Genesis 14

Introduction

Genesis 14 is unlike anything else in the patriarchal narratives — a military and political chapter that suddenly plunges Abram into the world of kings, warfare, and international conflict. The chapter opens with a coalition of four eastern kings led by Chedorlaomer of Elam campaigning against five rebel kings of the Jordan plain cities, including Sodom and Gomorrah. After twelve years of vassalage and one year of rebellion, the eastern coalition crushes the local kings in the Valley of Siddim. Among the captives carried off is Lot, who had been living in Sodom.

When Abram hears the news, the quiet tent-dweller transforms into a military commander. He musters 318 trained men from his household, pursues the invaders as far as Dan, launches a night raid, and routs the entire coalition, recovering Lot, the captives, and all the plunder. On his return, two kings meet him: Melchizedek, the mysterious priest-king of Salem, who blesses Abram and receives his tithe; and the king of Sodom, who offers Abram the spoils. Abram refuses the king of Sodom's offer entirely — he will not let any human king claim to have made him rich. The chapter reveals Abram as both warrior and worshiper, a man who fights for family but refuses to be enriched by the world, and it introduces Melchizedek, a figure whose significance will resonate through Psalm 110 and the book of Hebrews.

The War of the Kings (vv. 1–12)

¹ In those days Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim ² went to war against 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 The latter five came as allies to the Valley of Siddim (that is, the Salt Sea). ⁴ For twelve years they had been subject to Chedorlaomer, but in the thirteenth year they rebelled. ⁵ In the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim, ⁶ and the Horites in the area of Mount Seir, as far as El-paran, which is near the desert. ⁷ Then they turned back to invade En-mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who lived in Hazazon-tamar. 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) marched out and arrayed themselves for battle in the Valley of Siddim ⁹ against 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 tar pits, and as the kings of Sodom and Gomorrah fled, some men fell into the pits, but the survivors fled to the hill country. ¹¹ The four kings seized all the goods of Sodom and Gomorrah and all their food, and they went on their way. ¹² They also carried off Abram's nephew Lot and his possessions, since Lot was living in Sodom.

¹ In the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, ² these 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 All these joined forces in the Valley of Siddim (that is, the Salt Sea). ⁴ For twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. 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 edge of the wilderness. ⁷ Then they turned back and came to En-mishpat (that is, Kadesh) and defeated all the territory of the Amalekites, and also the Amorites who were dwelling in Hazazon-tamar. 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 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.

Notes

The four eastern kings represent the great powers of Mesopotamia and beyond. שִׁנְעָר is Babylonia (Genesis 10:10, Genesis 11:2). עֵילָם is the region east of Mesopotamia (modern southwestern Iran). גּוֹיִם ("nations") may refer to a confederation of peoples rather than a single territory. Chedorlaomer of Elam is the dominant figure — the other kings serve alongside him, and the rebellion is against him specifically. The narrative places the Jordan plain cities within the scope of international politics and imperial power.
The names of the five local kings may carry symbolic meanings. בֶּרַע (Sodom) may mean "in evil" or "with evil." בִּרְשַׁע (Gomorrah) appears to mean "in wickedness." Whether these are historical names or narrator's commentary, they reinforce the moral characterization of these cities that runs through Genesis.
The Valley of Siddim is identified as the יָם הַמֶּלַח ("Salt Sea") — the Dead Sea. The area south of the Dead Sea, now submerged or desolate, may have been the fertile plain Lot chose in Genesis 13:10. The "bitumen pits" (בֶּאֱרֹת חֵמָר — literally "wells of tar") are consistent with the geology of the Dead Sea region, which is rich in asphalt deposits.
The defeated peoples — Rephaim, Zuzim, Emim, Horites — are pre-Israelite inhabitants of the Transjordan and southern regions. The Rephaim were legendary giants (Deuteronomy 2:11, Deuteronomy 2:20). The Emim were "tall as the Anakim" (Deuteronomy 2:10). Chedorlaomer's sweeping campaign — from Ashteroth-karnaim in the north, down the east side of the Jordan, around to Kadesh, and then back to the Dead Sea — describes a massive military arc through the entire Transjordan.
"Since Lot was living in Sodom" (v. 12) — The narrator's aside confirms what Genesis 13:12 foreshadowed: Lot's tent near Sodom has become residence in Sodom. His choice has consequences: he is now subject to the same political and military fate as his wicked neighbors. The captured nephew becomes the catalyst for Abram's intervention.

Abram Rescues Lot (vv. 13–16)

¹³ Then an escapee came and reported this to Abram the Hebrew. Now Abram was living near the Oaks of Mamre the Amorite, a brother of Eshcol and Aner, all of whom were bound by treaty to Abram. ¹⁴ And when Abram heard that his relative had been captured, he mobilized the 318 trained men born in his household, and they set out in pursuit as far as Dan. ¹⁵ During the night, Abram divided his forces and routed Chedorlaomer's army, pursuing them as far as Hobah, north of Damascus. ¹⁶ He retrieved all the goods, as well as his relative Lot and his possessions, together with the women and the rest of the people.

¹³ Then one who had escaped came and told Abram the Hebrew, who was dwelling by the oaks of Mamre the Amorite, the brother of Eshcol and of Aner — these were allies of Abram. ¹⁴ When Abram heard that his kinsman had been taken captive, he led out his trained men, born in his house, 318 of them, and pursued as far as Dan. ¹⁵ He divided his forces against them by night — he and his servants — and defeated them and pursued them as far as 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.

Notes

הַפָּלִיט ("the escapee, the fugitive") — From פָּלַט ("to escape, slip away"). This is a lone survivor of the battle who brings word to Abram. The term appears in prophetic literature for the remnant who escapes judgment (Joel 2:32).
אַבְרָם הָעִבְרִי ("Abram the Hebrew") — This is the first occurrence of the term עִבְרִי ("Hebrew") in Scripture. The name likely derives from עֵבֶר (Eber), Abram's ancestor (Genesis 10:21, Genesis 11:14-16). It may also relate to the root עָבַר ("to cross over"), identifying Abram as "the one who crossed over" — from Mesopotamia, from paganism, from the old world. The term is used primarily by non-Israelites or in contexts where Abram is identified to outsiders.
בַּעֲלֵי בְרִית אַבְרָם ("allies of Abram" — literally "lords/masters of Abram's covenant") — Abram has formal treaty relationships with local Amorite leaders. The word בְּרִית ("covenant") here denotes a mutual defense pact. Abram is not an isolated wanderer but a respected figure with political alliances. Mamre, Eshcol, and Aner will share in the military campaign and have a right to their portion of the spoils (v. 24).
וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ ("he led out his trained men, born in his house") — The verb רִיק means "to pour out, empty out, draw out" — Abram empties his household of fighting men. The word חֲנִיכִים ("trained ones") appears only here in the Hebrew Bible and comes from the root חָנַךְ ("to train, dedicate, initiate") — the same root as חֲנֻכָּה ("dedication"). These are not mercenaries but men born in Abram's household, trained for defense — 318 of them. The number reveals the scale of Abram's operation: he runs a household large enough to field a private militia.
אָחִיו ("his kinsman/brother") — Lot is called Abram's "brother" even though he is a nephew. The same usage appeared in Genesis 13:8. Abram's motive for war is family loyalty, not political ambition or desire for plunder.
The night attack, the division of forces, and the pursuit north of Damascus show tactical sophistication. Abram uses surprise and speed against a numerically superior enemy — the same strategy Gideon will later employ (Judges 7:16-22). That 318 men defeat an army that conquered the Rephaim and five city-states suggests divine assistance, though the text does not state it explicitly. Melchizedek will credit the victory to God (v. 20).

Melchizedek Blesses Abram (vv. 17–20)

¹⁷ After Abram returned from defeating Chedorlaomer and the kings allied with him, the king of Sodom went out to meet him in the Valley of Shaveh (that is, the King's Valley). ¹⁸ Then Melchizedek king of Salem brought out bread and wine — since he was priest of God Most High — ¹⁹ and he blessed Abram and said: "Blessed be Abram by God Most High, Creator of heaven and earth, ²⁰ and blessed be God Most High, who has delivered your enemies into your hand." Then Abram gave Melchizedek a tenth of everything.

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. 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!" Then Abram gave him a tenth of everything.

Notes

מַלְכִּי צֶדֶק ("Melchizedek") — The name means "my king is righteousness" or "king of righteousness" (cf. Hebrews 7:2). He appears without genealogy, without origin or ending — a figure who steps into the narrative fully formed and disappears just as suddenly. Hebrews 7:3 exploits this literary silence: Melchizedek is "without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever."
מֶלֶךְ שָׁלֵם ("king of Salem") — שָׁלֵם is almost certainly Jerusalem (Psalm 76:2: "His abode has been established in Salem, His dwelling place in Zion"). The name means "peace" — so Melchizedek is both "king of righteousness" and "king of peace" (Hebrews 7:2). A thousand years before David conquers Jerusalem, a priest-king reigns there who worships the true God.
כֹהֵן לְאֵל עֶלְיוֹן ("priest of God Most High") — The title אֵל עֶלְיוֹן ("God Most High") combines the generic Semitic word for God (El) with the superlative Elyon ("most high, supreme"). This is the first use of the title in Scripture. Melchizedek is both king and priest — a combination of roles that was forbidden in Israel (cf. 2 Chronicles 26:16-21, where King Uzziah is struck with leprosy for presuming the priestly role). Only in Melchizedek — and in Christ — are the two offices legitimately united. Psalm 110:4 declares of the Messiah: "You are a priest forever after the order of Melchizedek."
קֹנֵה שָׁמַיִם וָאָרֶץ ("Possessor/Creator of heaven and earth") — The word קֹנֵה can mean "possessor" or "creator" (from קָנָה, "to acquire, create"). The blessing has two parts: first, Abram is blessed by God Most High; second, God Most High is blessed for delivering Abram's enemies. The structure credits the victory entirely to God — Melchizedek does not praise Abram's military skill but God's sovereign power.
וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל ("and he gave him a tenth of everything") — Abram voluntarily tithes to Melchizedek — giving a tenth of all the recovered spoils. This pre-dates the Mosaic tithe by centuries and demonstrates that Abram recognized Melchizedek's priesthood as legitimate. Hebrews 7:4-10 builds an extended argument on this: since Abram (ancestor of Levi) tithed to Melchizedek, Melchizedek's priesthood is superior to the Levitical priesthood.
The bread and wine that Melchizedek brings out are provisions for a returning army, but they also carry sacramental overtones. Many Christian interpreters see in the bread and wine a foreshadowing of the Eucharist — the priest-king of Salem offering bread and wine to the father of the faithful.

Interpretations

The identity and significance of Melchizedek have been debated throughout the history of biblical interpretation:

A historical Canaanite priest-king. The most straightforward reading takes Melchizedek as an actual human king of Salem (Jerusalem) who worshiped the true God — a rare but not impossible figure in the pre-Israelite world. His appearance demonstrates that God had faithful worshipers outside Abraham's line. Hebrews 7:3 uses Melchizedek's lack of recorded genealogy typologically, not to claim he was literally without parents but to show that his priesthood was not based on lineage (unlike the Levitical system). Most Protestant commentators hold this view.
A Christophany (pre-incarnate appearance of Christ). Some interpreters, particularly in certain Reformed and early church traditions, have identified Melchizedek as a pre-incarnate appearance of Christ Himself. This reading takes Hebrews 7:3 ("without father or mother... resembling the Son of God") more literally. However, the text says Melchizedek was "resembling" (aphomoiomenos) the Son of God — language that implies likeness, not identity.
A type of Christ. The majority Protestant view is that Melchizedek is a real historical figure who serves as a divinely intended type or foreshadowing of Christ. As king and priest combined, he prefigures the One who will hold both offices permanently. Psalm 110:4 declares of the Messiah, "You are a priest forever after the order of Melchizedek," and Hebrews 5-7 develops this typology extensively — arguing that Christ's priesthood, like Melchizedek's, is superior to the Levitical order because it is not based on tribal descent but on divine appointment.
The bread and wine. Catholic tradition has historically seen Melchizedek's offering of bread and wine as a foreshadowing of the Eucharist, connecting the priest-king's offering to the sacrifice of the Mass. Protestant interpreters generally view the bread and wine as provisions for a weary army, noting sacramental overtones but not drawing a direct eucharistic connection.

Abram Refuses the King of Sodom (vv. 21–24)

²¹ The king of Sodom said to Abram, "Give me the people, but take the goods for yourself." ²² But Abram replied to the king of Sodom, "I have raised my hand to the LORD God Most High, Creator of heaven and earth, ²³ that I will not accept even a thread, or a strap of a sandal, or anything that belongs to you, lest you should say, 'I have made Abram rich.' ²⁴ I will accept nothing but what my men have eaten and the share for the men who went with me — Aner, Eshcol, and Mamre. They may take their portion."

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 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 portion."

Notes

The king of Sodom's offer is conventional: in ancient Near Eastern warfare, the victor typically kept the plunder. By saying "give me the persons, take the goods," the king of Sodom acknowledges Abram's right to the spoils while requesting only the return of his people. It is a reasonable arrangement.
הֲרִימֹתִי יָדִי אֶל יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ ("I have lifted my hand to the LORD, God Most High, Possessor of heaven and earth") — Abram has sworn an oath to God. The raised hand is a gesture of oath-taking (cf. Deuteronomy 32:40, Daniel 12:7). Abram's oath specifically identifies Yahweh with El Elyon — the God that Melchizedek worships is the same LORD who called Abram. This theological identification is crucial: there is not a separate "Canaanite" God Most High alongside Yahweh. They are one and the same.
אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל ("not a thread or a sandal strap") — The oath uses extreme specificity to indicate total refusal. A thread is the smallest unit of textile; a sandal strap is the most negligible piece of leather. Abram will not take even the most trivial item from Sodom's king. The reason: וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת אַבְרָם ("lest you should say, 'I have made Abram rich'"). Abram refuses to be indebted to any human king. His wealth comes from God alone (Genesis 12:2), and he will not allow the king of Sodom — the king of a city whose very name will become synonymous with wickedness — to claim credit for his prosperity.
The contrast between Abram's two encounters is deliberate: he receives bread, wine, and blessing from Melchizedek (the righteous priest-king) and refuses all goods from the king of Sodom. He tithes to the one and takes nothing from the other. Abram knows the difference between holy provision and corrupt entanglement.
Abram does not impose his scruples on his allies: "let Aner, Eshcol, and Mamre take their portion." He is generous toward others even as he is strict with himself. The men who fought alongside him have earned their share, and Abram does not prevent them from taking it. This is a picture of personal conviction without legalistic imposition on others.