The story of the war of the kings in Genesis is mysterious. Not because it describes a war of kings whom historians have still been unable to identify - kings, or more precisely rulers of city-states...
The story of the war of the kings in Genesis is mysterious. Not because it describes a war of kings whom historians have still been unable to identify - there were many kings, or more precisely rulers of city-states, in Palestine in Abraham's time. And not because Abraham managed, by a sudden night attack, to recover the spoil and the captives. The city militias of the Palestinian towns were not very organized; they were not the Roman army with its carefully planned military camp and disciplined soldiers who knew what guard duty was. The most interesting figure here is Melchizedek, the mysterious "king of Salem," the "priest of God Most High."
He is the one to whom Abraham gives a tithe. He gives it to him and to his god. To a god who has nothing to do with the God of Abraham. "God Most High" is only an attempt to translate the name of Melchizedek's god; in Hebrew it sounds like El-Elyon. This El-Elyon is the god Melchizedek serves. The God of Abraham is nowhere and never called by this name. He has other names of His own, which He reveals to Abraham and later to Moses. The name El-Elyon is not among them. Melchizedek's god is worshiped in Shalem, or Salem in the Synodal translation, which is the old name for Jerusalem. There, in Jerusalem, a sanctuary existed even before Abraham appeared in Palestine, and it became Yahwistic only after David conquered Jerusalem, then still Shalem, much later than the events described in the story. Most of all, Melchizedek was a minister in this sanctuary. Only not a priest, of course. The corresponding Hebrew word denotes a Levitical priest, and such priests did not yet exist in Abraham's time. Its root is etymologically connected with the idea of prophecy, so that the word originally meant a prophet rather than a priest.
So Melchizedek, king of Shalem-Salem and prophet of the deity named El-Elyon, blesses Abraham, who in the story, by the way, is called a "Hebrew." The Hebrews never called themselves Hebrews in their own language; their self-designation was always different. In antiquity, only an outsider could call a Hebrew a Hebrew, someone for whom the Hebrews were nomads, newcomers, barbarians. The story was plainly composed by local inhabitants of pre-Hebrew Palestine who venerated El-Elyon and his prophet Melchizedek.
Melchizedek blesses Abraham, and Abraham accepts his blessing. He still knows too little about his own God to distinguish Him from El-Elyon, the local storm-god who, like all storm-gods, was "lord of heaven and earth," and sometimes, like another storm-god, Zeus, also "father of gods and men." The time will come when Abraham understands the difference between the storm-god and his own God. It will come, but not at once: there will be more encounters that will explain much to Abraham. The whole path still lies ahead, and so does acquaintance with the unknown God.
14 We have in this chapter,
with an account of what passed,
In part fulfilled, that God would make his name great.
14:1 We have here an account of the first war that ever we read of in scripture, in which we may observe. [1.] The parties engaged in it. The invaders were four kings; two ofthem no less than kings of Shinar and Elam - That is, Chaldea and Persia; yet probably not the sovereign princes of those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom and Gomorrah, Admah, Zeboiim, and Zoar. [2.] The occasion of this war was, the revolt of the five kings from underthe government of Chedorlaomer.
14:4 Twelve years they served him - The Sodomites were the posterity of Canaan, whom Noah had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy begin to be fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled - Denied their tribute, and attempted to shake off the yoke.
14:5 In the fourteenth year - After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters.See note at Gen 14:1 (For [1.],[2.]) [3.] The progress of the war. The four kings laid the neighbouringcountries waste, and enriched themselves with the spoil of them, Gen 14:5-7. Upon the alarm of which, the king ofSodom and his allies went out and were routed.
14:13 We have here an account of the only military action we ever find Abram engaged in; and this he was not prompted to by avarice or ambition, but purely by a principle of charity.
14:14 He armed his trained servants, born in his house - To the number of three hundred and eighteen: a great family, but a small army; about as many as Gideon's that routed the Midianites, Jdg 7:7.He drew out his trained servants, or his catechized servants; not only instructed in the art of war, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord.
14:16 His brother Lot - That is, his kinsman.
14:18 The Rabbins say, that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by this name. But as nothing is expressly revealed concerning it, we can determine nothing. He brought forth bread and wine - For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king. As priest of the most high God he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were.
14:19 Blessed be Abram, of the most high God - Observe the titles he here gives to God, which are very glorious.
14:20 And blessed be the most high God - Note,
14:21 Give me the souls, and take thou the substance - So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expence for our service.
14:22 I have lift up mine hand to the Lord that I will not take anything - Here Observe,
14:23 From a thread to a shoe - latchet - Not the least thing that had ever belonged to the king of Sodom.