peculiarities of the region. Open asphalt wells are characteristic of Mesopotamia, but are nowhere found in Palestine or trans-Jordan today. In the southern part of the Dead Sea, however, considerable quantities of asphalt still rise to the surface and float on the water, one more proof that the “vale of Siddim” is now covered by the waters of the Dead Sea. The erupting asphalt, already a phenomenon in classical times, as Josephus, Strabo, Diodorus, and Tacitus testify, gave to the Dead Sea the name Lake Asphaltitis.

The kings of Sodom and Gomorrah fled. Their last attempt to resist the victorious forces of the great powers failed, as had all preceding ones, and the kings “fled, and fell there.” This latter phrase cannot mean that all the kings were killed, because v. 17 shows that at least the king of Sodom survived the battle. It simply designates their utter defeat.

12. They took Lot. The defeated cities were spoiled and their surviving inhabitants were carried away into captivity. Among them was Lot, with his family and all his possessions (see v. 16). This passage re-emphasizes the unfortunate results of Lot’s foolish choice (ch. 13:12, 13).

13. Told Abram the Hebrew. A fugitive, probably one of Lot’s servants, arrived at Abram’s dwelling near Hebron with a report of what had happened. Here for the first time Abram is called “the Hebrew,” designating him a descendant of Eber. Eber’s descendants were to be found all over the ancient Orient in the second millennium b.c., and were called Habiru in cuneiform inscriptions and ФApiru in Egyptians texts. As a descendant of Egyptian texts. As a descendant of Eber, Abram may have been known to the Amorites and Canaanites of Palestine as “the Hebrew.”

Confederate with Abram. The three Amorite brothers mentioned in this text as confederates of Abram were probably tribal heads. Abram had concluded with them a treaty of mutual assistance, as is seen from the designation they receive here, literally, “men of Abram’s covenant,” and from the fact that they aided Abram in his raid to rescue Lot.

14. His trained servants. Abram is the only patriarch to appear in the role of military leader. He lost no time in making preparations to rescue his nephew, but set out in pursuit immediately, with his own retainers and those of his Amorite friends (v. 24). The Hebrew word here translated “trained servants” occurs nowhere else in the Bible, but is identified in a letter from Taanach in the 15th century b.c. as a Canaanite word meaning “retainers.” Born in Abram’s house, his 318 “trained servants” could be trusted. This suggests that Abram possessed more than 318 male servants, if those obtained during his recent sojourn in Egypt (ch. 12:16; 16:1) are not included (see PP 141). How many followers and servants of Abram’s three friends followed him on his rescue mission is unknown, but they probably constituted a substantial addition to his army. The idea that Abram’s forces could defeat so powerful an enemy has often been the target of criticism. History records, however, many examples of great armies being defeated by smaller forces. Furthermore, ancient armies were very small by modern standards. At the battle at Megiddo in the 15th century b.c. Thutmose III killed 83 enemies and took 340 captives, and considered this a great victory. The Tell el ЅAmarna Letters of 14th-century Palestine speak of armed forces of 40 to 50, sometimes of only 10 to 20 men, with which Palestinian city kings successfully defended their cities. For a consideration of the Tell el ЅAmarna Letters, see p. 106. These documents have added much to our knowledge of 14th-century Palestine.

Pursued them unto Dan. This later name is here substituted, as in similar instances already noted, for its older name Laish (see Joshua 19:47, also on Gen. 47:11). The city of Laish lay at the foot of Mt. Hermon, about 10 mi. north of Lake Huleh, and formed in later times the northernmost border of Israel. The expression “from Dan even to Beer-sheba” designated the limits of Canaan (see 2 Sam. 17:11; etc.). The victorious army of the Mesopotamia kings, being on its homeward march, was already well on its way, and Abram had to traverse all of Palestine before he overtook it.

15. Smote them. In a false sense of security the undefeated Mesopotamian army had relaxed its vigilance. Approaching the enemy, Abram divided his forces into several groups and surprised them by a night attack. As Abram’s raiders fell upon the enemy’s camp from different directions, so much confusion resulted that the powerful Mesopotamian army fled, leaving all the spoil and captives behind.

Pursued them unto Hobah. Hobah has not been definitely identified, but Damascus lies some 40 mi. northeast of Dan. Abram pursued the fleeing enemies far enough to prevent them from regrouping their forces and turning again to attack him. His victory was complete.

16. He brought back all. Though apparently possessing military genius, Abram certainly did not set out in pursuit of the professional armies of the conquering kings without first placing himself under the direction and protection of God. His fearless faith and unselfish spirit were amply rewarded. Whether Paul included Abram when he spoke of heroes of faith who “waxed valiant in fight” (Heb. 11:34) is not certain.

17. The king of Sodom. Bera, who had escaped from the battle in the vale of Siddim, received word of Abram’s victory and went forth to meet him upon his return. The meeting took place in a valley anciently known as Shaveh, but in later times “the king’s dale.” This seems to be “the king’s dale” of 2 Sam. 18:18, and if so, is possibly to be identified with the Kidron valley (PP 703), later called the valley of Jehoshaphat. This valley lies at the foot of Mt. Zion, where David’s palace was later built.

18. Melchizedek. The priest-king of Salem joins the king of Sodom in welcoming Abram. In the days of Abram, Jerusalem was known as Salem, or Shalem, “peace,” or “security” (see Ps. 76:2). The city of Jerusalem is first attested in Egyptian records of the 19th century b.c., and was then ruled by Amorite kings. Jerusalem means “city of peace,” and Melchizedek, “my king is righteous” or “King of righteousness,” as the name is interpreted in, Heb. 7:2. While Sodom’s king came to meet Abram with the purpose of obtaining the release of his subjects (Gen. 14:21), Melchizedek came to bless the victorious commander.

Bread and wine. These were the chief products of Canaan. The purpose of Melchizedek’s meeting Abram with bread and wine has been the subject of much speculation. Some have thought that these were presented to Abram and his soldiers as refreshments, others consider them symbolic of the transfer of the soil of Canaan to the patriarch. Most likely they were simply a token of gratitude to Abram for recovering peace, freedom, and prosperity to the land.

He was the priest. The occurrence of the term “priest,” here used for the first time, implies the existence of a regularly constituted form of sacrificial worship.

The most high God. Hebrew ХElРФElyon, this name for God occurs only here and in v. 22. The first part of this word, ХEl, from the same root as ХElohim, signifies the “Strong One.” It is seldom applied to God without some qualifying attribute, as in ХElРShaddai, “God Almighty,” or ХEloeРYisraХel, “God of Israel.” The second term, ФElyon, occurring frequently in the OT (Num. 24:16; Deut. 32:8; 2 Sam. 22:14; etc.), describes God as “the Highest,” “the Exalted,” “the Supreme One.” It is surprising indeed to find among the wicked Canaanites and Amorites of Abram’s time a local ruler who was not only loyal to the true god but also officiated in a priestly capacity (cf. Ex. 2:16). It shows that God still had His faithful ones scattered here and there. Although in the minority, God’s true servants had by no means vanished from the face of the earth. God has never been without faithful witnesses, however dark the period or however wicked its people.

Bible commentators have speculated much about the person of Melchizedek, a priest-king who appears suddenly in the Biblical narrative only to disappear again into the impenetrable obscurity of ancient history. Such speculation is almost entirely without value. “Melchizedek was not Christ” (EGW, RH, Feb. 18, 1890), but his work prefigured that of Christ (Ps. 110:4; Heb. 6:20 to 7:21; DA 578). His unexpected appearance makes him in a certain sense a timeless figure, and his priesthood a type of the priesthood of Jesus Christ.

19. And he blessed him. In pronouncing the blessing of “the most high God” upon Abram, Melchizedek acts in the role of a true priest (see on v. 20). The blessing itself is clothed in poetical language and consists of two parallelisms.

20. Tithes of all. That Abram, and not Melchizedek, was the tithepayer is clearly stated in Heb. 7:4. Giving the tenth of the booty taken from the enemy was an acknowledgment of the divine priesthood of Melchizedek, and proves that Abram was well acquainted with the sacred institution of tithe paying.

This is the first mention of tithing, repeatedly recognized throughout both the OT and the NT as a divine requirement (see Gen. 28:22; Lev. 27:30–33; Num. 18:21–28; Neh. 13:12; Matt. 23:23; Heb. 7:8). That Abram paid tithe shows clearly that this institution was not later, temporary expedient to provide for the sacrificial services, but that it was a divinely instituted practice from the earliest times. By returning to God one tenth of his income the believer recognizes God’s ownership over all his property. Abram, of whom God testified that he had kept His commandments, statutes, and laws (Gen. 26:5), performed all his religious duties conscientiously. One of them was to return to God a tenth of his increase. In this act the father of the faithful set an example for all those who desire to serve God and share in the divine blessing. As in days of old, God’s promises for faithfulness in tithe paying are still valid (see Mal. 3:10). God is still ready to fulfill His promises and richly bless those who, like Abram, return to him a faithful tithe of their increase.

21. The king of Sodom. Though arriving first (v. 17), the king of Sodom appears to have deferred to the greater personage, Melchizedek, and to have witnessed the interview between him and Abram. Now, he advanced with his request for the release of his subjects, who, according to the rules of ancient warfare, had become the property of Abram and his allies.

22. I have lift up mine hand. Abram made his statement with uplifted hand, the sign of an oath, a common form of swearing (see Deut. 32:40; Eze. 20:5, 6; Dan. 12:7; Rev. 10:5; 6). Thus doing, he called upon the same “most high God,” in whose name Melchizedek had blessed him, so indicating that the God of Melchizedek, the possessor of heaven and earth, was his God also (see v. 19).

23. I will not take any thing. Abram, so generous in dealing with his nephew (ch. 13:8, 9), exhibited the same spirit of generosity toward the king of a wicked city. He returned not only all the men, women, and children whom he had rescued, but also all the spoil of war which was in his hand. Though not averse to accepting presents from heathen monarchs (ch. 12:16), the patriarch could not, in marked contrast to Lot, consent to share in the wealth of the impious Sodomites. The only thing Abram could not return was that portion of the spoil his retainers had used as food and what belonged to his confederates.

When Abram refused for himself the spoils offered by the king of Sodom, he demonstrated a loftier hope than that which motivates the children of this world. He was ready to give us his own rights, without hindering others in the realization of theirs. He permitted his own young men to take their subsistence, and his allies their portion. They would receive only what was their due. But Abram, on his part, was not mindful of these things. He stood upon a higher plane, looking for “a better country, that is, an heavenly” (Heb. 11:16), and could afford to think lightly of every earthly good. Though in the world, his hopes and desires were not of it. Children of faith are marked by a certain greatness of mind and purpose that enables them to live above the world.

Ellen G. White comments

1-24PP 134-136

13-17PP 135

17-24PP 136

18 DA 578

18-20PP 136, 703; 3T 393

19 3T 57

19, 20 MM 216; PP 157

20 CS 66; PP 525

21 PP 135

22, 23 PP 136