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<< Genesis: Abram's First Battle >>
 Before reading about Abram's first battle, let us look at the map. Here is the land of Canaan, and here is the country beyond the river Euphrates, where Abram lived before he was called to the Holy Land. There were four kings in this eastern country, and Chedorlaomer was the chief. His rule reached from Elam, east of the Tigris, to the Mediterranean Sea. Ellasar was probably near to Elam; Shinar was the district afterwards called Babylon; and "nations" mean probably the tribes of northern Mesopotemia, this country between the two rivers.
Cities in the west, which had served the king of Elam for twelve years, rebelled and refused to pay their tribute. After two years the king of Elam came with others from the east. He must move as Abram did, northward along the rivers, to go around the desert. Near Charchemish he would cross the Euphrates, and march southward by Hamath and Damascus, and down the eastern side of the Jordan.
Several tribes that lived east of the Jordan and the Dead Sea tried to stop him, but the army moved on. Now they came into the mountain gorge which leads from the Dead Sea southward. By the side of this gorge is Mount Seir, where people lived in caves in the rocks. They are called Horites, which means " cave-dwellers." Afterwards the strongholds of the people of Edom were in these mountains, and still later the beautiful buildings of Petra, the "rock city," were cut out in the cliffs The Horites fought against the kings and were overcome.
Then the kings turned westward and northward, conquering other tribes, and came to Engedi, the "spring of the kid," at the middle of the west shore of the Dead Sea. Here they overcame the Amorites, the mountain people, at a place called Hazezon-tamar, '' groves of palms.''
Next, Chedorlaomer was met, probably in the plain at the head of the Dead Sea, by the kings of five cities, among them the king of Sodom with Lot. The "slime-pits" were holes where there were springs of bitumen, like the asphalt used in paving streets. There are such springs now under the Dead Sea, which throw up lumps of bitumen which float on the water. The kings of the plain were overcome in the fight, and the victors started on their journey home. They marched northward and came to Laish, afterwards called Dan, under Mount Hermon.
Word was brought to Abram, in his home by the oaks in Hebron, of what the eastern kings had done, and how Lot was carried away. He armed his servants: and we have some idea of the size of his tribe when we read of three hundred and eighteen men of his own household. He hurried northward with his little army and other men of Hebron, and overtook the kings camping under Mount Hermon. He scattered their army and chased them to Hobah, "on the left hand"—that is, on the north—of Damascus. So he saved Lot and all that the kings were carrying away, and brought them back to their home.
The king of Sodom came out to meet Abram in "the king's dale," which is probably the Kidron valley under Jerusalem. Here also Melchizedek, the "king of justice," met him. He was king of Salem, no doubt the same town which was afterwards called Jerusalem. Melchizedek was "priest of the most high God." Abram gave him tithes (tenths) of what he had taken, which was a grateful confession that he had not gained the victory in his own strength, but that the Lord had given him success. So he came again to his home.
Let us follow the march of the kings on the map, while we read the chapter.
And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations; That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. All these were joined together in the vale of Siddim, which is the salt sea. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. And in the fourteenth year came hedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emins in Shaveh Kiriathaim, And the Horites in their mount Seir, unto Elparan, which is by the wilderness. And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim; With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.
And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed. And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth, That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion. Genesis XIV.
Author: William L. Worcester 1904
Spiritual Correspondences
Spiritual Meaning
GENESIS XIV
1, 2. And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, this is Zoar.
"It came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim," signifies so many kinds of apparent goods and truths, which in themselves are not goods and truths, in the Lord's external man. Each of the kings and each of the nations signifies some such good and truth; "they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, this is Zoar," signifies so many kinds of cupidities of evil, and of persuasions of falsity, against which the Lord combated.
3. All these were gathered together at the valley of Siddim, this is the Salt Sea.
"All these were gathered together at the valley of Siddim," signifies that they were in the unclean things of cupidities; "this is the Salt Sea," signifies the filthy things of the derivative falsities.
4. For twelve years they served Chedorlaomer, but in the thirteenth year they rebelled.
Twelve years they served Chedorlaomer. That this signifies that the evils and falsities did not appear in childhood, but that they served the apparent goods and truths, is evident from the representation and signification of "Chedorlaomer," and also of those who served (as explained above, verse 1); and also from the signification of "twelve." "Chedorlaomer," together with those named above (verse 2), signifies the apparent goods and truths in the Lord, thus His external man in respect to these things. "Chedorlaomer" here denotes all that are named above (verse 2) in the complex, as is evident also from what follows, as also from the circumstance that he was king of Elam, the signification of which has been given already, as being faith from charity; here therefore truth and good; for faith and the things of faith are nothing but truths, and charity and the things of charity are goods.
5. And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and Emim in Shaveh-kiriathaim.
"In the fourteenth year," signifies the first temptation; "came Chedorlaomer," signifies the apparent good in the external man; "and the kings that were with him" signifies the apparent truth which is of that good; "and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim," signifies the persuasions of falsity, or the hells of such, which the Lord conquered.
6. And the Horites in their Mount Seir, even to El-paran, which is over in the wilderness.
"The Horites in their Mount Seir," signifies the persuasions of falsity that are from the love of self; "even to El-paran, which is over in the wilderness," signifies their extension.
7. And they returned and came to En-mishpat, this is Kadesh, and smote all the field of the Amalekites, and also the Amorite that dwelt in Hazezon-tamar.
"They returned and came to En-mishpat, this is Kadesh," signifies a continuation; "and smote all the field of the Amalekites," signifies the kinds of falsities; "and also the Amorite that dwelt in Hazezon-tamar," signifies the kinds of evils that were derived from them.
8, 9. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, this is Zoar; and they set the battle in array with them in the valley of Siddim; with Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.
"There went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, this is Zoar," signifies, as before, the evils and falsities that reign generally; "and they set the battle in array with them," signifies that they began the attack; "in the valley of Siddim," signifies here as before, uncleanness; "with Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar," signifies the truths and goods in the external man; "Chedorlaomer king of Elam," signifies the truth; "Tidal king of Goiim," the good; and the others the things derived from these; "four kings with five," signifies the union of the last named, and the disunion of the others.
10. And the valley of Siddim was pits, pits [or, full of pits] of bitumen; and the king of Sodom and of Gomorrah fled, and fell there, and they that remained fled to the mountain.
"The valley of Siddim was pits, pits, of bitumen," signifies the uncleanness of the falsities and cupidities; "and the king of Sodom and of Gomorrah fled, and fell there," signifies that those evils and falsities were overcome; "and they that remained fled to the mountain," signifies but not all of them; "the mountain" is the love of self and of the world.
11. And they took all the wealth of Sodom and Gomorrah, and all their food, and departed.
"They took all the wealth of Sodom and Gomorrah," signifies that these were deprived of the power of doing evil; "and all their food," signifies that they were deprived of the power of thinking falsity; "and departed," signifies that so they were left.
12. And they took Lot, Abram's brother's son, and his substance, and departed; and he was dwelling in Sodom.
"They took Lot, Abram's brother's son, and his substance, and departed," signifies that the apparent goods and truths, which in themselves are not goods and truths, took possession of the external man, and of all things therein; "and he was dwelling in Sodom," signifies the state of the external man.
13. And there came one that had escaped, and told Abram the Hebrew, and he was dwelling in the oak-groves of Mamre the Amorite, the brother of Eshcol, and the brother of Aner; and these were men of the covenant of Abram.
"There came one that had escaped, and told Abram the Hebrew," signifies that the Lord perceived from His interior man; "Abram the Hebrew" is the interior man to which the internal or Divine man is adjoined; "and he was dwelling in the oak-groves of Mamre the Amorite," signifies the state of perception from the rational man; "the brother of Eshcol, and the brother of Aner, and these were men of the covenant of Abram," signifies the state of the rational man in respect to the external man as regards the quality of its goods and truths.
14. And Abram heard that his brother was taken captive; and he hastened his trained men that were born in his house, three hundred and eighteen, and pursued unto Dan.
"Abram heard that his brother was taken captive," signifies that the interior man perceived in what state was the external man; "and he hastened his trained men that were born in his house," signifies those goods in the external man that were now delivered from the yoke of servitude; "three hundred and eighteen," signifies their quality; "and pursued unto Dan," signifies the commencement of purification.
15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left of Damascus.
"He divided himself against them by night," signifies the shade in which the apparent goods and truths were; "he and his servants," signifies the rational man, and the things in the external man which obeyed; "and smote them," signifies vindication; "and pursued them unto Hobah, which is on the left of Damascus," signifies as far as this extended.
16. And he brought back all the substance, and also brought back his brother Lot and his substance, and the women also, and the people.
"He brought back all the substance," signifies that the interior man reduced all things in the external man into a conforming state; "and also brought back his brother Lot and his substance," signifies the external man and all the things belonging to it; "the women and the people," signifies both the goods and the truths.
17. And the king of Sodom went out to meet him, after his return from smiting Chedorlaomer and the kings that were with him, at the valley of Shaveh, this is the king's valley.
"The king of Sodom went out to meet him," signifies that the evil and falsity submitted themselves; "after his return from smiting Chedorlaomer and the kings that were with him," signifies the liberation and vindication of the apparent goods and truths; "at the valley of Shaveh, this is the king's valley," signifies the state of the external man as to goods and truths at that time.
18. And Melchizedek king of Salem bought forth bread and wine; and he was priest to God Most High.
"Melchizedek" signifies the celestial things of the interior man in the Lord; "king of Salem," signifies a state of peace as to interior or rational things; "brought forth bread," signifies celestial things and the refreshment from them; "and wine," signifies spiritual things and the refreshment from them; "and he was priest," signifies the holy of love; "to God Most High," signifies the internal man, which is Jehovah.
19. And he blessed him, and said, Blessed be Abram to God Most High, Possessor of the heavens and the earth.
"And he blessed him," signifies the enjoyment of celestial and spiritual things; "and said, Blessed be Abram to God Most High," signifies the Lord's interior man, that it came into the enjoyment of goods from His internal man; "Possessor of the heavens and the earth," signifies the conjunction of the internal man, or Jehovah, with the interior and the exterior man.
20. And blessed be God Most High, who hath delivered thine enemies into thy hand. And he gave him tithes of all.
"Blessed be God Most High," signifies the Lord's internal man; "who hath delivered thine enemies into thy hand," signifies victory. "And he gave him tithes of all," signifies remains derived from victory.
21. And the king of Sodom said to Abram, Give me the soul, and take the substance to thyself.
"The king of Sodom said," signifies the evil and falsity which were overcome; "unto Abram" signifies the Lord's rational; "Give me the soul, and take the substance to thyself," signifies that He should give them life, and they would not care for other things.
22. And Abram said to the king of Sodom, I have lifted up my hand to Jehovah God Most High, Possessor of the heavens and the earth.
"Abram said to the king of Sodom," signifies the reply; "I have lifted up my hand to Jehovah," signifies the state of mind in the Lord; "Possessor of the heavens and the earth," signifies conjunction.
23. That from a thread even to the thong of a shoe, I will not take aught that is thine, lest thou shouldest say, I have enriched Abram.
"That from a thread even to the thong of a shoe," signifies all natural and corporeal things that were unclean; "I will not take aught that is thine," signifies that in celestial love here was nothing of the kind; "lest thou shouldest say, I have enriched Abram," signifies that the Lord derived no strength whatever from such things.
24. Save only that which the lads have eaten, and the portion of the men who went with me; Aner, Eshcol, and Mamre, let them take their portion.
"Save only that which the lads have eaten," signifies the good spirits; "and the portion of the men who went with me," signifies the angels; "Aner, Eshcol, and Mamre," signifies the things that appertained to them; "let them take their portion," signifies that they have been given into their power [potestas]. [AC 1661-1756]
Author: Emanuel Swedenborg
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