Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth. Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.
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Genesis 14:18-20 sits inside this longer paragraph.
The king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and the kings who were with him, at the valley of Shaveh (that is, the King’s Valley). Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth. Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.
Parallel Translations
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Melchizedek king of Salem brought out bread and wine. He was priest of God Most High.
He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth.
Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.
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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.
Show all 3 translations
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And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.
And he blessed him, and said: 'Blessed be Abram of God Most High, Maker of heaven and earth;
and blessed be God the Most High, who hath delivered thine enemies into thy hand.' And he gave him a tenth of all.
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Cross-references (62)
- Psalms 110:4 (v18) Yahweh has sworn, and will not change his mind: “You are a priest forever in the order of Melchizedek.”
- Hebrews 6:20–7:3 (v18) where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. For this Melchizedek, king…
- Hebrews 5:6 (v18) As he says also in another place, “You are a priest forever, after the order of Melchizedek.”
- Genesis 14:22 (v19) Abram said to the king of Sodom, “I have lifted up my hand to Yahweh, God Most High, possessor of heaven and earth,
- Hebrews 5:10 (v18) named by God a high priest after the order of Melchizedek.
Show all 57 cross-references
- Hebrews 7:6-7 (v19) but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises. But without any…
- Genesis 28:22 (v20) then this stone, which I have set up for a pillar, will be God’s house. Of all that you will give me I will surely give a tenth to you.”
- Ruth 3:10 (vv18–19) He said, “You are blessed by Yahweh, my daughter. You have shown more kindness in the latter end than at the beginning, because you didn’t…
- Psalms 76:2 (v18) His tabernacle is also in Salem; His dwelling place in Zion.
- Numbers 6:23-27 (v19) “Speak to Aaron and to his sons, saying, ‘This is how you shall bless the children of Israel.’ You shall tell them, ‘Yahweh bless you, and…
- Nehemiah 13:12 (v20) Then all Judah brought the tithe of the grain, the new wine, and the oil to the treasuries.
- Psalms 24:1 (v19) The earth is Yahweh’s, with its fullness; the world, and those who dwell in it.
- Hebrews 7:4-9 (v20) Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best plunder. They indeed of the sons of…
- Acts 16:17 (vv18–19) Following Paul and us, she cried out, “These men are servants of the Most High God, who proclaim to us a way of salvation!”
- Ephesians 1:3 (vv19–20) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
- Deuteronomy 14:28 (v20) At the end of every three years you shall bring all the tithe of your increase in the same year, and shall store it within your gates.
- Psalms 57:2 (v18) I cry out to God Most High, to God who accomplishes my requests for me.
- Malachi 3:10 (v20) Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says Yahweh of Armies, “if I will…
- Matthew 11:25 (v19) At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding,…
- 2 Samuel 2:5 (vv18–19) David sent messengers to the men of Jabesh Gilead, and said to them, “Blessed are you by Yahweh, that you have shown this kindness to your…
- Micah 6:6 (vv18–19) How shall I come before Yahweh, and bow myself before the exalted God? Shall I come before him with burnt offerings, with calves a year old?
- Genesis 24:27 (v20) He said, “Blessed be Yahweh, the God of my master Abraham, who has not forsaken his loving kindness and his truth toward my master. As for…
- Genesis 27:25-29 (v19) He said, “Bring it near to me, and I will eat of my son’s venison, that my soul may bless you.” He brought it near to him, and he ate. He…
- Genesis 47:10 (v19) Jacob blessed Pharaoh, and went out from the presence of Pharaoh.
- Genesis 48:9-16 (v19) Joseph said to his father, “They are my sons, whom God has given me here.” He said, “Please bring them to me, and I will bless them.” Now…
- Genesis 49:28 (v19) All these are the twelve tribes of Israel, and this is what their father spoke to them, and blessed them. He blessed everyone according to…
- Numbers 28:26 (v20) “ ‘Also in the day of the first fruits, when you offer a new meal offering to Yahweh in your feast of weeks, you shall have a holy…
- Deuteronomy 12:17 (v20) You may not eat within your gates the tithe of your grain, or of your new wine, or of your oil, or the firstborn of your herd or of your…
- Deuteronomy 14:23 (v20) You shall eat before Yahweh your God, in the place which he chooses to cause his name to dwell, the tithe of your grain, of your new wine,…
- Psalms 115:16 (v19) The heavens are Yahweh’s heavens, but he has given the earth to the children of men.
- Matthew 26:26-29 (v18) As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, “Take, eat; this is my body.”…
- Luke 10:21 (v19) In that same hour Jesus rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you have hidden these…
- Ephesians 1:6 (v19) to the praise of the glory of his grace, by which he freely gave us favor in the Beloved,
- Hebrews 7:10-22 (v18) for he was yet in the body of his father when Melchizedek met him. Now if perfection was through the Levitical priesthood (for under it the…
- Genesis 27:4 (v19) Make me savory food, such as I love, and bring it to me, that I may eat, and that my soul may bless you before I die.”
- Genesis 47:7 (v19) Joseph brought in Jacob, his father, and set him before Pharaoh; and Jacob blessed Pharaoh.
- Leviticus 27:30-32 (v20) “ ‘All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is Yahweh’s. It is holy to Yahweh. If a man…
- Joshua 10:42 (v20) Joshua took all these kings and their land at one time because Yahweh, the God of Israel, fought for Israel.
- 2 Chronicles 31:5-6 (v20) As soon as the commandment went out, the children of Israel gave in abundance the first fruits of grain, new wine, oil, honey, and of all…
- 2 Chronicles 31:12 (v20) They brought in the offerings, the tithes, and the dedicated things faithfully. Conaniah the Levite was ruler over them, and Shimei his…
- Nehemiah 10:37 (v20) and that we should bring the first fruits of our dough, our wave offerings, the fruit of all kinds of trees, and the new wine and the oil,…
- Psalms 7:17 (v18) I will give thanks to Yahweh according to his righteousness, and will sing praise to the name of Yahweh Most High.
- Psalms 44:3 (v20) For they didn’t get the land in possession by their own sword, neither did their own arm save them; but your right hand, your arm, and the…
- Psalms 50:14 (v18) Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High.
- Psalms 68:19 (v20) Blessed be the Lord, who daily bears our burdens, even the God who is our salvation.
- Psalms 72:17-19 (v20) His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed. Praise be…
- Psalms 144:1 (v20) Blessed be Yahweh, my rock, who teaches my hands to war, and my fingers to battle:
- Amos 4:4 (v20) “Go to Bethel, and sin; to Gilgal, and sin more. Bring your sacrifices every morning, your tithes every three days,
- Malachi 3:8 (v20) Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings.
- Luke 18:12 (v20) I fast twice a week. I give tithes of all that I get.’
- Acts 7:48 (v18) However, the Most High doesn’t dwell in temples made with hands, as the prophet says,
- Romans 15:16 (v20) that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the…
- Galatians 6:10 (v18) So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.
- Genesis 9:26 (v20) He said, “Blessed be Yahweh, the God of Shem. Let Canaan be his servant.
- Psalms 50:10 (v19) For every animal of the forest is mine, and the livestock on a thousand hills.
- Mark 10:16 (v19) He took them in his arms, and blessed them, laying his hands on them.
- 1 Peter 1:3-4 (v20) Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope…
57 distinct cross-references across this passage (62 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv18–20 18. And Melchizedek king of Salem brought forth. This…
18. And Melchizedek king of Salem brought forth. This is the last of the three principal points of this history, that Melchizedek, the chief father of the Church, having entertained Abram at a feast, blessed him, in virtue of his priesthood, and received tithes from him. There is no doubt that by the coming of this king to meet him, God also designed to render the victory of Abram famous and memorable to posterity. But a more exalted and excellent mystery was, at the same time, adumbrated: for seeing that the holy patriarch, whom God had raised to the highest rank of honor, submitted himself to Melchizedek, it is not to be doubted that God had constituted him the only head of the whole Church; for, without controversy, the solemn act of benediction, which Melchizedek assumed to himself, was a symbol of preeminent dignity. If any one replies, that he did this as a priest; I ask, was not Abram also a priest? Therefore God here commends to us something peculiar in Melchizedek, in preferring him before the father of all the faithful. But it will be more satisfactory to examine the passage word by word, in regular order, that we may thence better gather the import of the whole. That he received Abram and his companions as guests belonged to his royalty ; but the benediction pertained especially to his sacerdotal office. Therefore, the words of Moses ought to be thus connected: Melchizedek king of Salem brought forth bread and wine; and seeing he was the priest of God, he blessed Abram; thus to each character is distinctly attributed what is its own. He refreshed a wearied and famishing army with royal liberality; but because he was a priest, he blessed, by the rite of solemn prayer, the firstborn son of God, and the father of the Church. Moreover, although I do not deny that it was the most ancient custom, for those who were kings to fulfill also the office of the priesthood; yet this appears to have been, even in that age, extraordinary in Melchizedek. And truly he is honored with no common eulogy, when the Spirit ratifies his priesthood. We know how, at that time, religion was everywhere corrupted since Abram himself, who was descended from the sacred race of Shem and Eber, had been plunged in the profound vortex of superstitions with his father and grandfather. Therefore many imagine Melchizedek to have been Shem; to whose opinion I am, for many reasons, hindered from subscribing. For the Lord would not have designated a man, worthy of eternal memory, by a name so new and obscure, that he must remain unknown. Secondly, it is not probable that Shem had migrated from the east into Judea; and nothing of the kind is to be gathered from Moses. Thirdly, if Shem had dwelt in the land of Canaan, Abram would not have wandered by such winding courses, as Moses has previously related, before he went to salute his ancestor. But the declaration of the Apostle is of the greatest weight; that this Melchizedek, whoever he was, is presented before us, without any origin, as if he had dropped from the clouds, and that his name is buried without any mention of his death. (Hebrews 7:3.) But the admirable grace of God shines more clearly in a person unknown; because, amid the corruptions of the world, he alone, in that land, was an upright and sincere cultivator and guardian of religion. I omit the absurdities which Jerome, in his Epistle to Evagrius, heaps together; lest, without any advantage, I should become troublesome, and even offensive to the reader. I readily believe that Salem is to be taken for Jerusalem; and this is the generally received interpretation. If, however, any one chooses rather to embrace a contrary opinion, seeing that the town was situated in a plain, I do not oppose it. On this point Jerome thinks differently: nevertheless, what he elsewhere relates, that in his own times some vestiges of the palace of Melchizedek were still extant in the ancient ruins, appears to me improbable.
It now remains to be seen how Melchizedek bore the image of Christ, and became, as it were, his representative, ἀντίτυπος (avtitupos.) These are the words of David,
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“The Lord sware, and will not repent, Thou art a priest forever, after the order of Melchizedek,” (Psalm 110:4.)
First, he had placed him on a royal throne, and now he gives him the honor of the priesthood. But under the Law, these two offices were so distinct, that it was unlawful for kings to usurp the office of the priesthood. If, therefore, we concede as true, what Plato declares, and what occasionally occurs in the poets, that it was formerly received, by the common custom of nations, that the same person should be both king and priest; this was by no means the case with David and his posterity, whom the Law peremptorily forbade to intrude on the priestly office. It was therefore right, that what was divinely appointed under the old law, should be abrogated in the person of this priest. And the Apostle does not contend without reason, that a more excellent priesthood than that old and shadowy one, was here pointed out; which priesthood is confirmed by an oath. Moreover, we never find that king and priest, who is to be preeminent over all, till we come to Christ. And as no one has arisen except Christ, who equalled Melchizedek in dignity, still less who excelled him; we hence infer that the image of Christ was presented to the fathers, in his person. David, indeed, does not propose a similitude framed by himself; but declares the reason for which the kingdom of Christ was divinely ordained, and even confirmed with an oath; and it is not to be doubted that the same truth had previously been traditionally handed down by the fathers. The sum of the whole is, that Christ would thus be the king next to God, and also that he should be anointed priest, and that for ever; which it is very useful for us to know, in order that we may learn that the royal power of Christ is combined with the office of priest. The same Person, therefore who was constituted the only and eternal Priest, in order that he might reconcile us to God, and who, having made expiation, might intercede for us, is also a King of infinite power to secure our salvation, and to protect us by his guardian care. Hence it follows, that relying on his advocacy, we may stand boldly in the presence of God, who will, we are assured, be propitious to us; and that trusting in his invincible arm, we may securely triumph over enemies of every kind. But they who separate one office from the other, rend Christ asunder, and subvert their own faith, which is deprived of half its support. It is also to be observed, that Christ is called an eternal King, like Melchizedek. For since the Scripture, by assigning no end to his life, leaves him as if he were to survive through all ages; it certainly represents or shadows forth to us, in his person, a figure, not of a temporal, but of an eternal kingdom. But whereas Christ, by his death, has accomplished the office of Priest, it follows that God was, by that one sacrifice, once appeased in such a manner, that now reconciliation is to be sought in Christ alone. Therefore, they do him grievous wrong, and wrest from him by abominable sacrilege, the honor divinely conferred upon him by an oaths who either institute other sacrifices for the expiation of sins, or who make other priests. And I wish this had been prudently weighed by the ancient writers of the Church. For then would they not so coolly, and even so ignorantly, have transferred to the bread and wine the similitude between Christ and Melchizedek, which consists in things very different. They have supposed that Melchizedek is the image of Christ, because he offered bread and wine. For they add, that Christ offered his body, which is life-giving bread, and his blood, which is spiritual drink. But the Apostle, while in his Epistle to the Hebrews, he most accurately collects, and specifically prosecutes, every point of similarity between Christ and Melchizedek, says not a word concerning the bread and wine. If the subtleties of Tertullian, and of others like him, were true, it would have been a culpable negligence, not to bestow a single syllable upon the principal point, while discussing the separate parts, which were of comparatively trivial importance. And seeing the Apostle disputes at so great length, and with such minuteness, concerning the priesthood; how gross an instance of forgetfulness would it have been, not to touch upon that memorable sacrifice, in which the whole force of the priesthood was comprehended? He proves the honor of Melchizedek from the benediction given, and tithes received: how much better would it have suited this argument to have said, that he offered not lambs or calves, but the life of the world, (that is, the body and blood of Christ,) in a figure? By these arguments the fictions of the ancients are abundantly refuted. Nevertheless, from the very words of Moses a sufficiently lucid refutation may be taken. For we do not there read that anything was offered to God; but in one continued discourse it is stated, ‘He offered bread and wine; and seeing he was priest of the Most High God, he blessed him.’ Who does not see that the same relative pronoun is common to both verbs; and therefore that Abram was both refreshed with the wine, and honored with the benediction? Utterly ridiculous truly are the Papists, who distort the offering of bread and wine to the sacrifice of their mass. For in order to bring Melchizedek into agreement with themselves, it will be necessary for them to concede that bread and wine are offered in the mass. Where, then, is transubstantiation, which leaves nothing except the bare species of the elements? Then, with what audacity do they declare that the body of Christ is immolated in their sacrifices? Under what pretext, since the Son of God is called the only successor of Melchizedek, do they substitute innumerable successors for him? We see, then, how foolishly they not only deprave this passage, but babble without the color of reason.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv18–19 For Abram and his soldiers’ refection, and not to…
For Abram and his soldiers’ refection, and not to offer sacrifice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–20 Gen 14:18 And Melchizedek king of Salem brought forth…
Gen 14:18 And Melchizedek king of Salem brought forth bread and wine: and he [was] the priest of the most high God.
Ver. 18. Melehizedek king of Salem.] Who this Melchizedek was is much controverted. Some would have him to be the Holy Ghost. Others, the Lord Christ in the habit of a king and priest. The Jerusalem Targum saith, Hu Shem Rabba: this was Shem the Great. And of the same opinion are not a few of the Hebrew doctors, and others. But what should Shem do in Canaan; which country fell not to him, but to his brother Ham? To this they answer - That by the instinct of the Holy Ghost, he left his own posterity now fallen away, for most part, to idolatry, and came to the land of Canaan, a type of heaven, and the place from whence peace and salvation should be preached to all people. If this were so, it might very well be that Amraphel, who was of Shem’s lineage, and his fellow-soldiers, moved with reverence of this their great-grandfather Shem, might forbear to molest him at Salem, or invade his territories, when they wasted and smote all the neighbour nations. {a} But then, on the other side, if Melchizedek were Shem, 1. Why doth not Moses call him so, but change his name? 2. Why did not Abram, dwelling so near, visit him all this while, that was so near allied to him, and so highly respected by him, as it was meet? 3. Why did Melchizedek, the grandfather, take tithes of his nephew, to whom he should rather have given gifts and legacies? {2Co 12:14} Most likely, Melchizedek was a Canaanite of the Canaanites; yet a most righteous king and priest of the most High God, and so a pledge and firstfruits of the calling of the Gentiles to the knowledge and obedience of Jesus Christ, of whom he was a lively type. {Heb 7:2}
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Brought forth bread and wine.] This he did as a king; as a priest he blessed Abram; which latter therefore the apostle pitcheth upon, {Heb 7:1} as being to treat of Christ’s priesthood. The Papists think to find footing here for their unbloody sacrifice in the Mass. Melchizedek, say they, as a priest offered bread and wine to God; for he was a priest of the living God. So they render it, or rather wrest this text, to make it speak what it never meant. Cadem Scripturarum faciunt ad materiam suam , they murder the Scriptures to serve their own purposes, saith Tertullian. {b} Where can they show us in all the Book of God, that the Hebrew word Hotsi here used, signifieth to offer? But anything serves turn that hath but a show of what they allege it for. A Sorbonist finding it written at the end of St Paul’s Epistles, Missa est, &c., bragged he had found the Mass in his Bible! So another reading Joh 1:41, " Invenimus Messiam ," made the same conclusion, {c} A third, no whit wiser than the two former, speaking of these words I now write upon, Rex Salem panem et vinum protulit, fell into a large discourse of the nature of salt! {d} Agreeable whereunto Dr Poynes {e} writes, that it was foretold in the Old Testament that the Protestants were a malignant Church, alleging 2Ch 24:19 Mittebatque Prophetas, ut reverterentur ad Dominum, quos Protestantes illi audire nolebant.
{a} Dr Prideaux Lect. de Melchls., p. 95.
{b} Tert. de Proescrip. advers. Haeret.
{c} Beehive of Rom. Church, chap. iii. fol. 93.
{d} Melancthon. Orat. de encom, eloquentiae.
{e} Pref. to his Book of the Sacraments.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18–20 Quest. Who was this?
Quest. Who was this?
Answ.
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1. Shem, as the Jews and many others think, who probably was alive at this time, and, no doubt, a great prince. But neither is it probable that Shem should be a king among the cursed race of Ham; nor will this agree with the apostle's description of Melchizedek, Heb 7:3, without father and mother, & c. Whereas Shem's parents, and the beginning and end of his days, are as expressly mentioned by Moses as any other.
2. A Canaanitish king, by the Divine Providence made both a king over men, and priest unto the true God, brought in here in this unusual manner, without any mention of his parents, birth, or death, for this end, that he might be an illustrious type of Christ. Of this matter see more upon Heb 7:3.
King of Salem, i.e. of Jerusalem, called elsewhere Jebus, and Salem, Psa 76:2.
Bread and wine; not for sacrifice to God; for then he had brought forth beasts to be slain, which were the usual and best sacrifices: but partly to show the respect which he bore to Abram, and principally to refresh his weary and hungry army, according to the manner of those times. See Deu 23:3-4; 5:18; Jdg 8:5-6,15; 1Sa 17:17.
He was the priest of the most high God: thus in succeeding ages the same persons were often both kings and priests, as the learned note out of Virgil and other authors. And this clause is here added, as the cause and reason, not for his bringing forth or offering bread and wine, as some would have it, (for that is ascribed to him as a king, as an act of royal munificence), but of the following benediction and decimation. In those times God had his remnant scattered here and there even in the worst places and nations.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv18–20 And Melchizedek king of Salem brought forth bread and…
And Melchizedek king of Salem brought forth bread and wine,.... Both the Targums of Jonathan and Jerusalem say, this is Shem the son of Noah, and which is the sense of the Jewish writers in general, and of many Christian ones; but, though it is highly probable he was living at this time, yet it is not easy to account for it why his name should be changed, or that he should reign in a country in the possession of his brother's son; or that he should meet Abram, and congratulate him on the slaughter of one of his own descendants, as Chedorlaomer was; and especially it cannot be said of him that he was without father or mother, or that those were not known, since Shem's parentage and pedigree are famous enough; some have thought him to be more than a mere man, even the Son of God himself, but he is manifestly distinguished from him in Heb 7:3; he seems to be what Josephus (k) says he was, a Canaanitish prince, a pious and religious man, eminently raised up by God, and whose genealogy was kept a secret, that he might be in this as in other things a type of Christ; but that he should be Canaan himself, as Dr. Clayton (l) thinks, a brother of Metsir, or Mizraim, the second son of Ham, being by Sanchoniatho called Sedec, is not likely, since he was cursed by Noah. Salem, of which he was king, is by the above Targums said to be Jerusalem, and which is the opinion of many writers, Jewish and Christian, and of which opinion I myself was formerly; see Gill on Heb 7:1; Jerusalem being plainly called Salem, Psa 76:2, but it seems clear from hence that it must be near to Sodom, and lay in the way between Damascus and Sodom; whereas Jerusalem was in a contrary situation, and lay nearly forty miles from Sodom; for Josephus says (m), the lake Asphaltites, where Sodom once stood, was three hundred furlongs from Jerusalem, which is about thirty eight miles; and Jerom relates (n), that Salem was a town near Scythopolis, which was so called in his times, and where was showed the palace of Melchizedek, which, by the largeness of the ruins, appeared to have been very magnificent, and takes it to be the same place with Shalem in Gen 33:18; and Salim, near to which John was baptizing, Joh 3:23, this great man "brought forth bread and wine"; not as a priest for an offering, but as a munificent king, to refresh Abram and his weary troops, and which the king of Sodom could not do, because the victuals of that place were carried off by the four kings, Gen 14:11; and as Abram had the land of Canaan by promise, and now had made conquest in it over the invaders of it, Melchizedek, sensible of his right unto it, brings forth the best fruits of it, and, as Dr. Lightfoot observes (o), tenders them to him as "livery and seisin" of it: in this Melchizedek was a type of Christ, who comforts and refreshes his hungry and weary people with himself, the bread of life, and with the wine of his love, as well as his name and title agree with him, who is a righteous King and Prince of Peace, Jer 23:5,
and he was the priest of the most high God; a priest as well as a king, as in many countries princes were both (p); and in this he was a type of Christ in his kingly and priestly offices, who is a priest upon the throne, both king and priest, Zac 6:13. Melchizedek was a priest not of any of the Phoenician deities, but of the true and living God, who is above all gods, dwells in the highest heaven, and is the most High over all the earth; by him was he called to this office and invested with it, and he ministered to him in it.
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(k) De Bello Jud. l. 6. c. 10. (l) Chronology of the Hebrew Bible, p. 100. (m) Autiqu. l. 15. c. 6. sect. 2. (n) Ad Evagrium, tom. 3. fol. 13. E. (o) Works, vol. 1. p. 694. (p) "Rex Anius, rex idem hominum Phoebique sacerdos", Virgil. Aeneid. l. 3. vid. Servium in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18–20 The Rabbins say, that Melchizedek was Shem the son…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–20 Verse 18. And Melchizedek, king of Salem] A thousand…
Verse 18. And Melchizedek, king of Salem] A thousand idle stories have been told about this man, and a thousand idle conjectures spent on the subject of his short history given here and in Heb. vii. At present it is only necessary to state that he appears to have been as real a personage as Bera, Birsha, or Shinab, though we have no more of his genealogy than we have of theirs.
Brought forth bread and wine] Certainly to refresh Abram and his men, exhausted with the late battle and fatigues of the journey; not in the way of sacrifice, c. this is an idle conjecture.
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He was the priest of the most high God.] He had preserved in his family and among his subjects the worship of the true God, and the primitive patriarchal institutions; by these the father of every family was both king and priest, so Melchizedek, being a worshipper of the true God, was priest among the people, as well as king over them.
Melchizedek is called here king of Salem, and the most judicious interpreters allow that by Salem, Jerusalem is meant. That it bore this name anciently is evident from Ps 76:1-2: "In Judah is God known; his name is great in Israel. In SALEM also is his tabernacle, and his dwelling place in Zion." From the use made of this part of the sacred history by David, Ps 110:4, and by St. Paul, Heb 7:1-10, we learn that there was something very mysterious, and at the same time typical, in the person, name, office, residence, and government of this Cannanitish prince.
1. In his person he was a representative and type of Christ; see the scriptures above referred to.
2. His name, מלכי צדק malki tsedek, signifies my righteous king, or king of righteousness. This name he probably had from the pure and righteous administration of his government; and this is one of the characters of our blessed Lord, a character which can be applied to him only, as he alone is essentially righteous, and the only Potentate; but a holy man, such as Melchizedek, might bear this name as his type or representative.
3. Office; he was a priest of the most high God. The word כהן cohen, which signifies both prince and priest, because the patriarchs sustained this double office, has both its root and proper signification in the Arabic; [Arabic] kahana signifies to approach, draw near, have intimate access to; and from hence to officiate as priest before God, and thus have intimate access to the Divine presence: and by means of the sacrifices which he offered he received counsel and information relative to what was yet to take place, and hence another acceptation of the word, to foretell, predict future events, unfold hidden things or mysteries; so the lips of the priests preserved knowledge, and they were often the interpreters of the will of God to the people. Thus we find that Melchizedek, being a priest of the most high God, represented Christ in his sacerdotal character, the word priest being understood as before explained.
4. His residence; he was king of Salem. שלם shalam signifies to make whole, complete, or perfect; and hence it means peace, which implies the making whole the breaches made in the political and domestic union of kingdoms, states, families, c., making an end of discord, and establishing friendship. Christ is called the Prince of peace, because, by his incarnation, sacrifice, and mediation, he procures and establishes peace between God and man heals the breaches and dissensions between heaven and earth, reconciling both; and produces glory to God in the highest, and on earth peace and good will among men. His residence is peace and quietness and assurance for ever, in every believing upright heart.
5. He governs as the Prince and Priest of the most high God, ruling in righteousness, mighty to save; and he ever lives to make intercession for, and save to the uttermost all who come unto the Father by him. See Clarke on Heb 7:25.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18–20 Gen 14:18. It has been a great question among…
Gen 14:18. It has been a great question among expositors, who Melchizedek was. The Jewish rabbins say that he was Shem, the son of Noah, who was king and priest to those that were descended from him, according to the patriarchal model. And it must be allowed to be probable that Shem was alive at this time, and that he was a great prince. But as Shem’s genealogy and birth are recorded in Scripture, and were well known, it could, with no propriety, be said of him, as the apostle says of Melchizedek, that he was “without father (namely, mentioned in the sacred history) and without mother, without beginning of days or end of life:” nor is it at all probable that Moses should introduce Shem under the name of Melchizedek, without any apparent reason, or any the least intimation of his meaning. 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 the name of Melchizedek. But this is not consistent with what the same apostle affirms in the same place, Heb 7:3, who says, not that he was the Son of God, but that he was “made like him,” αφωμοιωμενος, that is, was made a type of him; nor is it consistent with his affirming that Christ was constituted “a priest after the order of Melchizedek.” Besides, it is said that Melchizedek was “king of Salem:” but we are sure Christ never reigned over any particular city as a temporal prince. It seems sufficiently evident that he was a mere man; but from whom he was descended, or who were his immediate parents or successors, God has not seen fit to inform us: nay, it is probable that God designedly concealed these things from us, that he might be the more perfect type of his eternal Son. He brought forth bread and wine — For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as king. “As priest of the most high God he blessed Abram,” which, no doubt, was a greater refreshment to Abram’s soul than the bread and wine were to his body.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18–19 Melchisedech was not Sem: for his genealogy is given…
Melchisedech was not Sem: for his genealogy is given in Scripture. (Hebrew xii. 6.); nor God the Son, for they are compared together; nor the Holy Ghost, as some have asserted; but a virtuous Gentile who adored the true God, and was king of Salem, or Jerusalem, and Priest of an order different from that of Aaron, offering in sacrifice bread and wine, a figure of Christ’s sacrifice in the Mass; as the fathers constantly affirm. (Haydock) --- See Pererius. St. Jerome, ep. ad Evagrium, says, "Melchisedech offered not bloody victims, but dedicated the sacrament of Christ in bread and wine...a pure sacrifice." See St. Cyprian ep. 63, ad Cæcil.; St. Augustine, City of God xvi. 22, &c. Many Protestants confess, that this renowned prince of Chanaan, was also a priest; but they will not allow that his sacrifice consisted of bread and wine. In what then? for a true priest must offer some real sacrifice. If Christ, therefore, be a priest for ever according to the order of Melchisedech, whose sacrifice was not bloody, as those of Aaron were, what other sacrifice does he now offer, but that of his own body and blood in the holy Mass, by the ministry of his priests? for he was the priest: this is plainly referred to bringing forth, &c., which shews that word to be sacrificial, as in Judges vi. 18. The Hebrew may be ambiguous. But all know that vau means for as well as and. Thus the English Bible had it, 1552, "for he was the priest." (Worthington) --- If Josephus take notice only of Melchisedech, offering Abram and his men corporal refreshment, we need not wonder; he was a Jewish priest, to whom the order of Melchisedech might not be agreeable. It is not indeed improbable, but Abram might partake of the meat, which had been offered in thanksgiving by Melchisedech; and in this sense his words are true. But there would be no need of observing, that he was a priest on this account; as this was a piece of civility expected from princes on similar occasions. (Deuteronomy xxiii. 4; 2 Kings xvii. 27.) (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv18, 20 Melchizedek--This victory conferred a public benefit on that part…
Melchizedek--This victory conferred a public benefit on that part of the country; and Abram, on his return, was treated with high respect and consideration, particularly by the king of Sodom and Melchizedek, who seems to have been one of the few native princes, if not the only one, who knew and worshipped, "the most high God," whom Abram served. This king who was a type of the Saviour (Heb 7:1), came to bless God for the victory which had been won, and in the name of God to bless Abram, by whose arms it had been achieved--a pious acknowledgment which we should imitate on succeeding in any lawful enterprise.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18–19 18. Melchizedek king of Salem — This mysterious stranger…
18. Melchizedek king of Salem — This mysterious stranger here suddenly emerges from the dim background of the old Canaanitish heathenism, “without father, without mother, without descent, having neither beginning of days nor end of life,” (Heb_7:3,) that is, without any recorded genealogy, (a matter of prime importance with a Hebrew,) or mention of birth, age, or death. His name and title are significant, “first being, by interpretation, king of righteousness, and after that also king of Salem, which is, king of peace.” Heb_7:2. His bringing forth bread and wine suggests to the Christian the symbols of the holy Eucharist, and his benediction on Abram, his receiving tithes of him, and his position and title as priest of the most high God, (a title never used of Abraham,) place him above the father of the faithful. No wonder the psalmist, a thousand years later, caught inspiration from the name, and, in prophetic vision, used this sacred character as a type of the Messiah. Psa_110:4.
From the earliest times there have been strange speculations and various conjectures as to this mysterious person. Some have identified him with the patriarch Shem, supposing that survivor of the flood to have lingered until Abram’s time. But if so, why should his name have been changed to Melchizedek, and how could it be said of Shem, with Gen_11:10-27, before us, that he was without pedigree? Heb_7:3. Others have maintained that Melchizedek was the Son of God himself, appearing in human form. But such a Christophany, without a word of explanation, is scarcely supposable, and the sublime comparisons drawn in Psa_110:4, and Heb_6:20; Heb_7:3, are reduced to the empty platitude of making Christ like himself. A sect called Melchizedekians arose in the third century, and were so named because of their strange doctrine that Melchizedek was not a man, but some heavenly power, an intercessor for the angels, and so superior even to Jesus Christ. For other notions, unnecessary to record here, see the Bible Dictionaries.
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Doubtless the proper view to take of this mysterious character is to regard him as an exceptional instance in that early time of a venerable Hamite, or perhaps, like Abram, a Shemite, who had been kept pure from the prevailing idolatry of the world, and like Job and Jethro was a worshipper of the one true God. Nor need we deem it strange that such an example of righteousness should have been living in that place and time. God has had, in all ages and nations, men eminent for uprightness and even sanctity of life. The Noachic covenant, of which the rainbow is the gracious sign, embraces “in every nation him that feareth God and worketh righteousness.” Act_10:35. The mystery which invests Melchizedek is chiefly owing to our utter lack of knowledge of his pedigree, his subsequent life, and his death. His name breathes a strange charm, and may have indicated his far-famed eminence for righteousness. Some take the words king of Salem as a title, melek-shalem, (king of peace,) and urge that Heb_7:2, favours this view. But such suppositions are not to be pressed, for the writer to the Hebrews evidently uses the meaning, both of his name and residence, homiletically. Salem is undoubtedly the name of a place, the residence of this saintly king, and is probably the archaic name of Jerusalem, as used also in Psa_76:2. Identification with Shalem, of Gen_33:18, or Salim, of Joh_3:23, is far less satisfactory. See notes on Hebrews 7.
Melchizedek came forth from his royal city, and was, like the king of Sodom, grateful to Abram for ridding the land of its invaders and oppressors. He also brought forth bread and wine, general terms for food and refreshments, in token of his gratitude, and of his appreciation of the services of the noble Hebrew. On the use of divine names in this passage, see on Gen_14:19; Gen_14:22.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18–20 18. Melchizedek king of Salem] The name Melchizedek was…
18. Melchizedek king of Salem] The name Melchizedek was considered by the Jews to mean “the king of righteousness” (Heb_7:2), or “my king” (malchi) “is righteousness” (zedek). The name should be compared with that of Adoni-zedek (Jos_10:1). It appears most probable that Zedek was the name of a Canaanite deity, and that the names Adoni-zedek, Melchizedek, meant “my Lord is Zedek,” “my king is Zedek,” just as Adonijah, Malchijah, meant “my Lord is Jah” and “my king is Jah.”
Salem] In all probability to be identified with Jerusalem, as evidently by the writer of the Epistle to the Hebrews (Heb_7:1-2). The objection, that Jerusalem was too far south for the present incident, is of no value. The objection that in Jdg_19:10 the ancient name of Jerusalem was “Jebus” is not conclusive. “Jebus,” as a name, seems only to have been inferred from the Jebusites. See Driver, H.D.B., s.v. “Jebus”; G. A. Smith, Jerusalem, i. 266. The following points deserve consideration: (a) In the Tel-el-Amarna tablets Jerusalem appears with the name Uru-salim. (b) Salem is the poetical, or archaic, name for Jerusalem, in Psa_76:2. (c) Melchizedek is compared to the king of Zion in Psa_110:4. (d) Abram’s paying of tithe to Melchizedek gains greatly in symbolical significance, if Salem is the same as Jerusalem. (e) The tradition of this identification is favoured by Josephus (Ant. i. 10, 1) and the Targums.
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The alternative suggestion, made by Jerome, that Salem is the place mentioned in Joh_3:23, in the Jordan Valley, seems very improbable. On the other hand, if Salem be Jerusalem, it is the only mention of Jerusalem in the Pentateuch.
brought forth bread and wine] As a friendly king, Melchizedek provides food and drink for the returning victor, and, as a priest, gives to him his blessing. In the mention of bread and wine there is no idea of religious offerings. It is the gift of food to weary and famished soldiers. Jewish commentators have regarded these gifts as symbolizing the shew-bread and the drink-offering: Christian exegesis has often associated them with the Bread and Wine of the Eucharist. But the bread and wine are not offered to God; they are given to Abram as a token of good-will and as a means of refreshment. There is nothing sacrificial in the gift.
he was priest of God Most High] Melchizedek was not only king (melek) of Salem, but also a priest (ḳohen). The combination of the priestly with the kingly functions was common in the East; though amongst the Israelites it is not found until the Maccabean period.
This is the first mention of a priest in Holy Scripture. It is clearly intended that Melchizedek should impersonate pure Monotheism.
Melchizedek is a, not the priest of “God Most High” (Heb. El Elyon). Some have thought that El Elyon denotes here the name of an ancient Canaanite deity, and quote, in favour of this view, the statement of Philo of Byblus (Euseb. Prep. Ev. i. 10) that there was a Phoenician divinity Ἐλιοῦν καλούμενος Ὕψιστος = “Elyon called Most High.” But El in the O.T. is one of the most common names of God, especially frequent in poetical and archaic usage. It is often combined with some qualifying epithet denoting an attribute, e.g. Gen_17:1, “God Almighty” = El Shaddai: Gen_21:33, “the Everlasting God” = El ‘olâm: Exo_20:5, “a jealous God” = El ḳanna. Again Elyon, “Most High,” is an epithet often applied to Jehovah, e.g. Num_24:16; and combined with El, Psa_78:35. Melchizedek seems, therefore, to be regarded by the writer as a priest of God Almighty, the God of the Universe. The fuller knowledge of God as Jehovah, the God of Revelation, was the privilege of Abram and his descendants. The conception of Melchizedek as the representative of a primitive phase of Natural Religion, in the Canaan of 2000 b.c., idealizes his figure. Very probably, in the scene before us, his interposition will best be interpreted symbolically. Josephus (Ant. xv. 6, 2) mentions that the Maccabee princes assumed the title of High Priest “of God Most High.” Cf. Assumption of Moses, Gen_6:1, “There shall be raised up unto them kings bearing rule, and they shall call themselves priests of the Most High God.”
18–20. Abram and Melchizedek
SPECIAL NOTE ON MELCHIZEDEK
1. Its significance. The episode of Melchizedek (Gen_14:18-20) is one of the most interesting in the Book of Genesis. Its extreme brevity heightens the sense of mystery in which it is involved. It may be taken for granted that the incident is introduced on account of its profound religious significance. It describes the meeting between the Priest-King of “the Most High God” of the Human Race and the Father of the Chosen People, the Servant of Jehovah, the God of the new Revelation. The moment chosen for this meeting is instructive. Abram, the Hebrew stranger, is returning from victory over the foes of the land: Melchizedek, the Canaanite Priest-King, has had no part in the campaign. Abram represents the new spiritual force that has entered the world’s history: Melchizedek represents the ideal of the permanent communion of mankind with God. The new family and the new nation, through whom that communion is ultimately to be perfected, render their homage to the representative of the Universal and the Omnipotent.
To the Israelite reader Jerusalem was the centre of pure religion and spiritual aspirations. Abram, impersonating the people of which he was to be the founder, receives from Melchizedek, the Priest-King of Jerusalem (Salem), not riches, nor offers of reward and possessions, but firstly bread and wine, sustenance and refreshment, and secondly his blessing, in the name of the Most High God, upon the servant of Jehovah. Abram, in his turn, renders tithe to Melchizedek, typifying thereby the obligation of every true son of Abram to recognize the full claims of the spiritual life upon his loyal service.
II. Details for study. 1. The Name. Though originally the name may have meant “Zedek is king,” it suggested to Israelite readers or hearers “the king of righteousness,” cf. Heb_7:2, or “righteous king,” cf. Joseph. B. J. vi. 10, Μελχ. ὁ τῇ πατρίᾳ γλώσσῃ κληθεὶς βασιλεὺς δίκαιος. For the Messianic significance of which, cf. Psa_45:4 ff.; Jer_23:6; Jer_33:15-16; Dan_9:24; Mal_4:2.
2. His Royal Office. He is King of Salem; and, while this title denoted to the Israelite the personal character of “a king of peace” (cf. Heb_7:2), it can scarcely be doubted that in the identification of Salem with Jerusalem (cf. Psa_76:2; Joseph. Ant. i. 180) lies the peculiar typical significance of the event. The name of the city in the Tel-el-Amarna tablets (circ. 1400) is Urusalim: the king of Jerusalem in Jos_10:1 is Adoni-zedek.
3. His Priestly Office. He is Priest as well as king. He is Priest of the Most High God, the Creator of Heaven and Earth, who is identified, according to the text of Gen_14:22, by Abram with Jehovah. There is no suggestion of anything evil, impure, or polluting, in the worship of which Melchizedek, a native Canaanite, is a priest. Abram treats him as the official representative of the true God. It was not until the age of the Maccabees that the High Priest was also king.
4. His Blessing. As the representative of the true God, Melchizedek invokes upon Abram a message of Divine blessing. He blesses God; the victory of Abram over his foes is a ground for grateful praise. He presents the patriarch with bread and wine as the pledge of good-will and as an expression of honour and gratitude.
5. He receives tithe from Abram, cf. Heb_7:7-10. The receiver is greater than the giver of tithe. The impersonator of the ideal worship at Jerusalem receives tithe from the father and founder of the Israelite people.
6. Melchizedek disappears from the page of history as suddenly as he appears. Nothing is recorded of his family or lineage, of his life or actions. He “stands unique and isolated both in his person and in his history … his life has no recorded beginning or close” (Westcott, Ep. Hebrews, p. 172). It is not the man Melchizedek, but the Scripture portrait of Melchizedek in Genesis 14, which causes the writer of the Epistle to the Hebrews to designate him as “without father, without mother, without genealogy, having neither beginning of days, nor end of life.”
7. The Messianic passage in Psa_110:4 (quoted in Heb_5:6; Heb_7:17; Heb_7:21), “Thou art a priest after the order (or, manner) of Melchizedek,” seems to mean that the Messiah is not a priest of the tribe of Levi, or of the family of Aaron, but, like the Priest-King of Jerusalem in the story of Abram, is, according to a more primitive conception of priesthood, the king of a kingdom of priests (cf. Exo_19:6).
8. Melchizedek is not mentioned in the Apocryphal Books. There is a lacuna in the Book of Jubilees at this passage (13:25). Abram has evidently made his offering of tithe; and the next words are “… for Abram, and for his seed, a tenth of the first-fruits to the Lord, and the Lord ordained it as an ordinance for ever that they should give it to the priests who served before Him, that they should possess it for ever. And to this law there is no limit of days; for He hath ordained it for the generations for ever that they should give to the Lord the tenth of everything, of the seed and of the wine and of the oil and of the cattle and of the sheep. And He gave it unto His priests to eat and to drink with joy before Him” (Charles’ Apocrypha and Pseudepigrapha, vol. ii. p. 33).
9. The writer of the Epistle to the Hebrews regards Melchizedek as the type of Christ; as (a) King of Righteousness; (b) King of Peace; (c) Priest, not of the line of Levi or Aaron; (d) greater than Abraham, receiving tithes from him; (e) eternal. See chap. 7 with Westcott’s notes.
10. Philo allegorizes the person of Melchizedek, who, he considers, represents the priesthood of “right reason,” offering to the soul the sustenance of gladness and joy in the thoughts of absolute truth (Leg. Allegor. iii. § 25).
11. Clement of Alexandria (Strom. iv. 25) regards the offerings of bread and wine as typical of the Eucharist, adding, “And Melchizedek is interpreted ‘righteous King’; and the name is a synonym for righteousness and peace”: cf. Strom. ii. 5, “He (the Saviour) is Melchizedek, ‘the king of peace,’ the most fit of all to head the race of men.”;
12. Jerome (Ep. lxxiii. ad Evangelum), summarizing opinions about Melchizedek, mentions that Origen and Didymus held him to have been an Angel; many others thought he was a Canaanite prince, exercising priestly offices, like “Abel, Enoch, Noah, Job”; the Jews very commonly identified him with Shem. Again, it appears to have been held by some writers, that Melchizedek was a manifestation of the Son; by others, that he was an appearance of the Holy Spirit (cf. Quaest. ex V. et N. Test. Augustini Opera, tom. iii. App. § cix.: ed. Migne, P. L. 35, p. 2329).
13. Westcott (Ep. to the Hebrews, p. 203) gives an account of the interesting legend respecting Melchizedek preserved in “the Book of Adam.” “To him (Melchizedek) and Shem … the charge was given to bear the body of Adam to Calvary, and to place it there where in after time the Incarnate Word should suffer, so that the blood of the Saviour might fall on the skull of the Protoplast. In the fulfilment of this mission Melchizedek built an altar of twelve stones, typical of the twelve apostles, by the spot where Adam was laid, and offered upon it, by the direction of an angel, bread and wine ‘as a symbol of the sacrifice which Christ should make’ in due time. When the mission was accomplished, Shem returned to his old home, but Melchizedek, divinely appointed to this priesthood, continued to serve God with prayer and fasting at the holy place, arrayed in a robe of fire. So afterwards when Abraham came to the neighbourhood he communicated to him also ‘the holy Mysteries,’ the symbolical Eucharist.”
14. That the episode of Melchizedek has been introduced from a distinct source of tradition is very probable. (a) It interrupts the narrative in Gen_14:17, which is continued in Gen_14:21. (b) Its contents are not in harmony with the context. In Gen_14:22, Abram refuses to take anything from the spoil: in Gen_14:20, Abram is said to give Melchizedek “a tenth of all.” If “a tenth of all” refers to the spoil, it contradicts Gen_14:22 : if it refers to “all” his own property, then it assumes for Abram quite different surroundings from those of the story in chap. 14.
No late tradition of Abram is likely to have represented him as offering a tithe “of all” to a Canaanite king. But the short passage may illustrate a large class of traditions, religious and symbolical in character, which in early days had collected round the name of the patriarch. Psa_110:4 is evidently based upon the present passage.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18–20 (18) Melchizedek king of Salem.—There is a Salem near…
(18) Melchizedek king of Salem.—There is a Salem near Scythopolis in the tribe of Ephraim, near to which John baptised (Joh_3:23, where it is called Salim), and Jerome mentions that some local ruins there were said to be the remains of Melchizedek’s palace. But such traditions are of little value, and we may eel certain that the place was really Jerusalem (Psa_76:2); for it lay on Abram’s route homeward, and was within a reasonable distance of Sodom, which, as we have seen, lay in the Ciccar of Jericho, at the northern end of the Dead Sea. Salem is a common name for towns in Palestine (Conder, Tent-work, i. 91), and the village in Ephraim is too remote to have been the place of meeting.
In Melchizedek we have a type of Christ (Psa_110:4; Heb_5:6; Heb_5:10; Heb_7:1-21), and so venerable is his character and aspect that Jewish tradition identified him with the patriarch Shem, thus reconciling also to themselves his superiority over their forefather Abraham. But this idea is contradicted by Heb_7:3. He was more probably the king of some Semitic race who still occupied Salem, but from whom it was at a subsequent period wrested by the Jebusites, who called it Jebus, after the name of their ancestor (Jdg_19:10-11). Up to David’s days it seems to have still had a titular king (2Sa_24:23), and upon his conquest of it its old name reappears, but with a prefix, and henceforward it was known as Jeru-salem, that is (probably), the possession of Salem.
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The typical value of Melehizedek’s priesthood lies not merely in his being “king of righteousness and king of peace,” but even more in his priesthood being universal, limited by no external ordinances, and attached to no particular race or people. Moreover, he is a king-priest (Psalms 110), and by taking precedence of Abram. and blessing him, and receiving of him tithes, he became the representative of a higher priesthood than any that could spring from Abram’s loins.
Bread and wine.—The representatives of food of all kinds, both liquid and solid. Though the primary object of this offering was the refreshing of the bodies of Abram’s men, and of the prisoners wearied with their long march to and fro, yet we cannot but recognise in it a foreshowing of the bestowal by Christ, the antitype, upon His Church of the spiritual food of His most blessed Body and Blood.
Priest of the most high God.—Heb., of El ‘elyon. The mention of the term priest (used here for the first time) shows that some sort of sacrificial worship existed at Salem. Sacrifice had, however, been practised before; for Abel had acted as a priest when offering his firstlings, and Abram at the various altars which he built. Apparently, however, Melchizedek had been set apart for the priesthood in some more definite way. El ‘elyon means “the supreme God,” and though the two words are so similar in English, they are altogether unlike in Hebrew. In Psa_7:17 the epithet ‘elyon is applied to Jehovah. With that precision in the use of the names of Deity which we have so often noticed before, Melchizedek is described as a priest of El ‘elyon, the Supreme Ruler of the universe; but Abram swears by Jehovah El ‘elyon, thus claiming that Jehovah was that Supreme Deity whom Melchizedek served, though without the special knowledge of Him which the patriarch possessed.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–20 And Melchisedeck. King of righteousness"; (Heb_7:2) an indication that…
And Melchisedeck. King of righteousness"; (Heb_7:2) an indication that the Canaanitish language was Shemitie, having been probably "adopted from the original Shemite inhabitants of the country. Not a titular designation, like Augustus, Pharaoh, or Malek-ol-adel (rexjustus) of the Mohammedan kings (Cajetan), but the name of a person; neither an angel (Origen), nor the Holy Ghost (Hieracas), nor some great Divine power (the Melchisedecians), all of which interpretations are baseless conjectures; nor Christ (Ambrose), which is contrary to Heb_6:20 Norghem (Targums, Lyre, Willet, Luther, Ainsworth) Heb_7:3 sufficiently negatives; but most probably a Canaanitish prince by whom the true faith was retained amid the gloom of surrounding heathenism (Josephus, Irenaeus, Eusebius, Calvin, A Lapide, Delitzsch, Keil, Rosenm Candlish, Bush) though it has been suggested that "the enlightenment of the king of Salem was but a ray of the sun of Abram"s faith" (Kalisch), an opinion difficult to harmonize with Heb_7:4. King of Salem =" king of peace. (Heb_7:1) The capital of Melchisedeck was either Jerusalem, of which the ancient name was Salem, as in Psa_76:2 (Josephus, Onkelos, Aben Ezra, Kimchi, Knobel, Delitzsch, Keil, Kalisch, Murphy, Bush) or a city on the other side Jordan en route from Damascus to Sodom (Ewald); or, though less likely, as being too remote from Sodom and the king"s dale, Salem in the tribe of Ephraim, a city near Scythopolis, where the ruins of Melchisedeck"s palace were said to exist (Jerome), and near to which John baptized (Bochart). Brought forth bread and wine. As a refreshment to the patriarch and his soldiers (Josephus, Calvin, Clarke, Rosenm which, however, was the less necessary since the spoils of the conquered foe were in possession of Abram and his men (Kalisch); hence mainly as a symbol, not of his transference of the soil of Canaan to the patriarch, bread and wine being the chief productions of the ground (Lightfoot), or of his gratitude to Abram, who had recovered for the land peace, freedom, and prosperity (Delitzsch), or of the institution of the Supper by the Lord Jesus Christ (Bush); but of the priestly benediction which followed and of the spiritual refreshment which it conferred upon the soul of Abram (Kalisch, Murphy). The Romish idea, that the act of Melchisedeck was sacrificial, is precluded by the statement that he brought forth the bread and wine before the people, and not before God. And he was the priest. Cohen; one who undertakes another"s cause, hence one who acts as mediator between God and man, though the primary signification of the root is doubtful and disputed. The necessity for this office has its ground in the sinfulness of man, which disqualifies him for direct intercourse with a holy Being (cf. Kurtz, "Sacrificial Worship," ch. 1. b.). The occurrence of this term, here mentioned for the flint time, implies the existence of a regularly-constituted form of worship by means of priests and sacrifice. Hence the Mosaic cultus afterwards instituted may only have been a resuscitation and further development of what had existed from the beginning. Of the most high God. Literally, El-Ellen, a proper name for the Supreme Deity (occurring only here, in the narrative of Abram"s interview with the kings); of which the first term, El, from the same root as Elohim, (Gen_1:1, q.v.) signifies the Strong One, and is seldom applied to God without some qualifying attribute or cognomen, as El-Shaddai, or El, the God of Israel; and the second, Elion (occurring frequently afterwards, as in Deu_32:18; Psa_7:1-8 Psa_9:2) describes God as the High, the Highest, the Exalted, the Supreme, and is sometimes used in conjunction with Jehovah, (Psa_7:1-8) and with Elohim, (Psa_57:3) while sometimes it stands alone. (Psa_21:8) Most probably the designation here describes the name under which the Supreme Deity was worshipped by Melchisedeck and the king of Sodom, whom Abram recognizes as followers of the true God by identifying, as in Ver. 22, El-Elion with Jehovah (cf. Quarry, p. 426).
HOMILIES BY F. HASTINGS
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Vers. 18-20.
A king-priest.
Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed Abraham," &c. When the king of Sodom was beaten in a war with Chedorlaomer, Lot was involved in the overthrow. Chedorlaomer was a warrior of great power, and his very name was terrible. Five confederate kings had in vain resisted him with his three auxiliaries. He whom kings could not oppose the simple patriarch Abraham, with armed herdsmen, will attack and conquer. His kinsman Lot is in captivity; Abraham will deliver him or die in the attempt. How nobly shines the character of Abraham in this determination. Lot had separated from him through a misunderstanding, and had chosen the most fertile district, and left Abraham the least promising, yet Abraham forgets all, when his relative is in danger. At great risk he undertakes his deliverance. He armed his trained servants," pursues the enemy, comes upon them "by night," divides his small band into three companies, and makes an assault at once on the right, the center, and flank of the enemy. He routs and pursues them, smiting many and taking much spoil. He accomplishes above all his one desire, the restoration of Lot to liberty. As Abraham returns, flushed with conquest, he is met at the gates of Salem by Melchizedek, bringing to him bread, wine, and the Divine benediction.
I THE DESIGNATION AND CHARACTER OF MELCHIZEDEK. He is king and priest. His name means, king of righteousness. He dwells in Salem, the place of peace. He did not go out to war, and had no part in the quarrel between Chedorlaomer and the king of Sodom. He had lost no relatives, and had no reason for fighting. Had cunning foes attacked his city of peace, he would doubtless have driven them off if possible. A king of righteousness, he would not think it his duty to submit to unrighteousness. He was, however, left unattacked by the fierce Chedorlaomer, and took care to provoke no quarrel. Perhaps he was not assailed because universally respected as a man of peace and a priest of God. This reason may have availed in that early age, and in respect to the first war of which we have any account, but it is not certain that it would be accounted a sufficient reason now. Various have been the speculations as to who Melchizedek was. Some believed that he was Enoch come back to earth, or Job, the tried one; others, that he was Shem, the best son of Noah. This is possible, as, according to calculations made, Shem survived Abraham forty years; but it is improbable, because Moses would have spoken of Shem by his proper name, and because that would not apply which is said of Melchizedek, in Heb_7:3 that he was "without father, without mother, without descent, having neither beginning of days, nor end of life." We know the ancestry of Shem, but not that of Melchizedek. The difficult passage, the third of the seventh chapter of Hebrews, means, probably, merely this that his descent was not known, and that his priesthood was not inherited or derived from others, but one resting in his individual character. Thus Noah, Job, Hobab or Jethro, and Balaam acted as independent priests, and their offerings were recognized by God. Melchizedek, in his maintenance of the worship of God, came to be accepted as a priest, and his life was like a star shining amid the general heathenism of Canaan. He also came like a streak of light, neither the coming nor the going of which could easily be discerned. We are told of him that he was "without beginning of days or end of life." Some have therefore thought that Melchizedek was an angel or a pre-incarnation of Christ; if so, Christ would have been the type and the antitype. But that which is thought to be spoken of the man refers to his office; it was without definite beginning or ending. The Levitical priesthood had a definite beginning and ending; that of Melchizedek is never ended. The one stood in carnal ceremonies, the other in the power of a holy character. The Levitical was introduced because of the unfitness of all to become "kings and priests unto God;" but that of Melchizedek, being according to character, has no "end of days." It foreshadowed the priesthood of Christ, whose work never passeth away, but who abideth a priest continually. Melchizedek was a type of Christ, the one great High Priest, the holiest of all on earth, and who enters for us into the holiest place. The omissions concerning parentage or the beginning of his priesthood were probably designed by God, that in Melchizedek the most prominent of patriarchal priests there might be a more significant type of him who is a Priest for ever after the order of Melchizedek. This would explain the force of the prophecy in Ps 110, and the words in Heb 7. Indeed the Levitical priesthood could not supply a perfect type, for it had no one who was at once a priest and king. Moses claimed not to be priest or king. David ventured not to intrude into the priestly office. Solomon, at the dedication of the temple, when he blessed the people, gave sacrifices for the priests to offer, but he slew them not. Uzziah attempted to intrude into the priestly office, but was stricken with leprosy. Under the Jewish dispensation there was no one who in his person could represent the twofold character of Christ as the only High Priest and universal King. Under the patriarchal dispensation, and in Melchizedek, there is this very plain type of Christ in his priestly and regal character. Melchizedek may never have imagined how great was the dignity put upon him as a type of Christ. Living a quiet, pure, and devoted life, he becomes accepted by his fellows as a priest of the Most High, and becomes the type of him who was the Savior of the world.
II THE SIGNIFICANCE IN THE RECORDED ACTS OF MELCHIZEDEK.
1. Refreshing the weary. "Brought forth bread and wine," that Abraham might eat and be strengthened. Possibly part of the wine was poured out as an oblation. When those who met wished to seal a friendship, they brake bread or partook of a meal together. Thus the Lord"s Supper is the indication of our union with Christ of a friendship on his part for us sinners, cemented by his suffering. He gave himself to be the Bread of Life for us. We are in a spiritual sense to eat of his flesh and drink of his blood, or we have no life in us. Christ oft thus comes forth to meet the weary pilgrims and soldiers of the cross. We must remember that it is the previous weary march, the confusion and the conflict, that fits us for the enjoyment of the sacred ordinance of the Lord"s Supper. We have had to battle with temptations of various kinds, and come stained with the dust and blood of battle to the table of our Lord, and here he meets us and refreshes us. We begin here to see the meaning of all the conflict and burden of life. His word acquires more meaning, and his Spirit rests upon us with greater power, as, just outside the gates of the heavenly Jerusalem, we sit and rest awhile ere pursuing our way and battling again with sin. What thoughtfulness there was in this act of Melchizedek I Single acts like these tell what is the character of a man. How it hints at the thoughtfulness of Christ for us in all our spiritual struggles!
2. Melchizedek also "blessed" Abraham. He pronounced upon him the blessing which belongs to an unselfish performance of duty. God"s blessing is Abraham"s great reward, and a man was its mouthpiece. Because God"s approval was his reward he would not retain the spoil, although urged by the king of Sodom to keep the goods, and simply hand over the persons of his captive subjects. The approval of God expressed through conscience or the words of the good should be the Christian"s one desired reward. The blessing will always come in the way of duty.
1. Melchizedek claimed the honor of the victory for God. Blessed be the most high God, who hath delivered thine enemies into thine hand." Before the king of Sodom Abraham is reminded of his dependence on God; thus
2. before the world the Christian shows forth his dependence on the Spirit"s help and "on the Lord"s death till he come." We may never be ashamed to confess Christ. Abraham readily recognized the claim of God. He gave as a thank offering a tenth part of all he had taken. That which he gave, was his by custom and right. He gives it to God. God would not accept that which is wrung, by force, from another. He would say, "Who hath required this at your hand?" "I hate robbery for burnt offering." God only accepts that which is righteously and willingly offered. If taxes are imposed men pay them, but often when it is left to their conscience they neglect their duty. Better, however, that no tenth or tithings, no ratings and taxings, should be paid than that God"s cause should be sustained unwillingly. As God gives us all we possess in love, as he sustains and pardons us in love, the least we can do is to love him and readily serve in return. We should devote all we are and have to Christ. Talents and possessions are his, and should be held in stewardship as from him. Let us not, however, make the mistake of thinking that it is by our gifts or good works we are saved. Many err here. It is only through Christ that our doings or persons can be accepted, even as Abraham"s gifts were through Melchizedek. Christ is our Priest and Sacrifice. Do not attempt to slight him. Trust in his merits, work, and intercession. Let him have the pre-eminence. Christ must rule in our hearts and lives. The will must be given into his hands. Life must be held as a gift from him, and eternal life will be his certain bestowal hereafter.
3. Melchizedek gave to Abraham cheering words and stimulus. This was more almost than the refreshment. Here, as we meet in communion with one another and with Christ, we have great joy. Christ cheers us. We feel we can go forth boldly, and that when sin meets us we can, in Christ"s strength, say, Stand aside;" when hopes are cut off, as Lot was from his home, we can recover them through the cross. Thus our arms are nerved and hearts made strong for the future conflict. All the joy, however, is only a foretaste of that which will be ours when Christ shall meet us at the gate of the New Jerusalem, and shall lead us in to sit down with Abraham, Isaac, Jacob, Melchizedek, and all those who have been faithful to him. What will be our joy when we shall enter to abide in the "city of peace" with the "King of righteousness" for ever I May none of us know what will be the bitter pain of those who shall vainly call from without, because the door is shut, and the Master has entered in with those who were ready. H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v18 Melchizedek king of Salem brought forth bread and wine
Gen_14:18-20
Melchizedek king of Salem brought forth bread and wine
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The narrative of Melchizedek
I.
CONSIDER THE HISTORICAL FACTS OF THIS NARRATIVE.
1. Melchizedek makes his appearance at the close of the first war recorded in the annals of the human race. Abraham was on his journey home from the rescue of Lot, and had reached a place called the Kings Dale, when his meeting with the priest took place.
2. Who was Melchizedek? There is an old tradition of the Jews to the effect that he was Shem, the son of Noah, Shem being his personal name, Melchizedek his official designation. This, however, is improbable, since
(1) it is unlikely that Moses, who has hitherto spoken of Shem by his proper name, should here veil his identity under a different one;
(2) it seems unlikely that Abraham and Shem could have been co-residents in the same land without intercourse;
(3) it is unlikely that a man whose pedigree was distinctly known should have been selected as a typical instance of a man whose pedigree was altogether unknown. We are therefore limited to the conclusion that he was a Canaanitish prince, who retained the uncorrupted faith of his forefathers.
3. What was the secret of his peculiar greatness? His names suggest an explanation. He must have been eminently righteous to have earned such titles as King of Righteousness and King of Peace. He stood alone in his office, as priest of the Most High God. He was known by undeniable tokens as the man whom God had consecrated to be His priest.
II. CONSIDER THE SPIRITUAL SIGNIFICANCE OF THIS NARRATIVE OF MELCHIZEDEK.
1. He was a symbol of the mystery connected with the Saviours person.
2. He shadowed forth important truths in relation to Christ as our Priest. His priesthood was distinguished for its antiquity, its catholicity, its independence.
3. Melchizedek was the prefiguration of Christ as the King of His people.
4. The story seems to be a typical picture of Christ exercising His ministry of benediction. (C. Stafford, D. D.)
Abram and Melchizedek
The priesthood of Melchizedek was not based upon his birth, for he was not in any priestly line. It was not based upon the performance of any written laws of sacrifice; we know nothing of his burnt offerings. But higher than any priest by birth, he was a priest of the Most High God, because of his character, his righteousness. It was a spiritual, rather than a mere legal service which he rendered. His office work and his character were a unit in their inspiring motive and in their results. True priesthood is life, and true life is priesthood. There is something almost weird in this meeting of Abram and Melchizedek. It was at the close of the first recorded war in history, in which the patriarch had become a hero. For the first time in human affairs this was the celebration of a victory. It had been the first conflict between the Church and the world. Melchizedek is the setting sun of the primitive revelation which sheds its last rays on the patriarchs, from whom the true light of the world is to arise. The sun sets, that when the preparatory time of Israel have passed away, it may rise again in Jesus Christ the antitype. No sooner had he appeared and spoken, than he disappeared again into obscurity and silence. No priest had preceded him; and lie left no successor,--a lonely example of the eternal glory, greater than Abram whom he blessed. Such being the men and their meeting, we observe two of the practical lessons.
I. THE RIGHTEOUS MANS NOBILITY. Melchizedek was the king of righteousness before he was king of Salem; and this king of righteousness blessed righteous Abram. The patriarch was called the Friend of God, and history knows him as the father of the faithful. But his trust in God was more than a profession; it was his life. His daily conduct was the tree bearing the fruit of a perfect faith; not that he was perfect, but he strove to become such. Every deed was an act of his living faith. It was no strange event when the king of Sodom prostrated himself at Abrams feet. And if all of Gods children were like Abram, the world would pay still greater honour to the Church of the living God. The saints are the worlds nobility.
II. THE RIGHTEOUS MANS BLESSING. No benediction was too great for Abram, as the patriarch bowed before the priest of the Most High God, and received through the sacred lips the blessings from the possessor of heaven and earth. (D. O. Mears.)
The trite priest for mankind
I. THE TRUE PRIEST IS DIVINELY APPOINTED.
1. Called of God.
2. Separated from the rest of mankind.
II. THE TRUE PRIEST IS ONE WITH THE RACE HE REPRESENTS.
1. The dignity of human nature.
2. The destiny of human nature.
III. THE TRUE PRIEST HAS THE POWER TO BLESS.
1. To pronounce blessings on men.
2. To bless God on their behalf.
3. To declare Gods benefits towards men.
IV. THE TRUE PRIEST IS A MEDIATOR BETWEEN GOD AND MEN.
1. He receives gifts from God for men.
2. He receives gifts from men for God. (T. H. Leale.)
Melchizedek a type of Christ
I. HE WAS A ROYAL PRIEST.
II. HIS GENEALOGY IS MYSTERIOUS.
III. HE WAS PERPETUALLY A PRIEST.
IV. HE WAS AN UNIVERSAL PRIEST.
V. HE WAS A PRIEST OF THE HIGHEST TYPE. As compared with the priesthood of Aaron, that of Melchizedek was superior--
1. In time;
2. In dignity;
3. In duration.
VI. HIS PRIESTHOOD HAS THE HIGHEST CONFIRMATION. Divine oath. (T. H.Leale.)
Melchizedek
I. MELCHIZEDEK WAS A PRIEST.
II. THIS PRIESTHOOD CAME OF GOD AND WAS RATIFIED BY AN OATH.
III. THIS PRIESTHOOD WAS ALSO CATHOLIC.
IV. THIS PRIESTHOOD WAS SUPERIOR TO ALL HUMAN ORDERS OF PRIESTS.
V. THIS PRIESTHOOD PARTOOK OF THE MYSTERY OF ETERNITY.
VI. THIS PRIESTHOOD WAS ROYAL.
VII. THIS PRIESTHOOD RECEIVES TITHES OF ALL. (F. B. Meyer, B. A.)
Jesus meeting His warriors
Let us consider Abraham as the type and picture of all the faithful.
I. We mention, then, what you must all know right well by experience--you who are Gods people--THAT THE BELIEVER IS OFTEN ENGAGED IN WARFARE.
1. This warfare will be both within and without--within with the innumerable natural corruptions which remain, with the temptations of Satan, with the suggestions of his own wicked heart; and without, he will frequently be engaged in warfare, wrestling not against flesh and blood, but against principalities, against powers, etc. The peculiar case of Abram leads me to remark that sometimes the believer will be engaged in warfare, not so much on his own account as on the account of erring brethren, who, having gone into ill company, are by and by carried away captive.
2. Observe that this war is one against powerful odds. The four kings mentioned in this chapter were all great sovereigns.
3. Carefully notice, that as it is a battle of fearful odds, it is one which is carried on in faith. Abram did not venture to this fight with confidence in his own strength, or reliance upon his own bow, but he went in the name of the Lord of Hosts. Faith was Abrams continual comfort. The Christian is to carry on his warfare in faith. You will be vanquished, indeed, if you attempt it by any other method.
4. In this great battle, carried on by faith, Abram had a right given him from God, and the promise of Gods presence virtually in that right. What business had Chedorlaomer to come unto Canaan? Had not Jehovah said to Abram, All this land will I give unto thee? Therefore he and his confederate monarchs were neither more nor less than intruders. It is true they would have laughed at the very idea of Abrams claiming the whole land of Canaan, but that claim was nevertheless valid in the court of heaven, and the patriarch by right divine was heir of all the land. Christian, you are, by virtue of a covenant made with you to drive out every sin, as an intruder.
5. Yet more, the Christian is engaged in a conflict in which he walks by faith and leans upon God; but yet it is a conflict in which he uses all means, calls in all lawful assistance, and exerts himself with all vigour and speed.
6. Abram marching on thus with activity, and using discretion, by attacking his enemies at night rather than by day, did not cease until he had gained a complete victory over them.
II. While engaged in such earnest spiritual contention, the believer may expect to SEE HIS LORD. When Shadrach, Meshech, and Abednego, were fighting Christs battles in the fiery furnace, then the Son of Man appeared unto them. He understands that warriors require strengthening meat, and that especially when they are under stern conflict they need extraordinary comforts that their souls may be stayed and refreshed.
1. Why does Jesus Christ, as set forth here under the type of Melchizedek, appear unto His children in times of conflict?
(1) He comes to them first, because they are weary. In every conflict which the child of God has to wage, it is not the private person who goeth to the warfare, it virtually is Christ fighting--Christ contending. It is a member of Christs body labouring against Christs enemy for the glory of the Head. Christ the Head has an intense feeling of sympathy with every member, no matter how humble.
(2) The King of Peace met the returning warrior for another reason. Abram was probably flushed with victory, and this is a very dangerous feeling to any child of God.
(3) Yet again, was not this visit bestowed because Abram was about to be tried in a yet more subtle manner than he had been before? It is easier to fight Chedorlaomer, than to resist the king of Sodom. Joshua down in the plain never grew weary when he was fighting the Amalekites, but Moses on the mountain felt his hands grow heavy. Why? Because the more spiritual the exercise, the more aptness is there in us to grow weary in it; and so the more spiritual the temptation the more likelihood of our becoming a prey to it, and the more strength do we need to overcome it.
2. In what character did He meet Abram? As one possessed of a royal priesthood.
3. What did He do for him? Brought him bread and wine. Christs flesh and blood our spiritual sustenance.
4. What Melchizedek said to Abram.
(1) He blessed him.
(2) He blessed God.
III. When a wrestling believer is favoured with a sight of the great Melchizedek, voluntarily and yet necessarily he makes a NEW DEDICATION of himself to God. You see Abram does not appear to delay a moment, but he gives to Melchizedek a tithe of all, by which he seemed to say, I own the authority of my superior liege lord, to all that I am, and all that I have. (C. H.Spurgeon.)
Melchizedek and his typical character
Persons who study the phenomena or aspects of the heavens inform us, that sometimes a great comet or a beautiful meteor has appeared most unexpectedly in the skies. Some of these heavenly visitants engage only the notice of astronomers: but a few are so exceedingly grand and lovely, that they attract every eye. Now these lights in the heavens suddenly arise, shine awhile in glory, and then disappear forever. But some are so remarkable, and so amazingly beautiful, that they live in the memory as a joy forever. Now such appears to me to be the meteoric or comet-like vision of Melchizedek in the bright sky of the ancient Church, as he starts before our view in the sacred writings. Melchizedek glances suddenly on the sight here, as a brilliant meteor or a glorious comet. We gaze on the starry light shining so brightly in the firmament of the early Church; but, like its brother in the heavens, as we gaze in admiration it is gone!
I. THE HISTORY OF MELCHIZEDEK.
1. War was the occasion of introducing this royal priest, in its successful issues in the deliverance of Lot.
2. But who was Melchizedek? The question has been agitated often, and very strangely answered, though I believe its true solution can clearly be found in the holy writings. The best opinion is, that Melchizedek is a real historic personage; that his name was not found in the regular lists of the priesthood; that as king as well as priest, he shadowed the glorious offices of Christ; and the Lord set him forth in Scripture as the living type and image of our blessed Redeemer, as our great and only High Priest, our Divine King and Saviour. Melchizedek was a ray of heavenly light in the early morning of the Church, which led the intelligent eye to the sun dawn and glory of the Sun of Righteousness. He was as the finger post or pillar, with the broad arrow, on the kings high road; the royal statue in the court, which pointed to the heavenly King on His throne. As a prince on earth, he shone in the light also of a priest divine, directing faith in prophetic grandeur to the glory of the Great Prince of heaven, descending on earth to feed and bless His people, conquerors through His might, as our High Priest at the sacramental banquet of His love, signifying His dying work and mediation on the Cross, as our true sacrifice, and typical of His imperishable glory and majesty in the heavens, where Christ ever liveth to intercede for and satisfy, and bless us forever.
II. CONSIDER HOW MELCHIZEDEK WAS A LIVING TYPE OF OUR LORD IN HIS OFFICES.
1. He typified Christ in His illustrious person. His origin and end are veiled in mystery for our instruction in the Sacred Writings, that our curiosity may be checked where Gods wisdom gives all the light we need. As he was king of Salem, signifying peace, and king of righteousness, as his compound Hebrew name, Melchizedek, means, he was a noble figure of Christ, the true Prince of Peace, who brought peace by the blood of His cross between God and man, and brought in everlasting righteousness, as the joyful fruit of His passion, sufferings, and blessed mediation.
2. He typified Christ, especially in His sacerdotal character. Melchizedek was a priest as well as a king: a royal priest, and not of Abrahams or Aarons line. In this he especially resembled the Lord Jesus Christ. Christ is our one and only royal High Priest: His office is unchangeable; He never can die; He ever liveth to intercede for us in the heavens; and He hath His true type, therefore, not in Aaron, but in Melchizedek, as both King and Priest. Besides this, Melchizedek blessed Abram; and the latter gave him tithes of all, as a sign of his inferiority, and of the Jewish priesthood; as the apostle says, Levi paid tithes to the king of Salem in the loins of Abraham. The sum or heads of this most able argument of St. Paul must be clear to any reflecting mind, that Christ was constituted by the Father a royal Priest, whose Divine office was singular; it had its typical origin not in Levi, but in Melchizedek; that Christ has no successor in His Divine work; and that He is our only Intercessor before God above.
III. TWO PRACTICAL CONSIDERATIONS MUST NOW CONCLUDE THIS SUBJECT.
1. Consider how important in its bearings is the great truth, that Christ Jesus the Lord is our Royal High Priest in Gods presence for us. We had imperative need of such a Redeemer on earth, and such a Mediator in heaven. In His nature God and man are united. He only reconciles man to God; Christ only joins heaven and earth. He is the worlds great peace offering; He is the King of righteousness and peace for His beloved people.
2. Consider whether your soul has ever been awakened to see the spiritual glory of Christ, and the inestimable value of His love. A moral film must be removed from the eye of the soul to see spiritual things, and the full glory of Christ. Live not in a dreamy state as professing Christians, but awake and arise to your true position as redeemed by Christ, to glorify Him both in body and soul. (J. G. Augley, M. A.)
Melchizedek
Melchizedek is mentioned by three inspired writers, Moses, David, and Paul. The places where he is spoken of are Gen_14:18-20; Psa_110:1-7, and Heb_5:1-14; Heb_6:1-20; Heb_7:1-28. The first notice is purely historic; the second purely prophetic; the third explains and shows the fulfilment of the former two in the person of Christ.
1. The first resemblance is found in the names or titles of the mysterious ancient. He is called Melchizedek, which means King of Righteousness. He is said to have been the king of Salem, that is King of Peace. It matters not where this Salem was. The import is the same. Now Jesus Christ is the Lord our righteousness; He is the righteousness of God for our complete justification; He was made sin for us that we might be made the righteousness of God in Him; He is also our Peace; yea, He is the Prince of Peace; He came and preached peace to them that are afar off. He was the great Sin bearer. He is the great Peacemaker. The peace He gives passes all understanding.
2. Then Melchizedek was a man. It is not necessary to disprove or even to state the wild and foolish opinions which have been sent forth respecting this person. He was a man. He was taken from among men. So was Jesus Christ a man, truly and properly a man. He is often so called by inspired men, by Himself, by His Father. He must needs be a man, that He might fully sympathize with His people, and that He might have somewhat to offer.
3. But Melchizedek was not only a man; he was also a great man. He was the priest of the Most High God. Melchizedek was greater than Abraham. The proofs are two:
(1) Melchizedek received tithes from him;
(2) Melchizedek pronounced an authoritative blessing upon him; and yet with the exception of Melchizedek sacred history tells us of no one greater than Abraham. So the man Christ Jesus was great--truly great--greater than Abraham. Hear Him: Before Abraham was I am. Interpret this as you may, it establishes Christs superiority over Abraham. The fact was that the Son of God was the author of Abrahams existence (Joh_1:3; Col_1:16; Heb_1:2).
4. Moreover, Melchizedek was not of the tribe of Levi, nor of the order of Aaron. No Jew ever claimed that Melchizedek was a Levite, or learned or derived anything from Aaron. Nor was Jesus Christ of the order of Aaron, nor of the tribe of Levi.
5. Nor is this all. For Melchizedek was the first and the last of his order. Aaron had no predecessor, but he had many successors. But Melchizedek had neither predecessor nor successor. His order was wholly independent of all others. It was just so with Christ Jesus. Christ has an unchangeable, an intransmissable priesthood. His priesthood is according to the power of an endless life. Thus we have an explanation of those phrases used of Melchizedek: Without father, without mother, without descent, having neither beginning of days nor end of life. The law of the Levitical priesthood was minute and exact as to both the parents. A defect here was fatal. But Melchizedeks parents are not named in the genealogical tables of the Levites. Neither did they contain the names of any of Christs ancestors. The priests of the order of Aaron could not act before a certain age, nor were they to officiate after a certain age--all which must be ascertained by the tables of lineage. But these tables tell us not (neither do any records) when Melchizedek began or closed his sacred functions. Neither do they mention the name, or birth, or time of Christs entering on His Priesthood. Thus was Christs Priesthood set forth to us as personal and perpetual--truly a glorious Priesthood. In it let us trust. In it let us exult forever. (W. S. Plumer, D. D.)
The patriarch and the priest king
I. THE PRIEST KING.
1. The person himself.
2. His position.
3. Melchizedeks prophetic blessing.
II. THE PATRIARCH.
1. Abram recognizes in Melchizedek a person worthy of special respect and honour.
2. Note the religious spirit in which Abram viewed his success.
CONCLUSION: From Abrams conduct we may learn--
1. Humility.
2. Thankfulness.
3. Stedfastness of religious purpose. (W. S. Smith, B. D.)
Melchizedek
The sacred historian having here met with what I may call a lily among thorns, stops, as it were, to describe it. Let us stop with him, and observe the description.
1. He was doubtless a very holy man; and if a Canaanite by descent, it furnishes a proof among many others, that the curse on Canaan did not shut the door of faith upon his individual descendants. There never was an age or country in which he that feared God, and worked righteousness, was not accepted.
2. He was a personage in whom was united the kingly and priestly offices, and as such was a type of the Messiah and greater than Abram himself. This singular dignity conferred upon a descendant of Canaan shows that God delights, on various occasions, to put more abundant honour upon the part that lacketh.
3. He was what he was, considered as a priest, not by inheritance, but by an immediate Divine constitution. (A. Fuller.)
Melchizedek
Behold Melchizedek! In wise purpose his descent is hid far beyond our sight. So, too, clouds and darkness mantle the first rise of Jesus. He is, by eternal generation, the co-eternal Son of the co-eternal Father. But who can grasp such mystery? He who begets precedes not the begotten. He who is begotten is not second to the parent cause. This truth is a boundless ocean. Let us meekly stand on the shore and marvel. We read, and are assured, that Jesus, by eternal birth, is God of God, and very God of very God. But while we cannot dive into the depths, we bathe our souls in the refreshment of the surface. For hence it follows, that He is sufficient to deal with God, and to satisfy God, and thus to save His people to the uttermost. We see not Melchizedeks cradle. But we distinctly see him man on earth. Eyewitnesses, who heard Jesus and handled Him, give testimony, that He, too, has tabernacled in our clay, and thus was qualified to shed His life blood as our ransom. In Melchizedek we find neither first nor latest hours. No search can tell when he began or ceased to be. Here is Jesus. His age is one everlasting day. From eternity past to eternity to come, His being rolls in one unbroken stream. Before time was, His name is, I am that I am. When time shall have run its course, His name is still, I am that I am. Melchizedek. How mighty is this name? He that utters it, says, King of Righteousness. Who can claim that title, in its full purport, but Jesus: what is His person, what His work, but the glory of righteousness? Since Adam fell, earth has seen no righteousness apart from Him. But His kingdom is first righteousness, then peace (Rom_14:17). There is a throne in it righteously erected to dispense righteousness. All the statutes--decrees--ordinances--every precept--every reward--every penalty--is a sunbeam of righteousness. Eachsubject is bright in royal robes of purity--each wears a crown of righteousness (2Ti_4:8). Each delights in righteousness, as his newborn nature. Melchizedek was a local monarch. His city was graced with the name of Salem, which is Peace. The war, which stalked through the land, troubled not these tranquil citizens. Here again we have the sweet emblem of Jesus blissful reign. His kingdom is one atmosphere of peace--one haven of unruffled calm. Heaven is at peace with the inhabitants. Sin had rebelled. It had aroused most holy wrath. It had armed each attribute of God with anger. It had unsheathed the sword of vengeance. It had pointed the arrows of destruction against our world of transgression. But Jesus cleanses His flock from every stain of evil. He is the Lamb of God, which taketh away the sin of the world. Melchizedek is called to the most hallowed functions. He is the consecrated priest of the Most High God. As king, he sat above men. As priest, he stands before God. This holy office exhibits Jesus. He spurns no office which can serve the Church. The entrance of sin calls for expiation. No sinner can approach a sin-hating God without a sin-removing plea. This expiation can only be by the death of an appeasing victim The victim can only die by a sacrificing hand. Hence we need, a priest to celebrate the blood-stained rite. And all which is needed we have in Jesus. Cry out and shout, O happy believer, your Christ is All. An altar is upraised. The altar is Christ. No other can suffice. He alone can bear the victim, which bears His peoples sins. A lamb is led forth. The lamb is Christ. None other has blood of merit co-equal with mans guilt. Jesus, therefore, God in essence, Man in person, extends Himself upon the accursed tree. But who is the priest who dares approach a superhuman altar? Who has a hand to touch a victim God? The very sight would shiver man into annihilation. Therefore Jesus is the priest. The incense of His intercession ever rises, Father, bless them; and they are blessed. Father, smile on them; and it is light around. With extended hand He takes their very offering of prayer, and praise, and service. He perfumes all with the rich fragrance of His merits. He makes all worthy in His own worthiness, and thus our nothingness gains great reward. Melchizedek meets Abraham with bread and wine. The weary warrior is way-worn and faint. Refreshment is provided. Tile Lord is very tender of His peoples need. Awful is the curse on the Ammonites and the Moabites, because they met not Israel with bread and water in the way, when they came forth out of Egypt (Deu_23:4). Here again, we see our great High Priest. With God-like bounty He presents every supply which wasted strength, and sinking spirit, and failing heart require. (Dean Law.)
Another collection
Thus exclaimed a member of the parish the other day, How often they come! It is give, give, all the time! The same person might have added, Another bill! It is pay, pay the grocer and the baker, and the coalman, all the time! Isnt it curious that people recognize the duty of paying a debt to their fellow men so much more readily than they do paying a debt to God! These collections in church--what are they if they are not, in a most important sense, the payment of debts? We are only stewards of the Lords bounty. Nothing we have is really our own. We are just using it for a time for Him. We have consecrated everything to Him, and we should regard these appeals in church for money as opportunities to pay back something we owe.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 1 Melchizedek, type of Christ the King-Priest. The type…
Melchizedek
1 Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" (Heb 6:20) refers to the royal authority and unending duration of Christ’s high priesthood (Heb 7:23); (Heb 7:24). The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness, King of peace; (Isa 11:4-9); (Heb 7:2) and in the endlessness of his priesthood; but the Aaronic priesthood typifies His priestly work.
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most high God
2 "Most high," or "most high God" (Hebrew, El Elyon). "Elyon means simply "highest."
(1) The first revelation of this name (Gen 14:8) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings (Gen 14:1-17) is met by Melchizedek, King of Salem. . . The "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I have lift up mine hand unto the Lord Jehovah, the most high God El-Elyon, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. (Gen 14:18-23).
(a) The Lord (Jehovah) is know to a Gentile king (Melchizedek) by the name "most high god" El Elyon);
(b) a Gentile is the priest of El Elyon and
(c) His distinctive character as most high God is "possessor of heaven and earth."
Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nationsthat is, Gentiles] their inheritance, when he separated the sons of Adam," etc. (Deu 32:8). As "possessor heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared (Deu 32:8). To the same purport is the use of the name in Daniel, the book of Gentile prophecy; (Dan 3:26); (Dan 4:17); (Dan 4:24); (Dan 4:25); (Dan 4:32); (Dan 4:34); (Dan 4:35); (Dan 5:18); (Dan 5:21).
(2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres:
(a) the heavenly authority of El Elyon (for example (Dan 4:35); (Dan 4:37); (Isa 14:13); (Isa 14:14); (Mat 28:18).
(b) the earthly authority of El Elyon (e.g). (Deu 32:8); (Psa 9:2-5); (Psa 21:7); (Psa 47:2-4); (Psa 56:2-3); (Psa 82:6); (Psa 82:8); (Psa 83:16-18); (Psa 91:9-12); (2Sa 22:14); (2Sa 22:15); (Dan 5:18).
See, for other names of Deity:
(See Scofield Gen 1:1).
(See Scofield Gen 2:4).
(See Scofield Gen 2:7)
(See Scofield Gen 15:2).
(See Scofield Gen 17:1).
(See Scofield Gen 21:33
(See Scofield 1Sa 1:3).
Melchizedek
Meaning King of Righteousness.
Compare (Heb 7:2).
Salem
Meaning Peace.
Compare (Heb 7:2).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v19 He blessed him
He blessed him
King Melchizedek blessed Abram.
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Blessed be Abram by God Most High, Creator of heaven and earth
This can be stated in active form. AT: "May God Most High, the Creator of heaven and earth, bless Abram" (See: Active or Passive)
heaven
This refers to the place where God lives.
God Most High, who has given
"God Most High, because he has given." The phrase starting with "who has given" tells us something more about God Most High.
Blessed be God Most High
This is a way of praising God. See how you translated "blessed be" in Genesis 9:26.
into your hand
"into your control" or "into your power"
translationWords
bless
Abraham
God
Most High
create
heaven
hand
tenth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv18–19 14:18 Melchizedek means “king of righteousness,” suggesting that he…
14:18 Melchizedek means “king of righteousness,” suggesting that he was a righteous servant of God. He was probably a Jebusite priest and king; later authors regarded him as a type of Christ (Ps 110:4; Heb 7:1-19). • Salem is the ancient name of Jerusalem (cp. Ps 76:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.