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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
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 5.) And the giants settled in Astaroth Carnaim, and strong nations along with them: and Ominaeos in the city of Save, before they came to Sodom. Four kings who came from Babylon killed the giants, that is, the strong ones of Arabia, and the Zozim in Hom, and the Emim in the city of Save, which is still called by that name today. But the Zuzim and the Emim are interpreted as terrifying and horrifying: for this reason, the Seventy [translators], conveying the sense rather than word for word, translated them as the strongest nations. Furthermore, Baem, for which they said, 'with them', they thought it was written with He (), guided by the similarity of the elements, while it is written with Heth. Baem () is written with three letters: if it has the middle He, it is interpreted as 'in them'; but if it has Heth, as in the present case, it signifies a place, that is, 'in Hom ()'.
And they struck the Rephaim in Ashtaroth-karnaim, and the Zuzim with them, and the Emim in Shaveh Kiriathaim, Rephaim in Hebrew, in Greek are called Giants: in the singular number, however, a Rephaim is called a Giant. Now their land, which was called Ashtaroth-karnaim, was at the edge of Sodom. Moreover, until today a village across the streams of the Jordan called Carnea is shown. Ashtaroth-karnaim is interpreted as "Flocks of Horns," because indeed they were the dwellings of strong men. But Shaveh is a city of the Emim situated above the region of Sodom, which is still called by that name today. What is added as Cariathaim is interpreted as "Their City"; and the meaning is, they also struck the Emim in Shaveh their city, just as the Seventy Translators have translated. Emim undoubtedly, as well as Zuzim, were proven to be a very strong people even by their name itself. For Zuzim are called "The Terrible Ones," Emim are called "The Horrifying Ones."
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Summary
In the fourteenth year after the rebellion of the southern city-states, Genesis 14:5 details the commencement of the retaliatory campaign by Chedorlaomer, King of Elam, and his allied Mesopotamian kings. This verse specifically records their initial, devastating sweep through Transjordan, where they decisively defeated the formidable Rephaims in Ashteroth Karnaim, the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, establishing their overwhelming military dominance before confronting the kings of the plain.
Context
Literary Context
Genesis 14:5 is situated within the broader narrative of the "War of the Kings," a pivotal conflict in ancient Canaan that directly precedes Abraham's intervention. The preceding verses (Genesis 14:1-4) establish the geopolitical backdrop: for twelve years, the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela (Zoar) had been subservient to Chedorlaomer, King of Elam. However, in the thirteenth year, they rebelled, refusing to pay tribute. The fourteenth year, as recounted in this verse, marks Chedorlaomer's decisive response. Before engaging the rebellious kings of the Jordan plain, Chedorlaomer and his coalition strategically targeted various indigenous peoples in Transjordan and beyond, demonstrating their immense power and military reach. This systematic approach secured their flanks and resources, setting the stage for the climactic confrontation described later in the chapter, which ultimately draws Abraham into the conflict.
Historical & Cultural Context
Chedorlaomer, King of Elam, was a powerful Mesopotamian ruler, leading a coalition of kings (Amraphel of Shinar, Arioch of Ellasar, Tidal of Goiim). This alliance reflects the geopolitical landscape of the ancient Near East, where powerful empires exerted influence over smaller city-states, demanding tribute and suppressing rebellion. The rebellion of the Jordan Valley kings, who had been tributaries for twelve years, was a direct challenge to this established order. The campaign described in Genesis 14 is not merely a local skirmish but a large-scale punitive expedition by a distant, formidable power. The targeted tribes—Rephaims, Zuzims, and Emims—were indigenous, often giant-like peoples, representing formidable obstacles to any invading force. Their defeat demonstrated the overwhelming military superiority of Chedorlaomer's coalition and their strategic intent to secure the Transjordanian routes, including parts of the ancient "King's Highway," before engaging the rebellious cities in the plain.
Key Themes
This verse contributes to the overarching theme of divine sovereignty, illustrating how God works through seemingly secular events and the actions of pagan rulers to advance His redemptive plan, particularly in relation to Abraham and his lineage. It also highlights the ancient power dynamics of the Near East, showcasing the dominance of Mesopotamian empires over smaller Canaanite city-states and indigenous tribes, setting the stage for the dramatic intervention of Abraham. Furthermore, the mention of the formidable pre-Israelite inhabitants like the Rephaims underscores the challenges of possessing the land, a theme that resonates throughout the Pentateuch, particularly in the later conquest narratives of Joshua.
Exposition and Analysis
Genesis 14:5 describes the initial, decisive phase of Chedorlaomer's punitive expedition. Having marched from Mesopotamia, the allied kings first moved south along the King's Highway, systematically subduing various powerful tribes inhabiting the lands east of the Jordan River. This strategic approach ensured their control over key trade routes and eliminated potential threats before engaging the primary rebellious targets. The swift and decisive victories over these formidable peoples underscore the military might and tactical prowess of the Mesopotamian coalition. The systematic conquest of these formidable groups highlights the overwhelming strength of Chedorlaomer's forces and their strategic objective to crush all resistance.
Key Word Analysis
Of foreign origin, Chedorlaomer was an early Persian king, specifically the King of Elam, who led the coalition of Mesopotamian kings in this punitive expedition. His name signifies a powerful foreign ruler whose authority was challenged by the rebellious kings of the Jordan plain.
A primitive root meaning "to strike" (lightly or severely, literally or figuratively). In this context, it signifies a decisive and often violent defeat, indicating a crushing blow or slaughter. The use of this verb emphasizes the overwhelming military superiority and destructive power of Chedorlaomer's forces.
Often translated as "giants," the Rephaims were an ancient, formidable tribe inhabiting Transjordan. Their mention here, along with the Zuzims and Emims, highlights the strength of the indigenous peoples conquered by Chedorlaomer, thereby underscoring the immense power of the invading coalition.
Verse Breakdown
"And in the fourteenth year came Chedorlaomer, and the kings that were with him,"
This clause precisely establishes the timing of the campaign, "the fourteenth year" following the rebellion mentioned in Genesis 14:4. It introduces Chedorlaomer, the King of Elam, as the primary aggressor, leading a formidable coalition of allied kings. This highlights the magnitude of the military force assembled, signaling a major punitive expedition rather than a minor skirmish.
"and smote the Rephaims in Ashteroth Karnaim,"
This marks the first specific victory of the campaign. The verb "smote" (H5221, nâkâh') signifies a decisive and often violent defeat, indicating a crushing blow. The Rephaims (H7497, râphâ') were an ancient, powerful people, often associated with giants, residing in Transjordan. Ashteroth Karnaim (H6255, ʻAshtᵉrôth Qarnayim') was a significant city, possibly a cultic center, located east of the Jordan, suggesting a strategic initial target for the invading forces.
"and the Zuzims in Ham,"
The campaign continues southward, targeting the Zuzims (H2104, Zûwzîym'), another aboriginal tribe, likely in the region of Ammon. Their defeat in Ham (H1990, Hâm') further illustrates the extensive reach and systematic nature of Chedorlaomer's campaign, demonstrating his intention to subdue all opposition along his route.
"and the Emims in Shaveh Kiriathaim,"
Finally, the verse concludes with the defeat of the Emims (H368, ʼÊymîym'), described elsewhere as a powerful, giant-like people akin to the Anakim (Deuteronomy 2:10). Their defeat in Shaveh Kiriathaim (H7741, Shâvêh_ _Qiryâthayim'), a plain near Kiriathaim, likely in Moabite territory, completes the initial sweep through Transjordan, showcasing the overwhelming military dominance of the Mesopotamian coalition over the formidable indigenous inhabitants.
Literary Devices
The verse employs Enumeration and Geographical Detail to convey the scope and precision of Chedorlaomer's campaign. The listing of specific tribes (Rephaims, Zuzims, Emims) and their corresponding locations (Ashteroth Karnaim, Ham, Shaveh Kiriathaim) provides a detailed itinerary of the Mesopotamian coalition's initial conquests. This meticulous Geographical Detail grounds the narrative in a verifiable ancient landscape, enhancing its historical credibility. The repeated phrase "and smote the..." followed by the tribe and location creates a sense of relentless progression and overwhelming military might, emphasizing the systematic nature of the punitive expedition. Furthermore, the mention of these formidable, often giant-like tribes (Rephaims, Emims) serves as a form of Amplification, highlighting the strength of the conquered peoples and, by extension, the even greater power of Chedorlaomer's forces.
Theological and Thematic Connections
This seemingly secular account of ancient warfare carries profound theological weight, demonstrating God's sovereignty over human history and geopolitical events. Even the actions of pagan kings like Chedorlaomer are ultimately subservient to God's overarching plan, serving as instruments to bring about His purposes, particularly in the life of Abraham. The systematic conquest of formidable, pre-Israelite inhabitants like the Rephaims and Emims also foreshadows the later divine judgment and dispossession of the Canaanite peoples, preparing the way for Israel's eventual inheritance of the land as promised by God. This narrative underscores the reality that no earthly power, however mighty, can thwart the divine will, and that God works through both the obedience of His people and the actions of the unrighteous to achieve His redemptive ends.
Reflection and Application
The historical account in Genesis 14:5 offers a powerful reminder of God's active involvement in the grand tapestry of human history, even in events that appear to be purely secular or driven by human ambition. It invites us to cultivate a theological imagination that recognizes God's sovereign hand at work, not just in overt miracles or direct divine interventions, but also in the complex interplay of nations, wars, and political maneuvers. For the believer, this perspective provides immense comfort and assurance: no chaos is truly chaotic to God, and no human power can ultimately derail His eternal purposes. This understanding encourages us to trust in His providence, even when circumstances seem beyond control, knowing that He is meticulously setting the stage for the fulfillment of His promises, guiding the course of history towards His ultimate redemptive goal in Christ. It challenges us to look beyond immediate appearances and discern the deeper, divine narrative unfolding in our world.
Questions for Reflection
FAQ
Who were the Rephaims, Zuzims, and Emims, and why are they mentioned?
The Rephaims, Zuzims, and Emims were ancient, powerful peoples inhabiting the land of Canaan and Transjordan before the Israelite conquest. They are often described in biblical texts as exceptionally large or formidable warriors, sometimes associated with giant stature (e.g., Deuteronomy 2:10-11). Their mention in Genesis 14:5 serves several purposes: it highlights the immense military strength and strategic prowess of Chedorlaomer and his allies, as they were able to defeat such renowned and strong groups; it provides a historical snapshot of the diverse pre-Israelite inhabitants of the region; and it establishes the formidable nature of the land that Abraham's descendants would eventually inherit.
What is the significance of Chedorlaomer's campaign in the broader biblical narrative?
Chedorlaomer's campaign, initiated in Genesis 14:5, is profoundly significant because it directly leads to the capture of Lot and, consequently, Abraham's heroic intervention to rescue him. This event elevates Abraham's status as a formidable leader and warrior, demonstrates God's protection over His chosen one, and brings Abraham into a pivotal encounter with Melchizedek, King of Salem. This interaction with Melchizedek is a crucial theological moment, foreshadowing the priesthood of Christ (as later developed in Psalm 110:4 and Hebrews 7). Thus, this seemingly secular war is a divinely orchestrated event that advances the covenant promises to Abraham and prepares the way for the coming Messiah.
Why are specific locations like Ashteroth Karnaim, Ham, and Shaveh Kiriathaim mentioned?
The mention of specific locations like Ashteroth Karnaim, Ham, and Shaveh Kiriathaim provides crucial geographical and historical precision to the narrative. These sites were significant centers or territories of the conquered peoples in Transjordan, demonstrating the wide reach and thoroughness of Chedorlaomer's campaign as he swept through the region before confronting the rebellious kings of the plain. This level of detail serves to authenticate the historical nature of the account, grounding it in the known geography of the ancient Near East and illustrating the strategic path taken by the Mesopotamian coalition. It also highlights the extensive military power required to subdue such widespread and formidable territories.
Christ-Centered Fulfillment
While Genesis 14:5 primarily describes a historical military campaign, its Christ-centered fulfillment lies in its integral role within the unfolding of God's redemptive plan, which ultimately culminates in the Messiah. This "War of the Kings" is not a random event but a divinely permitted, perhaps even orchestrated, conflict that directly leads to the capture of Lot and, critically, the emergence of Abraham as a deliverer. This pivotal event sets the stage for Abraham's profound encounter with Melchizedek, King of Salem, a mysterious figure who prefigures Christ in His dual role as both King of Righteousness and King of Peace. The New Testament explicitly links Christ to Melchizedek, declaring Jesus a priest "after the order of Melchizedek" (Psalm 110:4 is quoted and expounded upon in Hebrews 7). Thus, even the chaos and violence of ancient warfare serve God's sovereign purpose to protect the covenant lineage through which the Savior would come, establishing the historical and theological framework for the ultimate King and Priest, Jesus Christ, who delivers His people from a far greater captivity than that of Lot.