Chapter Fourteen
Then There Was War
14:1 In the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, 2 these kings made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3 And all these joined forces in the Valley of Siddim (that is, the Salt Sea). 4 Twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled.
We are introduced to the first military campaign recorded in the Bible, a confederation of four kings that decided to invade five other kingdoms. The text begins by identifying the four invading kings and the regions they came from. The first king listed is Amraphel, the king of Shinar, the location where the Tower of Babel was built, also known as Babylonia. The name Amraphel is considered by most scholars as an Amorite name. Some historians believe he was better known as Hammurabi; however, this conflict would be too early for him. The second king listed was Arioch, the king of Ellasar, believed to be a tribal area south of Shinar. The third king was Chedorlaomer, the king of Elam, which was located in Persia. The fourth, and final invading king was Tidal, the king of Goiim (Hebrew ‘gô·yim’). Tidal is considered to be a Hittite name, possibly the same as Tudhalia (history records a conquering king by that name). The word ‘gô·yim’[1] is the standard Hebrew word for ‘nations’, (can also be translated ‘Gentiles’), which may be a reference to the large region controlled by Hittites that contained more than just one nation. These kings made war with five others, but smaller, kingdoms. This is the first use of the Hebrew word ‘mil·ḥā·mā(h)’,[2] the general term for war or battle, in Scripture.
The next verse identifies the kings and nations that were invaded, each located in the Jordan Valley. The first king was Bera, the king of Sodom. The second king was Birsha, the king of Gomorrah. The third king was Shinab, the king of Admah (his name may be connected to the moon-god Sin). The fourth king was Shemeber, the king of Zeboiim, and the fifth king was the king of Bela (no name given), however the author points out that Bela was the same as the town of Zoar.
These kings and their warriors came together in the valley of Siddim, located at the southern end of the Dead Sea (which is also known as the Salt Sea). Verse four gives us some insight as to the reason for the invasion, it appears that for twelve years these kingdoms that were under siege, had served King Chedorlaomer and now they were rebelling, perhaps they were being oppressed by the king’s demands or his brutal vassal leadership.
14:5 In the fourteenth year Chedorlaomer and the kings who were with him came and defeated the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, 6 and the Horites in their hill country of Seir as far as El-paran on the border of the wilderness. 7 Then they turned back and came to En-mishpat (that is, Kadesh) and defeated all the country of the Amalekites, and also the Amorites who were dwelling in Hazazon-tamar.
The invasion of the four kings came during the fourteenth year, one year after the rebellion apparently began. King Chedorlaomer is identified as the leader of the invasion. He began his campaign in the Hill Country of the Amorites, by attacking the Rephaim in Ashteroth-karnaim. They next attacked the Zuzim in Ham (the original name of Rabbah, which became the capital of the Ammonites). Third to be attacked were the Emim in Shaveh-kiriathaim, and then the Horites in the hill country of Seir. The invasion went as far south as Elparan, on the border of the wilderness, referring to the wilderness of Paran. As they turned back, they went through the Negeb region until they came to En-mishpat, (also known as Kadesh or Kadesh-Barnea), where they defeated the Amalekites (most believe this is a reference to the region where the Amalekites will later inhabit, since they did not exist as a people group at this time). They also defeated the Amorites who were dwelling in Hazazon-tamar.
These four kings must have led a powerful fighting force to defeat the Rephaim, Zumin, and the Emim as these are each associated with giant and terrifying people. The Zuzim are believed to be the Zamzummim (see Deuteronomy 2:20-21), who are said to have been giants, "a people great and many, and tall as the Anakim." The same description would also apply to the Emim (see Deuteronomy 2:10), whose name carries the idea of terror. The Rephaim and the Zamzummim are believed to be tribes of the Anakim, who were descended from Anak, the son of Arba (see Joshua 15:13). The sons of Anak are identified with the ‘Nephilim’ in Numbers 13:33, which is the same word used in Genesis 6:4.[3]
14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out, and they joined battle in the Valley of Siddim 9 with Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar, four kings against five. 10 Now the Valley of Siddim was full of bitumen pits, and as the kings of Sodom and Gomorrah fled, some fell into them, and the rest fled to the hill country. 11 So the enemy took all the possessions of Sodom and Gomorrah, and all their provisions, and went their way. 12 They also took Lot, the son of Abram’s brother, who was dwelling in Sodom, and his possessions, and went their way.
The defending kings went out and joined forces and engaged the invading kings in the Valley of Siddim. The author gives us some insight regarding the battleground, it was covered with pits full of bitumen. If a warrior fell into one of those pits it would have been disastrous as the slime could easily immobilize a person, which apparently is exactly what happened to some of them. The kings of Sodom and Gomorrah were defeated, and the other kings fled to the hill country (Hebrew word ‘hě’·rā(h)’,[4] referring to simply a mountain).
This invasion was more brutal than that which is recorded here. In his book, Dr. Nelson Gluek, a rabbi and an archaeologist, wrote:
The rebellion of the small kings of the cities on the east side of the Dead Sea against what must have been the extortionate rule of absentee suzerains was brutally crushed. This comparatively minor insurrection was thereupon utilized as a pretext to settle old scores and to raid and ravage with unleashed ferocity for as much booty as could possibly be won. An old order was crumbling. From southern Syria to central Sinai, their fury raged. A punitive expedition developed into an orgy of annihilation. I found that every village in their path had been plundered and left in ruins, and the countryside laid waste. The population had been wiped out or led away into captivity. For hundreds of years thereafter, the entire area was like an abandoned cemetery, hideously unkempt, with all its monuments shattered and strewn in pieces on the ground. The sorry tale is compressed the Bible into a few bald sentences…(Genesis 14:1-7). It is not yet possible to identify exactly every one of the sites mentioned in these passages…Archaeological discovery has thus buttressed the accuracy of the Biblical account of the existence and destruction of this long line of Middle Bronze I cities by the Kings of the East.[5]
The invading kings then took their spoils, they took all the possessions of Sodom and Gomorrah and went on their way. While taking their booty, they came across Abram’s nephew Lot and they took him too, as well as his family and all his possessions. Regardless of his lust for the world, God considered Lot to be a "righteous man" (see 2 Peter 2:8) and would not allow Lot to be carried off by King Chedorlaomer.
14:13 Then one who had escaped came and told Abram the Hebrew, who was living by the oaks of Mamre the Amorite, brother of Eshcol and of Aner. These were allies of Abram. 14 When Abram heard that his kinsman had been taken captive, he led forth his trained men, born in his house, 318 of them, and went in pursuit as far as Dan. 15 And he divided his forces against them by night, he and his servants, and defeated them and pursued them to Hobah, north of Damascus. 16 Then he brought back all the possessions, and also brought back his kinsman Lot with his possessions, and the women and the people.
While the invasion was thorough and, in its wake lay total destruction, it is believed that many of the inhabitants managed to escape and settle elsewhere. One of those that escaped came and told Abram what had happened to his nephew. This is the first mention of the word ‘Hebrew’[6] in the Bible and it is being applied to Abram.[7]
Some consider Abram the equivalent of a king, from his own house of servants he was able to pursue the kings responsible for the invasion with 318 of his own trained men.[8] After hearing how effective the invading army was and how brutal they treated the land and people, it may sound foolish to us to go after them with what probably was a much smaller group of men. But Abram knew he was on God’s side! Abram and his men met up with the invaders in the territory that would be later known as Dan. Abram attacked at night, by splitting up his men they were able to attack from different directions all at the same time, and the enemy fled. Abram pursued them all the way to Hobah, north of Damascus (even though the exact location of Hobah is unknown, being north of Damascus would have required a pursuit of over 150 miles). He then recaptured Lot, as well as all the other captives and all the booty taken.
Considerations
The people known as Rephaim[9] in their first mention in the Bible, here it connects them to Ashteroth-karnaim (modern-day Golan Heights, the name Ashteroth comes from the Canaanite moon goddess of sensual love also known as Astarte in Greek and Ishtar in Babylonian). Many of the ancient cities recorded in history (as well as in the Bible) have the name of a goddess or god appended to the name of the city, often considered the town’s primary deity.
Introducing Melchizedek
14:17 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. (He was priest of God Most High.)
After the battle was over, the author identifies two kings that come to meet Abram at the Valley of Shaveh (also known as the King's Valley, later to be known as the Valley of Jehoshaphat, which is a portion of the larger Kidron Valley). The first king introduced is the new king of Sodom, since the previous King of Sodom, Bela, had been killed (see verse 10). However, the second king listed should be a lot more interesting to Bible readers, he is the King of Salem. The Hebrew word for peace (‘šā·lēm’[10]), although most scholars agree that this is a shortened name for what will become Jerusalem (as referenced in Psalm 76:2), however many love to debate this issue. The name Melchizedek means "king of righteousness," and the author also points out that he was a priest of God Most High. These two things alone should pique the interest of any serious reader of Scripture.
This is the first mention of a priest in the Bible. To differentiate Melchizedek from being a priest for any of the many pagan deities (especially in this region), he is called the priest of “God Most High” (Hebrew ‘Ēl Ěl·yôn’),[11] referring the one and only true God. This means that there were other God-fearing people around other than Abram and his family. We do not know a lot about them except Melchizedek is mentioned several times elsewhere in the Bible (see below). When Abram returned from victory, Melchizedek greeted Abram with bread and wine.
Due to him coming out with bread and wine as well as the following section regarding the blessings, Melchizedek is often thought of being a pre-incarnation of Jesus known as a Christophany.[12] There is no evidence given to us to support that idea. A key point to remember is that a Christophany would never hold an official office here on earth. So, who or what is he? He was a model of Jesus Christ.[13] Melchizedek uniquely held two offices, he was the King of Salem and priest of God Most High. This is unusual as we will later discover that under the law given to Moses that the priests will come from the line of Aaron through the tribe of Levi and royalty will come from the tribe of Judah (meaning there was no such thing as a royal priest), however Melchizedek is different, he is both a king and a priest. King David adds to the mystery when he wrote, “The LORD has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.” (Psalms 110:4) If Melchizedek was not God, what did David mean by him being a priest forever? The author of the book of Hebrews expands on this idea found in the Psalms passage. He first establishes that the priests affiliated with the Aaronic Priesthood are sinful human beings that require atonement for their own sins (see Hebrews 5:1-4). Then he points out that Jesus, unlike mortal human beings, is eternal and, therefore, so is His offer of salvation, which is in alignment with the model of Melchizedek (see Hebrews 5:5-11). The author then clearly identifies Melchizedek as a forerunner of Christ (see Hebrews 6:20) and further explains how the priesthood modeled by Melchizedek would be considered greater than that of the priesthood based on the lineage of Aaron (see Hebrews 7:1-28). Jesus is described as a royal priest, one that is eternal, in the order of Melchizedek. The Bible tells us that all believers are also called royal priests, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” (1 Peter 2:9) This may be a privilege we will not fully understand until we are with Jesus in heaven.
The fact that both Melchizedek and Jesus administered bread and wine, is considered an aid to help New Testament readers to connect the model of the Christ in the Old Testament to Jesus. There is no support to read into the offering of bread and wine to Abram to be some form of early pre-New Testament communion service.
Melchizedek’s name ends with ‘zedek’, which was a Jebusite suffix for some of the kings of Jerusalem, as seen in Joshua 10:1, where the king of Jerusalem then was named ‘Adoni-zedek’, which means the “lord of righteousness”, however in his case he was a wicked, idol-worshipping Jebusite king.
14:19 And he blessed him and said, “Blessed be Abram by God Most High, Possessor of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!” And Abram gave him a tenth of everything. 21 And the king of Sodom said to Abram, “Give me the persons, but take the goods for yourself.” 22 But Abram said to the king of Sodom, “I have lifted my hand to the LORD, God Most High, Possessor of heaven and earth, 23 that I would not take a thread or a sandal strap or anything that is yours, lest you should say, ‘I have made Abram rich.’ 24 I will take nothing but what the young men have eaten, and the share of the men who went with me. Let Aner, Eshcol, and Mamre take their share.”
Melchizedek recognized Abram was God’s servant as he blesses him with the declaration of, “Blessed be Abram by God Most High, Possessor of heaven and earth.” As a priest (defined as an intermediary between man and God, see below), he then blessed God acknowledging that it was God who delivered the enemies into the hand of Abram. In response to Melchizedek’s blessings, Abram gave a tenth of everything that he obtained from the battle. Most scholars agree that his is not an example of tithing before the law, as this contribution did not come from his income, but instead it came from the spoils of war. This was purely a voluntary response of Abram.
The text then returns to the first king, where the king of Sodom makes an offer to Abram. Proposing that he would take the captives and leave the rest of the goods for Abram to take. Even though Abram had legal right to both the captives and all the wealth obtained, he informs the king of Sodom that he had “lifted my hand” (taken a solemn oath) to God that he would not take anything that belonged to anyone else, lest they say that they made Abram rich (see verse 23, this way all the credit of Abram’s wealth belongs to God, not a human being). Since he would not speak for his three fellow warriors, Aner, Eschol, and Mamre, he suggested that they take their share of the spoils.
Considerations
The Hebrew word ‘kō·hēn’,[14] refers to a person who has the primary duty of mediating between God and man. As an extension to that duty, they were also responsible to perform or officiate in various sacred rites. Prior to the establishment of the Aaronic Priesthood (see Exodus 28:1, 41; 30:30; 40:12-15 and Numbers 3:1-4), the leaders of various families (usually the eldest son) were responsible to perform basic priestly duties for their own families. But that has now all changed, Jesus is now our High Priest, we no longer need any priest to be our intermediary or intercessor before God, we can go directly to Him. We have direct access to God, “Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God” (Romans 5:2, see also Ephesians 2:18; 3:12; Hebrews 10:19-25). This is one reason why most Protestant denominations prefer the title of ‘pastor’ (meaning ’shepherd’) rather than priest for church leaders, since a middleman is no longer required.
The Hebrew word for ‘blessing’ is ‘bārak’[15] (or ‘bāruch’), means “to bend at the knees.” However, to many it is a request for a favor or prosperity, especially from God. Christians often request God to bless other people, situations, and on occasion, things. There is nothing wrong in asking God for a blessing, however, we can get to the point that we only see blessings going one way, from God to us. The truth is that we are to also bless God. Some of you might ask, “How can we possibly bless God? What could we give Him?” The word ‘blessing’ also encompasses the concepts of adoration and celebration, which lead to desire, obedience, value, and priority. We can bless God by recognizing who He is and respond with a heart that desires to serve Him, not out of compulsion, but out of love.
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[1] Strong’s Hebrew 1471.
[2] Strong’s Hebrew 4421.
[3] See commentary under Genesis 6:4 for further discussion regarding the Nephilim.
[4] Strong’s Hebrew 2022.
[5] Glueck, N. (1959). Rivers in the Desert: A History of the Negev (pp. 72-74.) New York, NY: Grove Press, Inc.
[6] Hebrew ‘iḇ·rî’, Strong’s Hebrew 5680.
[7] See commentary under Genesis 10:21.
[8] See Considerations under Genesis 12:1-9.
[9] See commentary under Genesis 6:4.
[10] Strong’s Hebrew 8004.
[11] Strong’s Hebrew 410 and 5945.
[12] See commentary under Genesis 3:8-10.
[13] See Considerations under Genesis 2:15-17 for discussion and definition regarding Biblical models.
[14] Strong’s Hebrew 3548.
[15] Strong’s Hebrew 1288.