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Genesis 14:18
Verse
Context
Melchizedek Blesses Abram
17After Abram returned from defeating Chedorlaomer and the kings allied with him, the king of Sodom went out to meet him in the Valley of Shaveh (that is, the King’s Valley). 18Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High — 19and he blessed Abram and said: “Blessed be Abram by God Most High, Creator of heaven and earth,
Sermons
Milton Green
John Calvin
Chuck Smith
William Kelly
G.W. North
Keith MalcomsonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, etc.; this is an idle conjecture. 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 Psa 76:1, Psa 76:2 : "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, Psa 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 Canaanitish 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; 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, etc., 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. 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 the notes on Hebrews 7 (note).
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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. (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.
Tyndale Open Study Notes
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).
Genesis 14:18
Melchizedek Blesses Abram
17After Abram returned from defeating Chedorlaomer and the kings allied with him, the king of Sodom went out to meet him in the Valley of Shaveh (that is, the King’s Valley). 18Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High — 19and he blessed Abram and said: “Blessed be Abram by God Most High, Creator of heaven and earth,
- Scripture
- Sermons
- Commentary
(Blood Covenant) 1 - Blood Covenant
By Milton Green15K1:26:08Blood CovenantGEN 14:18GEN 17:5GEN 17:15GEN 18:1MAT 7:15ACT 4:32In this sermon, the speaker emphasizes the importance of understanding the covenant between God and His people. The speaker refers to various passages in the Bible, such as Genesis 18, where the Lord appears to Abraham. The speaker suggests that the Lord's appearance may be Jesus, highlighting the revelation of Jesus throughout the entire Bible. The sermon also mentions the concept of covenant and how it has been concealed from people due to traditions and the influence of the enemy. The speaker concludes by discussing the exchange of robes and weapons between Jonathan and David, emphasizing the significance of covenant in their relationship.
Sermons on Job #1 (Introduction)
By John Calvin2.8K1:01:02GEN 14:18JOB 1:1JER 5:1MAT 6:33LUK 16:15JHN 4:24In this sermon, the preacher emphasizes the importance of serving God in spirit and truth, as stated in John 4:24. He refers to Jeremiah 5:1, where God calls for people who seek truth and execute judgment. The preacher highlights the need for our actions to reflect the reign of the Spirit of God in our lives, rather than being stained with wrongdoing. He emphasizes that it is our duty to submit to God, glorify Him in all circumstances, and recognize His sovereignty over our lives. The sermon also mentions the importance of walking after the Spirit, as urged by Paul in Galatians 5:25, and being renewed by the grace of God.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Abram: The Friend of God
By William Kelly0GEN 14:18PSA 110:4HEB 5:5HEB 7:1HEB 7:11In this sermon, the preacher delves into the remarkable account of Abram and Melchizedek in Genesis 14, highlighting the significance of Abram's call to be a public witness for God and the mysterious appearance of Melchizedek as a royal priest. The preacher emphasizes the importance of faith, dependence on God, and the power of grace in Abram's actions, contrasting them with Lot's self-seeking decisions. The sermon explores the prophetic type of Melchizedek pointing to the greater priesthood of Jesus Christ, who is both King of Righteousness and King of Peace. The preacher also discusses the unique priesthood of Melchizedek, the superiority of Christ's priesthood over Aaron's, and the eternal nature of Christ's priesthood after the order of Melchizedek.
The Eternal Elements
By G.W. North0Eternal SacrificeThe Role of the AltarGEN 14:18G.W. North explores the profound encounter between Abraham and Melchizedek, emphasizing the significance of Melchizedek as a high priest and the eternal elements of sacrifice represented by bread and wine. This meeting confirms Abraham's faith and understanding of God's redemptive plan, illustrating that true sacrifice is rooted in a broken spirit and contrite heart rather than mere ritual. North draws parallels to David, who also recognized the importance of the altar and sacrifice, ultimately leading to the establishment of the temple. The sermon culminates in the understanding that Jesus' ultimate sacrifice fulfills and transcends all previous offerings, making Him the perfect and complete offering for humanity. Through these narratives, North highlights the eternal principles of sacrifice and God's unwavering presence among His people.
What the Bible Teaches About Tithing
By Keith Malcomson0GEN 14:18JHN 8:39ROM 4:20GAL 3:7HEB 7:4Keith Malcomson addresses the controversy and contention surrounding the subject of tithing, emphasizing the importance of returning to God's truth on this matter with a pure heart. He highlights the two extremes in the Church - the hyper prosperity movement and the rejection of tithing, urging believers to seek a balanced, scriptural approach. Malcomson stresses the need to place God at the center of our hearts in relation to money, consecrating our finances unto the Lord and avoiding carnal disputes. Through the examples of Abraham and Jacob, he illustrates the principles of tithing under grace, faith, and obedience, encouraging believers to honor God with their substance.
(A Spiritual Leader) 14. the Priesthood of Melchizedek
By Zac Poonen0GEN 14:18LEV 6:101KI 19:5PSA 23:6MAT 9:20ACT 10:38HEB 6:20Zac Poonen preaches on the priesthood of Melchizedek, emphasizing its stark contrast to the Levitical priesthood that focused on rituals and external matters. Melchizedek's encounter with Abraham showcases how he met both his physical and spiritual needs without preaching directly, guiding him away from pride and covetousness by turning his attention to God. The ministry of priests in the order of Melchizedek is highlighted as a call to bless people physically and spiritually, following the example of disappearing after blessing, akin to how Jesus ministered humbly and selflessly during His earthly days.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, etc.; this is an idle conjecture. 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 Psa 76:1, Psa 76:2 : "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, Psa 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 Canaanitish 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; 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, etc., 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. 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 the notes on Hebrews 7 (note).
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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. (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.
Tyndale Open Study Notes
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).