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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 14:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the first war that ever we read of in scripture, which (though the wars of the nations make the greatest figure in history) we should not have had the history of if Abram and Lot had not been concerned in it. Now, concerning this war, we may observe,
I.The parties engaged in it.
The invaders were four kings, two of them no less than kings of Shinar and Elam (that is, Chaldea and Persia), yet probably not the sovereign princes of those great kingdoms in their own persons, but either officers under them, or rather the heads and leaders of some colonies which came out of those great nations, and settled themselves near Sodom, but retained the names of the countries from which they had their origin. The invaded were the kings of five cities that lay near together in the plain of Jordan, namely, Sodom, Gomorrah, Admah, Zeboiim, and Zoar. Four of them are named, but not the fifth, the king of Zoar or Bela, either because he was much more mean and inconsiderable or because he was much more wicked and inglorious than the rest, and worthy to be forgotten.
II.The occasion of this war was the revolt of the five kings from under the government of Chedorlaomer.
Twelve years they served him. Small joy they had of their fruitful land, while thus they were tributaries to a foreign power, and could not call what they had their own. Rich countries are a desirable prey, and idle luxurious countries are an easy prey, to growing greatness. 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 e fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled, denied their tribute, and attempted to shake off the yoke and retrieve their ancient liberties. In the fourteenth year, after some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to chastise and reduce the rebels, and, since he could not have it otherwise, to fetch his tribute from them on the point of his sword. Note, Pride, covetousness, and ambition, are the lusts from which wars and fightings come. To these insatiable idols the blood of thousands has been sacrificed.
III.The progress and success of the war.
The four kings laid the neighbouring countries waste and enriched themselves with the spoil of them (Gen 14:5-7), upon the alarm of which it had been the wisdom of the king of Sodom to submit, and desire conditions of peace; for how could he grapple with an enemy thus flushed with victory? But he would rather venture the utmost extremity than yield, and it sped accordingly. Quos Deus destruet eos dementat - Those whom God means to destroy he delivers up to infatuation.
1.The forces of the king of Sodom and his allies were routed; and, it should seem, many of them perished in the slime-pits who had escaped the sword, Gen 14:10. In all places we are surrounded with deaths of various kinds, especially in the field of battle.
2.The cities were plundered, Gen 14:11. All the goods of Sodom, and particularly their stores and provisions of victuals, were carried off by the conquerors. Note, When men abuse the gifts of a bountiful providence to gluttony and excess, it is just with God, and his usual way, by some judgment or other to strip them of that which they have so abused, Hos 2:8, Hos 2:9.
3.Lot was carried captive, Gen 14:12. They took Lot among the rest, and his goods. Now Lot may here be considered,
(1.)As sharing with his neighbours in this common calamity. Though he was himself a righteous man, and (which is here expressly noticed) Abram's brother's son, yet he was involved with the rest in all this trouble. Note, All things come alike to all, Ecc 9:2. The best of men cannot promise themselves an exemption from the greatest troubles in this life; neither from our own piety nor our relation to those that are the favourites of heaven will be our security, when God's judgments are abroad. Note, further, Many an honest man fares the worse for his wicked neighbours. It is therefore our wisdom to separate ourselves, or at least to distinguish ourselves, from them (Co2 6:17), and so deliver ourselves, Rev 18:4.
(2.)As smarting for the foolish choice he made of a settlement here. This is plainly intimated when it is said, They took Abram's brother's son, who dwelt in Sodom. So near a relation of Abram should have been a companion and disciple of Abram, and should have abode by his tents; but, if he choose to dwell in Sodom, he must thank himself if he share in Sodom's calamities. Note, When we go out of the way of our duty we put ourselves from under God's protection, and cannot expect that the choices which are made by our lusts should issue to our comfort. Particular mention is made of their taking Lot's goods, those goods which had occasioned his contest with Abram and his separation from him. Note, It is just with God to deprive us of those enjoyments by which we have suffered ourselves to be deprived of our enjoyment of him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 11.) And they took all the cavalry of Sodom and Gomorrah. For cavalry in Hebrew has Rachus (), which means substance.
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Summary
Genesis 14:11 vividly recounts the immediate and devastating aftermath of the "Battle of the Kings," detailing how the victorious eastern coalition thoroughly plundered the defeated cities of Sodom and Gomorrah. This verse highlights the brutal realities of ancient warfare, where the vanquished suffered complete expropriation of their wealth and vital provisions, setting the stage for Abram's subsequent heroic intervention.
Context
Literary Context
Genesis chapter 14 stands as a unique narrative within the patriarchal history, shifting from family chronicles to a significant military engagement. It introduces a coalition of four powerful eastern kings, led by Chedorlaomer of Elam, who had long held dominion over the cities of the Jordan plain. After twelve years of servitude, the five kings of the plain, including those of Sodom and Gomorrah, rebelled. The narrative meticulously describes Chedorlaomer's campaign against various groups before culminating in the decisive "Battle of the Kings" in the Valley of Siddim, which was notable for its treacherous asphalt pits (Genesis 14:8-10). Verse 11, therefore, serves as the immediate consequence of this overwhelming victory, detailing the systematic plunder that followed, directly preceding the capture of Lot and the subsequent involvement of Abram.
Historical & Cultural Context
Plunder was an intrinsic and expected outcome of warfare in the ancient Near East. Victorious armies routinely stripped defeated cities of their wealth, resources, and even their populations (often taken as slaves). The seizure of "goods" (property, livestock, valuables) and "victuals" (food supplies) was not merely an act of greed but a strategic move to cripple the enemy's ability to recover or resist, and to sustain the conquering army. The cities of Sodom and Gomorrah, situated in the fertile Jordan plain, were likely prosperous, making their accumulated "goods" a valuable target. The mention of "victuals" is particularly significant, as it indicates a total deprivation, leaving the remaining inhabitants vulnerable to starvation and further subjugation, a common tactic to ensure complete dominance.
Key Themes
This verse contributes to several overarching themes within Genesis and the broader biblical narrative. Firstly, it underscores the perils of worldly prosperity and alliances, as Lot's choice to settle near the seemingly prosperous but morally corrupt city of Sodom (Genesis 13:10-13) directly exposes him to the devastating consequences of this conflict. Secondly, it highlights the transience of earthly security and material wealth, demonstrating how swiftly even well-established cities can be stripped bare, prompting reflection on where true and lasting security resides. Thirdly, while the plunder is a human act of war, it subtly sets the stage for divine providence and intervention. This event, though brutal, is a crucial catalyst that draws Abram into a position of leadership and intervention, ultimately leading to his encounter with the mysterious priest-king Melchizedek, a significant theological moment that foreshadows the coming of Christ. The vulnerability of Sodom and Gomorrah also serves as an early foreshadowing of divine judgment that would later be fully executed upon these cities due to their wickedness (Genesis 18:20-21).
Exposition and Analysis
Genesis 14:11 succinctly narrates the consequences of the eastern kings' triumph: "And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way."
Key Word Analysis
A primitive root meaning "to take (in the widest variety of applications)." In this context, it signifies a forceful seizure, an act of appropriation by right of conquest. It implies a deliberate and complete removal of possessions, rather than a mere gathering. The verb emphasizes the active, decisive action of the conquering armies in stripping the defeated cities.
Meaning "property (as gathered); good, riches, substance." This term refers to all movable wealth and accumulated possessions, including livestock, precious metals, household items, and other valuables. The use of "all" with rekûwsh underscores the totality of the plunder, indicating that nothing of material value was left behind.
Meaning "food; eating, food, meal(-time), meat, prey." This word specifically denotes provisions or sustenance. Its inclusion highlights the severity of the plunder, as the invaders not only stripped the cities of their wealth but also of their very means of survival. Taking all the food supplies would render any remaining populace vulnerable to starvation, emphasizing the devastating and comprehensive nature of the defeat.
Verse Breakdown
"And they took all the goods of Sodom and Gomorrah"
This clause identifies the perpetrators as the victorious eastern coalition of kings and their armies. The object of their action is "all the goods" – the entire accumulated wealth and movable property of the two primary cities of the plain, Sodom and Gomorrah. This signifies a comprehensive and systematic plundering, leaving the cities economically devastated.
"and all their victuals"
This phrase specifies a crucial category of the plunder: all their food supplies and provisions. This detail is vital as it indicates that the invaders sought not only to enrich themselves but also to incapacitate the defeated cities by removing their means of sustenance. This act would have left any remaining inhabitants vulnerable to hunger and disease, underscoring the brutal and total nature of ancient warfare.
"and went their way"
This final clause marks the conclusion of the plunder and the departure of the victorious armies. Having achieved their objective of reasserting dominance, seizing tribute, and crippling their former vassals, they withdrew from the devastated region. This departure directly sets the stage for the subsequent narrative, particularly Abram's discovery of Lot's capture and his heroic pursuit.
Literary Devices
The brevity of Genesis 14:11 belies its profound impact, employing several literary devices. The use of Hyperbole in the phrase "all the goods" and "all their victuals" emphasizes the completeness and devastating extent of the plunder, conveying a sense of utter desolation. While perhaps not literally every single item was taken, the language conveys a total stripping. This verse also functions as Foreshadowing, subtly hinting at the future, more complete destruction of Sodom and Gomorrah, where not just their possessions but the cities themselves would be utterly consumed by divine judgment. Furthermore, there is an element of Irony in the narrative: the very prosperity of the Jordan plain that attracted Lot and seemed to offer security ultimately became the magnet for devastating plunder, demonstrating the precariousness of earthly riches.
Theological and Thematic Connections
Genesis 14:11, though a concise historical account of plunder, carries significant theological weight. It serves as a stark reminder of the transient nature of earthly wealth and security, demonstrating how quickly material possessions can be stripped away. This vulnerability underscores a broader biblical theme: true and lasting security is not found in accumulated riches or worldly alliances, but in God alone. The event also highlights divine sovereignty, as even in the chaos of human conflict, God is orchestrating circumstances to advance His redemptive plan, drawing Abram into a pivotal role that would lead to significant encounters and revelations concerning God's covenant promises.
Reflection and Application
Genesis 14:11 offers profound lessons on the nature of security, the consequences of choices, and the transient nature of earthly prosperity. The swift and total plundering of Sodom and Gomorrah serves as a powerful reminder that our material possessions, no matter how vast or secure they seem, are ultimately fleeting and vulnerable to forces beyond our control. This should prompt us to examine where our true trust and hope lie. Are we investing our lives and hearts in treasures that can be plundered by earthly conflicts or spiritual adversaries, or are we building upon an unshakable foundation? The vulnerability of Sodom, despite its apparent wealth, serves as a cautionary tale against aligning ourselves with or placing our confidence in worldly systems that may compromise our spiritual well-being. Even in the face of such devastation, this verse reminds us that God's sovereign hand is at work, often using challenging circumstances to position His people for acts of faith, courage, and to reveal deeper truths about His redemptive plan.
Questions for Reflection
FAQ
Why were Sodom and Gomorrah plundered in this chapter?
Sodom and Gomorrah, along with three other cities of the plain, had been tributaries to King Chedorlaomer of Elam for twelve years. In the thirteenth year, they rebelled against his authority, leading to a military campaign by Chedorlaomer and his allies against them. The plunder described in Genesis 14:11 was the direct consequence of their defeat in this "Battle of the Kings," a standard practice of ancient warfare where victors seized the wealth and resources of the vanquished as spoils of war and a means of subjugation.
What is the significance of taking "all the goods" and "all their victuals"?
The phrase "all the goods" (Hebrew rekûwsh) refers to all accumulated wealth and movable property, while "all their victuals" (Hebrew ʼôkel) refers to all their food and provisions. This emphasis on "all" highlights the thoroughness and devastating nature of the plunder. It meant not only the loss of all valuable assets and economic stability but also the very means of survival for the inhabitants, leaving them utterly destitute and vulnerable. This complete stripping of resources underscores the severity of the defeat and serves as a foreshadowing of the later, more severe judgment upon these cities for their wickedness, as described in Genesis 19.
How does this event connect to Abram (Abraham)?
This act of plunder directly led to the capture of Abram's nephew, Lot, who had settled near Sodom. Upon hearing of Lot's capture, Abram mobilized his trained men to pursue the victorious eastern kings. He successfully defeated them, rescuing Lot, the women, the people, and all the plundered goods. This event is pivotal as it demonstrates Abram's courage, his commitment to family, and his reliance on God, ultimately leading to his significant encounter with Melchizedek, King of Salem and priest of God Most High, a moment of profound theological significance.
Christ-Centered Fulfillment
While Genesis 14:11 describes a historical act of earthly plunder, it subtly points to the ultimate victory and abundant provision found in Christ. The vulnerability of Sodom and Gomorrah, stripped of all their possessions and sustenance by an external enemy, contrasts sharply with the eternal security and inexhaustible spiritual sustenance offered through Jesus Christ. Unlike earthly goods and victuals which can be taken away by human conflict or natural disaster, Christ offers an enduring inheritance and spiritual provision that cannot be plundered or destroyed, urging believers to "lay up for yourselves treasures in heaven" (Matthew 6:19-21). Furthermore, just as Abram, a type of deliverer, intervened to rescue Lot from earthly captors and restore what was lost, Christ, our greater Deliverer and King, triumphs over spiritual enemies—sin, death, and the devil—rescuing us from their bondage and restoring us to fellowship with God (Colossians 1:13-14). He provides true and lasting freedom, an unshakeable kingdom, and spiritual food that satisfies eternally (John 6:35), ensuring that those who are in Him will never be truly plundered or left destitute.