After leaving his home at Hashem’s command and coming to the land of Canaan, Avram encounters trial after trial. Before long, this man on a personal mission to help the world recognize its Creator finds himself in the midst of a global battle.

And it was in the days of Amrafel, king of Shin’a; Arioch, king of Elasar; Kedorla’omer, king of Elam; and Tid’al, king of Goyim. They waged war against Bera, king of Sedom; Birsha, king of Amora; Shinav, king of Adma; and Shemever, king of Tzevoyim; and the king of Bela, which is Tzo’ar. All of these assembled at the Valley of Siddim, which is the Sea of Salt (Bereishit 14:1-3).
Malbim says that after this war, the five kings were compelled to pay a yearly tribute to the four kings:
For twelve years they served Kedorla’omer, and for thirteen years (U’SHLOSH ESREI SHANA) they rebelled (v.4).
Rashi chooses this translation, because it conforms with the chronology of Seder Olam Rabba (ch. 1) and Shabbat 10b-11a.
And in the fourteenth year, Kedorla’omer and the kings who were with him came, and they defeated Refaim at Ashterot Karnayim, and the Zuzim at Ham, and the Eimim in the Plain of Kiryatayim, and the Chorite in their mountains of Se’ir, as far as Eil Paran which is next to the desert (vs. 5-6).
The conquest of these peoples, whose prowess was well-known (see Devarim 2:10-20), was intended to strike fear in the hearts of the rebellious five kings of the valley. Furthermore, an examination of the map shows that by taking control of the entire area to the east of the Jordan as well as to the south and west, the four kings of the East cut off any escape route. It is also likely that the surrounding nations mentioned were actual or potential allies of the rebel kings.

Then they turned back and came to Ein Mishpat, which is Kadesh and they attacked the entire territory of the Amalekite, and also the Emorite who dwells in Chatzatzon Tamar (v.7).
Ein Mishpat, literally the Well of Judgment, may have been so called (see Rashi, following Onkelos) because there Kedorla’omer and his confederates came to a decision regarding the fate of the rebellious kings. From this place, they could set up a military base for the attack on the valley.

With all alternatives other than surrender eliminated, the five kings decide to attack, but the four kings are victorious, taking all the five kings’ possessions as booty. They also take Lot, Avram’s nephew who has recently relocated to Sedom, captive, together with all his possessions. Pirkei deRabbi Eliezer, ch. 27 says that they expect thereby to “start up” with Avram.

When Avram is informed of these events, he transforms his staff of home-born slaves, disciples and allies into a fighting force and attacks the four kings as they withdraw northward on their way back to the east (following the caravan routes). Avram roundly defeats the four mighty kings and saves his nephew and all the booty. Avram refuses to accept any of the spoils for himself, while insisting that all his troops take their fair share.

In Avot (5:3) we are taught that
“With ten trials was our Patriarch Avraham tried, and he withstood all of them, which shows how great is the [or Hashem’s] love of our Patriarch Avraham.”
All commentaries (Rashi, based on Pirkei deRabbi Eliezer, ch. 27, and Rambam) agree that Avraham’s involvement in this aforementioned war is one of these trials.

And indeed, as with all of his trials, much of Avraham’s potential was revealed by this war. As Radak points out, Avraham shows his military ability: the four kings were powerful enough to defeat the five kings, as well as the surrounding nations, including the Refaim, antediluvian giants (see Bereishit 6:4), yet Avraham, with his meager forces prevailed over the four kings. Furthermore, this war demonstrates the strength of Avraham’s trust in Hashem, who enabled him to win, despite being vastly outnumbered. We might add that it also manifests Avraham’s love and loyalty to his kinsman, their past differences notwithstanding.

There are additional, more far-reaching consequences of this war. It is Ramban’s thesis that
“the deeds of the Patriarchs are a sign for the children,”
meaning that every significant event in the Patriarchs’ lives foreshadowed future events in Jewish history. Accordingly, he sees in Avraham’s battle against the four kings an augury of the four kingdoms — Babylon, Persia-Media, Greece and Rome — that will arise to rule the world, but ultimately G-d’s children, the Israelites, will prevail over them to reclaim all that will have been taken from Israel.

Chatam Sofer, however, seems surprised by Ramban’s conclusion, perhaps because he expects Avraham’s life to prefigure the earliest part of Jewish history. Consequently, he suggests that Avraham’s retaking of Lot’s possessions parallels the conquest of Ammon and Moav, Lot’s descendants, in the time of Moshe (Bamidbar 21:21-22:1).

All of this more than explains the importance of this war. However, it still does not explain why the Torah includes the detailed circumstances leading up to the war — namely the first war, the twelve years’ compliance with the terms of surrender followed by the thirteen years of intractability. What does any of this have to do with Avraham?

Malbim finds an answer in Avraham’s last statement:
“I have sworn to Hashem, Most High G-d, Possessor of heaven and earth, that I will not take anything that is yours, from a thread to a shoelace, so that you cannot say ‘I enriched Avram’” (vs. 22-23).
He refuses material gain because the fact that so many nations now have encountered the unparalleled power of Hashem is satisfaction enough.

Avraham epitomizes Israel’s role in international affairs. Global conflicts may begin, having nothing whatsoever to do with Israel. Eventually, however, Israel will be at the center, offering them yet another opportunity to demonstrate its capabilities. Following Avraham’s example, its greatest mission is to bring humankind closer to recognition of Hashem.