Written by Dr. Donald Grafton (VP of Academics, Instructor at NHCC)

At New Hope Christian College, we are training our students to think like leaders who can read and interpret the Bible with accuracy. One of the tools that we teach students for interpreting scripture is using the three-part method of identifying the context, content, and form of each passage. By identifying the meaning of the passage, students are able to apply God’s message to their lives with intimacy and accuracy. Read on to see this breakdown of Genesis 14 following this three-part method!

Context: 

Genesis 14 is a mix of three genres. First, it’s a narrative—it has everything a good story needs: drama, conflict, characters, scenes, and even some dialogue. But it’s also what Provan et al. call “theological history.” This chapter gives us some historical details about how the Hebrew nation came to be, particularly in verse 13. Even with all those names of kings and places, though, pinning down exact locations and dates is tough. This all went down somewhere between 2100-1500 B.C. during the Middle Bronze period. Lastly, this story is unique because, as J. A. Emerton points out, it was an “orally transmitted popular tale.” This wild, riddle-like adventure—with all its kings, locations, and peculiarly placed descriptions—is an adventure to interpret from which a clear theological message emerges.

Identifying the literary context of this fascinating story begins easily with its clear unit markers. The phrase “And it came about…” (v. 1) sets it apart from the preceding passage, and “After these things” (Gen 15:1) identifies the start of another individual section. Backing up a bit to the larger literary context, Abram follows the call of God to leave Haran, his family, and household to go to an unknown place. He takes with him Sarai, his nephew Lot, and their possessions and people. Living free, Abram and company move about the Promised Land interacting with God, the surrounding nations staying briefly in Egypt due to famine. After being ushered out of Egypt by Pharaoh, they migrate north. Abram and Lot arrive somewhere between Bethel and Ai and realize that the land would not support them both, so they split. Lot chooses to settle in Sodom leaving Abram with Canaan specifically Hebron. It is during Abram’s time here that Genesis 14 takes place. The story at hand describes the capture and rescue of Lot from Chedorlaomer (or Kedorlaomer) and his allies who route and plunder Sodom capturing the population including Lot. Shortly after the account of Lot’s rescue, God covenanted with Abram giving to his descendants the land of Canaan. God then provides Israel to the childless Abram, but only after Abram jumps the gun resulting in the birth of Ishmael. Abram, the whole time is learning to trust God despite the circumstances.

Outline: Genesis 14:1-24 

1. The conquest of Chedorlaomer’s alliance (vv. 1-12)
   1. Chedorlaomer and his alliance (v. 1)
      1. Amraphel king of Shinar (v. 1a)
      2. Arioch king of Ellasar (v. 1b)
      3. Chedorlaomer king of Elam (v. 1c)
      4. Tidal king of Goiim (v. 1d)
   2. Chedorlaomer’s alliance made war against Bera’s alliance (v. 2a)
   3. Bera and his allies (v. 2b)
      1. Bera king of Sodom (v. 2c) 
      2. Birsha king of Gomorrah (v. 2d)
      3. Shinab king of Admah (v. 2e)
      4. Shemeber king of Zeboiim (v. 2f)
      5. and the king of Bela (v. 2g)
   4. The forces met in the valley of Siddim (v. 3)
   5. Violence prior to that with Bera’s alliance (v. 4-6)
      1. Twelve years of service (v. 4a)
      2. Rebellion in the thirteenth (v. 4b)
      3. Preliminary conquest by Chedorlaomer’s alliance (v. 5-6)
      4. Further conquest by Chedorlaomer’s alliance (v. 7)
   6. Bera’s alliance came out against Chedorlaomer’s alliance (v. 8-9)
   7. Chedorlaomer’s alliance routs Bera’s (vv. 10-12)
      1. Bera and one of his allies flee (v. 10)
      2. Chedorlaomer’s alliance plunders Sodom and Gomorrah (v. 11)
      3. Chedorlaomer’s alliance takes Lot captive as well (12)
2. Abram (?) to the rescue (vv. 13-16)
   1. A refugee informs Abram (v. 13a)
   2. Abram’s allies: Mamre, Eshcol, and Aner (v. 13b)
   3. Abram and his 318 men pursued Chedorlaomer’s alliance until Dan (v. 14)
   4. Abram divides his men and attacks at night (v. 15a)
   5. Abram is victorious (v. 15b)
   6. Abram pursues until Hobah (v. 15c)
   7. Abram plunders Chedorlaomer’s alliance (v. 16)
      1. Retrieving goods (v. 16a)
      2. Rescuing Lot and his possessions (v. 16b)
      3. Rescuing the women and the people (v. 16c)
3. Dividing the spoil (vv. 17-24)
   1. Bera meets with Abram at the “King’s Valley” (v. 17)
   2. Melchizedek (King of Peace) (vv. 18-20b)
      1. Melchizedek brings out bread and wine (v. 18a)
      2. Melchizedek was a priest of “God Most High” (v. 18b)
      3. Melchizedek gives a blessing (vv. 19-10b)
         1. “Blessed be Abram of God Most High” (v. 19a)
         2. “Possessor of heaven and earth” (v. 19b)
         3. “And blessed be God Most High” (v. 20a)
         4. “Who has delivered your enemies into your hand” (v. 20b)
   3. Abram gives Melchizedek a tenth of everything (v. 20c)
   4. Bera speaks to Abram (v. 21)
      1. “Give the people to me…” (v. 21a)
      2. “…and take the goods for yourself” (v. 21b)
   5. Abram speaks to Bera (vv. 22-24)
      1. “I have sworn to the Lord God Most High, possessor of heaven and earth…” (v. 22b)
      2. “…that I will not take a thread or a sandal thong or anything that is yours…” (v. 23a)
      3. “…for fear you would say, “I have made Abram rich.’” (v. 23b)
      4. “I will take nothing except what the young men have eaten…” (v. 24a)
      5. “…and the share of the men who went with me… let them take their share.” (v. 24b)

Commentary: 

When studying various aspects of this narrative—the narrator’s comments, the setting, the plot, and the characters—it is evident that God is ultimate and the source of provision and victory; God Most High is the possessor of heaven and earth.

Author Intent through Narration:

Typically, reading too much into a name is a dangerous thing. However, upon first glance at this story, one is immediately overwhelmed by the immensity of names, if only in the attempt to pronounce them. The narrator throws out so many names that it’s hard to keep track, especially when he switches them around (vv. 1 and 9, 13 and 24). The point? The author wants you to pay attention. He’s using these descriptive tags to make the story more vivid. Take, for example, “they fled to Hobah [hiding place] which is north of Damascus [silent is the sackcloth weaver].” It has to be more than a small coincidence that an author would highlight such names to describe the location of a routed people who barely escape a massive army. Even if it’s not the main point of the passage, it’s clear the author was intentional with these details, and it’s worth attempting to understand what the original audience might have picked up on. The narrator’s tags and descriptive names show up in every part of the story, including the plot.

The Plot in Three Scenes:

The plot unfolds in three main scenes. In the first scene (vv. 1-12), the author builds suspense with intense names and descriptions, throws in some numbers, and gives us a bit of military history about Chedorlaomer’s alliance. He’s setting up the conflict. Names like the valley of Siddim, meaning “valley of demons,” and the wilderness, with its negative connotations, would’ve made the ancient audience nervous, especially with the mention of the Rephites. Gordon Wenham even links the Rephites to Og, who had a bed “more than thirteen foot long” (Dt 3:11 NIV). The way the narrator increases the numbers (v. 4) adds to the tension, building up the conflict. By the time we hear that it’s four kings against five, the plot thickens. Scene one ends dramatically when Chedorlaomer and his allies capture Lot.

In the second scene (vv. 13-16), the story shifts to Lot’s rescue. Here, Abram steps in as the hero, at least the human one. We see Abram pull off this daring rescue with just 318 men, going up against four kings. The peculiar number 318 has sparked all sorts of theories, but as Victor Hamilton points out, its exact meaning is still unclear. What’s obvious, though, is that the author uses this number to draw attention to Abram’s underdog victory against an inumerable army.

Scene three (vv. 17-24) wraps up the story and reveals the deeper meaning. Here, the narrator points out that God is the real hero, orchestrating events for His glory. Abram, not wanting to owe his success to anyone but God, refuses the king of Sodom’s offer, choosing instead to give a tenth of everything to Melchizedek. Most notably, however, Melchizedek and Abram both state “God Most High, possessor of heaven and earth” (vv.19, 22 NASU). They both recognize that God is the real giver of the story, but Abram acknowledges this further by giving back to God when he tithes (v. 20c). Abram’s refusal to take even a thread or sandal strap from the spoils shows his reliance on God alone.

Characters: The identity of the main characters might surprise some because Abram is not the real protagonist, and Chedorlaomer with his allies are not the antagonists. One would immediately recognize Abram as the protagonist if this were any ordinary narrative. However, being a theological narrative, there is more to the story than Abram rescuing Lot. The real story is how Abram did it, and the protagonist is who helped him. Melchizedek clarifies this (v. 20b) in his dialogue with Abram; God was the one responsible for overcoming the odds and the victory. God is the Divine Protagonist. 

The identity of the antagonist is equally peculiar; it is not Lot’s capturers. Though Chedorlaomer and his allies are directly responsible Lot’s captivity, the names and conclusion of the story portray a different adversary to the Divine Protagonist. When comparing the names of the alliances, (Chedorlaomer’s in v.1 and Bera, king of Sodom’s   in v. 2), John Skinner writes, “The royal names in v. 2 are of a different character from those of v. 1. Jewish exegesis gives a sinister interpretation to all four.” Similarly, Wenham highlights, “It is striking that the kings of Sodom and Gomorrah have names compounded with “evil’ and ‘wicked.’” They stand in direct contrast to God and His priest Melchizedek, whose name could be a play on the sound of righteousness. The king of Sodom as a representative of evil pits himself against God when he tries to be the source of Abram’s blessing/provision. As every other detail in this crafty narrative, the characters also show that the story is less about the Abram defeating Chedorlaomer’s alliance and more about God and his grace being sufficient.  

Setting:  The setting, at least the specific geographical location, is near the Dead Sea. However, the descriptions of the specific locations describe a journey. The story begins at the valley of demons and ends at the King’s valley. Abram began (Gen 12:16) taking handouts from Pharaoh but ends refusing them from Bera. Abram is moving from having faith to having great faith as he learns to rely on God alone for grace and blessing. This serves as a great contrast to Lot who begins where the people “were wicked and were sinning greatly against the LORD” (Gen 13:13 NASU) and remains there (Gen 19).

Theological Principles:

1. God does not need help in providing for his people: (vv. 22-23) Part of the resolution of the story involves Abram coming to the point where he relies on God for provision. This is evident in the provision from God’s priest and the rejected provision from the king of Sodom.  
2. God possesses everything in heaven and earth: (vv. 19, 22) Both Abram and Melchizedek’s dialogue note that God is “Possessor of heaven and earth.” He has abundant resources to provide for his people.
3. God grants victory and deliverance: (v. 20) From Melchizedek’s blessing it is clear that God was the one who was responsible for the victory. God is the protagonist of this narrative and provided the victory to Abram. God is not a loser.
4. God can overcome seemingly impossible odds: (vv. 1-12, 14-16) The numbers were clearly against Abram, 318 versus an innumerable host of experience militants. However, the large army routed because God intervened. 
5. God is ultimate: (vv. 18, 19, 20, 22) God is known by the name God Most High “El-Elyon” in this story. This describes God as the highest authority. He is able to grant Abram victory because His authority is far above all the other rulers listed in this story.

Points of Application:

1. It is better to receive provision from God and His people rather than the wicked: (vv. 18, 22-23) Abram received provision from Melchizedek, who was a priest of God and whose name might connote “righteousness.” On the other hand, Abram rejected the provision from the king of Salem who is king of a wicked people (Gen 13:13) and whose name might connote “evil.”
2. God has everything His people need: (vv. 19, 22) Because God possesses everything in heaven and earth, there is no reason to look anywhere else for provision. 
3. Victory is possible despite the odds: (vv. 1-12, 14-16) Even if things seem impossible, there is hope because God is above odds. God can overcome innumerable forces in our behalf.
4. There is victory with God: (v. 20) God is not a loser; He is a looser. His people can trust in God for deliverance from evil. God’s people do not have to worry about God losing.
5. There is no higher authority than God to which one can appeal: (vv. 18, 19, 20, 22) God, “El-Elyon,” being the Highest authority to which anyone can appeal there is no reason to go elsewhere for petitioning, in this story especially for provision and victory.

Prayer of Application:

Father God,

You are the Most High God; there is no higher authority than You. There is nowhere else I could turn to for victory, deliverance from evil, protection, or provision. I ask that you would form in me a sense of trust in who You are as El-Elyon. Help me to trust in You as the highest authority no matter who or what evil comes against me or what the odds are.

I also ask that You give me wisdom in receiving provision. You are the “Possessor of heaven and earth” and have everything that I would ever need to live and live for You. Why would I look anywhere else?

Bibliography

• Brown, Francis, S. R. Driver, and Charles A. Briggs. The Online Bible Thayer’s Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon. Containing an Abridgment of The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon. Copied from Biblesoft’s PC Study Bible v.5.1 Ontario: Woodside Bible Fellowship, 1993.
• Emerton, John A. “Some False Clues in the Study of Genesis 14.” Vetus Testamentum 21, no. 1 (Ja 1971): 24-47.
• “Riddle of Genesis 14.” Vetus Testamentum 21, no. 4 (Oct 1971): 403-439.
• Hamilton, Victor P. The Book of Genesis. Grand Rapids: William B. Eerdmans Pub. Co, 1990.
• Handbook to the Pentateuch. 2nd ed. Grand Rapids: Baker Academic, 2005.
• Harrison, R. K. “Abraham.” In International Society Bible Encyclopedia. Revised ed. Edited by Geoffrey W. Bromily. (No page). Copied from Bibesoft’s PC Study Bible v. 5.1. Grand Rapids: William B. Eerdmans Pub. Co., 1979.
• Provan, Iain, Phil Long, and Tremper Longman III. A Biblical History of Israel. Louisville: Westminster John Knox Press, 2003.
• Skinner, John. A Critical and Exegetical Commentary on Genesis. New York: Scribner, 1910.
• Wenham, Gordon J. Genesis 1-15 WBC v. 1 Waco: Word Books, 1987.