Hebrews 7:1
Verse
Context
Melchizedek and Abraham
1This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him,2and Abraham apportioned to him a tenth of everything. First, his name means “king of righteousness.” Then also, “king of Salem” means “king of peace.”
Sermons
Zac Poonen
Chuck Smith
Henry Law
William Kelly
John Calvin
Arno Clemens Gaebelein 
Walter BeuttlerSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For this Melchisedec, king of Salem - See the whole of this history largely explained in the notes, See Gen 14:18 (note), etc., and the concluding observations at the end of that chapter. The name Melchisedec, מלכי צדק is thus expounded in Bereshith Rabba, sec. 43, fol. 42, מצדיק את יושביו matsdie eth Yoshebaiv, "The Justifier of those who dwell in him;" and this is sufficiently true of Christ, but false of Jerusalem, to which the rabbins apply it, who state that it was originally called Tsedek, and that it justified its inhabitants. Salem is generally understood to be Jerusalem; but some think that it was that city of Shechem mentioned Jos 20:7. St. Jerome was of this opinion.
John Gill Bible Commentary
For this Melchisedec, king of Salem,.... Various have been the opinions of writers concerning Melchizedek; some have thought him to be more than a man; some, that he was an angel; others, that he was the Holy Ghost; and others, that he was a divine person superior to Christ, which needs no refutation; others have supposed that he was the Son of God himself: but he is expressly said to be like unto him, and Christ is said to be of his order; which manifestly distinguish the one from the other; besides, there is nothing said of Melchizedek which proves him to be more than a man: accordingly others take him to have been a mere man; but these are divided; some say that he was Shem, the son of Noah, which is the constant opinion of the Jewish writers (z): but it is not true of him, that he was without father, and without mother, an account of his descent being given in Scripture; nor is it probable that he should be a king of a single city in Ham's country, and Abraham be a stranger there: others say, that he was a Canaanitish king, of the posterity of Ham; others affirm him to be a perfect sinless man, and that all that is said of him in Genesis, and in this context, is literally true of him; but that he should be immediately created by God, as Adam, and be without sin as he, are things entirely without any foundation: others take him to be a mere man, but an extraordinary one, eminently raised up by God to be a type of the Messiah; and think it most proper not to inquire curiously who he was, since the Scripture is silent concerning his genealogy and descent; and that as it should seem on purpose, that he might be a more full and fit type of Christ; and this sense appears best and safest. Aben Ezra says, his name signifies what he was, the king of a righteous place: Salem, of which he was king, was not Shalem, a city of Shechem, in the land of Canaan, Gen 33:18 afterwards called Salim, near to which John was baptizing, Joh 3:23 where is shown the palace of Melchizedek in its ruins, which cannot be, since that city was laid to the ground, and sowed with salt by Abimelech, Jdg 9:45 but Jerusalem is the place; which is the constant opinion of the Jews (a), and is called Salem in Psa 86:2. The interpretation of this word is given in the next verse; some of the Jewish writers referred to say, that it was usual for the kings of Jerusalem to be called Melchizedek and Adonizedek, as in Jos 10:3 just as the kings of Egypt were called Pharaoh. This king was also priest of the most high God, as he is said to be, Gen 14:18 for he was both king and priest, in which he was an eminent type of Christ; and his being a king is no objection to his being a priest, since it was usual for kings to be priests; and though the Hebrew word "Cohen" sometimes signifies a prince, it cannot be so understood here, not only because the word is rendered "priest" by the Septuagint, and by the apostle, but because he is called the priest of God; and Christ is said to be of his order: and he is styled the priest of God, because he was called and invested by him with this office, and was employed in his service; who is said to be the most high God, from his dwelling on high, and from his superior power to all others, and to distinguish him from idol gods; this is a character of great honour given to Melchizedek; who met Abraham returning from the slaughter of the kings; the four kings, whose names are mentioned in Gen 14:1 whom Abraham slew, and over whom he got an entire victory, with only three hundred and eighteen men of his own house, after they had conquered the kings of Sodom, Gomorrha, Admah, Zeboiim, and Bela: which shows that war is lawful; that enemies may be slain in war; that kings may fall as well as other men; and that those who have conquered others, may be conquered themselves: and as he was returning with his spoils, Melchizedek met him; not alone, which is not to be supposed of so great a person; nor empty, for he brought with him bread and wine, not for sacrifice, as the Papists would have it; but as Jarchi, a Jewish interpreter on the place observes, they used to do so to such as were fatigued in war; for this is to be considered as a neighbourly action, done in point of interest and gratitude, and was a truly Christian one, and very laudable and commendable; and doubtless had something in it typical of Christ, who gives to hungry and weary saints the bread of life, and refreshes them with the wine of divine love and grace: and blessed him; Abraham, and the most high God also: the form of blessing both is recorded in Gen 14:19. This was not a mere civil salutation, nor only a congratulation upon his success, nor only a return of thanks for victory, though these things are included; nor did he do this as a private person, but as the priest of the most high God, and blessed him in his name authoritatively, as the high priest among the Jews afterwards did, Num 6:23 and in this he was a type of Christ, who blesses his people with all spiritual blessings, with redemption, justification, pardon, peace, and all grace, and with eternal glory. (Gill changed his mind on the location of Salam when he later wrote the Old Testament portion of the Expositor. See Gill on Gen 14:18. Ed.) (z) Targum in Jon. & Jerus. Jarchi, Baal Hatturim, Levi ben Gersom & Abendana in Gen. xiv. 18. Bemidbar Rabba, sect. 4. fol. 182. 4. Pirke Eliezer, c. 8. Juchasin, fol. 135. 2. Tzeror Hammor, fol. 16. 2. Shalshelet Hakabala, fol. 1. 2. Peritzol. Itinera Mundi, p. 17. (a) Targ. Onk. Jon. & Jerus. Levi ben Gersom, Aben Ezra & ben Melec in Gen. xiv. 18. Tosaphot T. Bab. Taanith, fol. 16. 1.
Matthew Henry Bible Commentary
The foregoing chapter ended with a repetition of what had been cited once and again before out of Psa 110:4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it. I. The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen 14:18, etc., and in Psa 110:4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but, 1. The opinions concerning him that are best worthy our consideration are these three: - (1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, Joh 8:56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in Heb 7:3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such. 2. But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, Heb 7:1-3. (1.) Melchisedec was a king, and so is the Lord Jesus - a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king - rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity. (3.) He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker. (4.) He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin. (5.) He was without father, without mother, without descent, having neither beginning of days nor end of life, Heb 7:3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual. (6.) That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen 14:18, etc. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them. (7.) That Abraham gave him a tenth part of all (Heb 7:2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice. (8.) That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever. II. Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (Heb 7:4, Heb 7:5, etc.): Now consider how great this man was, etc. The greatness of this man and his priesthood appears, 1. From Abraham's paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, Heb 7:9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away. 2. From Melchisedec's blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, Heb 7:6, Heb 7:7. Here observe, (1.) Abraham's great dignity and felicity - that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec's greater honour - in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, Heb 7:7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.
Tyndale Open Study Notes
7:1-28 Hebrews 7 develops the main topic introduced in 5:1-10: Jesus’ appointment as a high priest in the order of Melchizedek. 7:1-10 This section proclaims the superiority of Melchizedek’s priesthood over that of the Levites, based primarily on Gen 14:17-20. 7:1 king of . . . Salem: See Gen 14:18 and corresponding study note. • also a priest of God Most High: Unlike the Hebrew kings, Melchizedek combined the offices of king and priest, thus foreshadowing the Messiah. • winning a great battle against the kings: See Gen 14:1-17.
Hebrews 7:1
Melchizedek and Abraham
1This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him,2and Abraham apportioned to him a tenth of everything. First, his name means “king of righteousness.” Then also, “king of Salem” means “king of peace.”
- Scripture
- Sermons
- Commentary
Through the Bible - Hebrews - Part 2
By Zac Poonen1.7K57:03MAT 6:33HEB 4:11HEB 7:1In this sermon on Hebrews chapter four, the preacher emphasizes the importance of entering into God's rest and warns against disobedience. The Word of God is described as a living and active sword that can discern the thoughts and intentions of the heart. The sermon encourages discernment between soulish preaching and spiritual preaching, urging listeners to focus on pleasing the one person they are answerable to - God. The sermon also touches on the concepts of milk and meat in spiritual teaching, and highlights Jesus as our high priest who was called by God.
Appropriation by Faith
By Chuck Smith76725:21FaithGEN 13:17HEB 7:1In this video, Pastor Chuck Smith teaches on the importance of appropriation by faith. He begins by discussing God's promise to Abram and how God instructed him to walk in the land that He had given him. Pastor Chuck emphasizes the need for faith in appropriating God's promises and encourages believers to trust in God's faithfulness. He also highlights the vastness of God and the humility required to approach Him. Throughout the sermon, Pastor Chuck references the story of Job and his friends' misguided advice, illustrating the importance of understanding God's greatness and our own limitations.
Melchizedek
By Henry Law0HEB 4:14HEB 5:6HEB 7:1HEB 7:24HEB 9:11Henry Law preaches about the mysterious and majestic figure of Melchizedek in Genesis 14:18, who serves as both king of Salem and priest of the most high God, symbolizing Jesus Christ in the Old Testament. Melchizedek's lineage and beginning are shrouded in mystery, much like the eternal nature of Jesus as the Son of God. Jesus, as the eternal High Priest after the order of Melchizedek, embodies righteousness and peace, offering Himself as the ultimate sacrifice for sinners to bring reconciliation with God.
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.
Genesis 14:1-24
By John Calvin0GEN 14:17GEN 14:22PSA 110:4HEB 7:1HEB 7:4JAS 5:12John Calvin expounds on the historical account of Abram's victory over the kings, emphasizing the divine intervention and protection granted to him as a chosen servant of God. The narrative showcases Abram's faith, courage, and integrity in refusing the spoils of war, attributing his success to God alone. Melchizedek's appearance as a priest and king foreshadows Christ's dual role as the eternal Priest and King, symbolizing the superiority of Christ's priesthood over the Levitical priesthood. Abram's oath to the king of Sodom reflects his commitment to honesty and righteousness, setting a standard of integrity for others to follow.
Epistle to the Hebrews - Introduction
By Arno Clemens Gaebelein0HEB 1:1HEB 2:17HEB 4:14HEB 7:1HEB 11:1Arno Clemens Gaebelein delves into the Epistle to the Hebrews, exploring the mystery surrounding its authorship and the possible motives behind the anonymity. The Epistle is believed to have been written to Jewish Christians facing persecution and pressure to return to Judaism, providing them with instructions, teachings, and comfort. It emphasizes the Priesthood of Christ, contrasting Him with angels, Moses, Aaron, and Melchisedec, and highlighting the importance of knowing Christ in His fullness and glory for steadfastness and comfort.
Study Notes - Principles of Bible Interpretation
By Walter Beuttler0JHN 17:17ACT 17:11ROM 12:31CO 2:92TI 3:16HEB 4:12HEB 6:1HEB 7:12PE 1:192PE 3:16Walter Beuttler preaches on the importance of understanding the Word of God, emphasizing its nature, veracity, essence, and power. He highlights the Word as a foundation, criterion, substance, stabilizer, light, chart, bread, and fire in the life of a believer. Beuttler introduces the Bible, discussing the inspiration of scriptures, biblical writing, and authenticity of the Old and New Testaments. He delves into the causes of ignorance of the Scriptures and the requisites for acquiring scriptural knowledge, including a desire for the Word, humility, willingness to obey, searching the scriptures, revelation of the Spirit, instruction by teachers, ability to understand, singleness of heart, and responsiveness of heart.
The Aaronic and Melchisedec Priesthood
By John Nelson Darby0Union with ChristPriesthoodLEV 9:22HEB 7:1John Nelson Darby explores the distinctions between the Aaronic and Melchisedec priesthoods, emphasizing that the Aaronic priesthood serves as a provisional means for addressing evil without judgment, while the Melchisedec priesthood represents a higher calling of royalty and blessing for all nations. He highlights that Christ, as a priest after the order of Melchisedec, not only intercedes for sinners but also blesses both the people and God, establishing a perfect union with Him. Darby stresses the importance of understanding our identity as kings with Melchisedec and the dual roles of mediation and union in our relationship with Christ, who maintains our communion with God through His righteousness. The sermon concludes with the notion that while we were once slaves in Egypt, we are now conquerors in the promised land, symbolizing our victory through Christ.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For this Melchisedec, king of Salem - See the whole of this history largely explained in the notes, See Gen 14:18 (note), etc., and the concluding observations at the end of that chapter. The name Melchisedec, מלכי צדק is thus expounded in Bereshith Rabba, sec. 43, fol. 42, מצדיק את יושביו matsdie eth Yoshebaiv, "The Justifier of those who dwell in him;" and this is sufficiently true of Christ, but false of Jerusalem, to which the rabbins apply it, who state that it was originally called Tsedek, and that it justified its inhabitants. Salem is generally understood to be Jerusalem; but some think that it was that city of Shechem mentioned Jos 20:7. St. Jerome was of this opinion.
John Gill Bible Commentary
For this Melchisedec, king of Salem,.... Various have been the opinions of writers concerning Melchizedek; some have thought him to be more than a man; some, that he was an angel; others, that he was the Holy Ghost; and others, that he was a divine person superior to Christ, which needs no refutation; others have supposed that he was the Son of God himself: but he is expressly said to be like unto him, and Christ is said to be of his order; which manifestly distinguish the one from the other; besides, there is nothing said of Melchizedek which proves him to be more than a man: accordingly others take him to have been a mere man; but these are divided; some say that he was Shem, the son of Noah, which is the constant opinion of the Jewish writers (z): but it is not true of him, that he was without father, and without mother, an account of his descent being given in Scripture; nor is it probable that he should be a king of a single city in Ham's country, and Abraham be a stranger there: others say, that he was a Canaanitish king, of the posterity of Ham; others affirm him to be a perfect sinless man, and that all that is said of him in Genesis, and in this context, is literally true of him; but that he should be immediately created by God, as Adam, and be without sin as he, are things entirely without any foundation: others take him to be a mere man, but an extraordinary one, eminently raised up by God to be a type of the Messiah; and think it most proper not to inquire curiously who he was, since the Scripture is silent concerning his genealogy and descent; and that as it should seem on purpose, that he might be a more full and fit type of Christ; and this sense appears best and safest. Aben Ezra says, his name signifies what he was, the king of a righteous place: Salem, of which he was king, was not Shalem, a city of Shechem, in the land of Canaan, Gen 33:18 afterwards called Salim, near to which John was baptizing, Joh 3:23 where is shown the palace of Melchizedek in its ruins, which cannot be, since that city was laid to the ground, and sowed with salt by Abimelech, Jdg 9:45 but Jerusalem is the place; which is the constant opinion of the Jews (a), and is called Salem in Psa 86:2. The interpretation of this word is given in the next verse; some of the Jewish writers referred to say, that it was usual for the kings of Jerusalem to be called Melchizedek and Adonizedek, as in Jos 10:3 just as the kings of Egypt were called Pharaoh. This king was also priest of the most high God, as he is said to be, Gen 14:18 for he was both king and priest, in which he was an eminent type of Christ; and his being a king is no objection to his being a priest, since it was usual for kings to be priests; and though the Hebrew word "Cohen" sometimes signifies a prince, it cannot be so understood here, not only because the word is rendered "priest" by the Septuagint, and by the apostle, but because he is called the priest of God; and Christ is said to be of his order: and he is styled the priest of God, because he was called and invested by him with this office, and was employed in his service; who is said to be the most high God, from his dwelling on high, and from his superior power to all others, and to distinguish him from idol gods; this is a character of great honour given to Melchizedek; who met Abraham returning from the slaughter of the kings; the four kings, whose names are mentioned in Gen 14:1 whom Abraham slew, and over whom he got an entire victory, with only three hundred and eighteen men of his own house, after they had conquered the kings of Sodom, Gomorrha, Admah, Zeboiim, and Bela: which shows that war is lawful; that enemies may be slain in war; that kings may fall as well as other men; and that those who have conquered others, may be conquered themselves: and as he was returning with his spoils, Melchizedek met him; not alone, which is not to be supposed of so great a person; nor empty, for he brought with him bread and wine, not for sacrifice, as the Papists would have it; but as Jarchi, a Jewish interpreter on the place observes, they used to do so to such as were fatigued in war; for this is to be considered as a neighbourly action, done in point of interest and gratitude, and was a truly Christian one, and very laudable and commendable; and doubtless had something in it typical of Christ, who gives to hungry and weary saints the bread of life, and refreshes them with the wine of divine love and grace: and blessed him; Abraham, and the most high God also: the form of blessing both is recorded in Gen 14:19. This was not a mere civil salutation, nor only a congratulation upon his success, nor only a return of thanks for victory, though these things are included; nor did he do this as a private person, but as the priest of the most high God, and blessed him in his name authoritatively, as the high priest among the Jews afterwards did, Num 6:23 and in this he was a type of Christ, who blesses his people with all spiritual blessings, with redemption, justification, pardon, peace, and all grace, and with eternal glory. (Gill changed his mind on the location of Salam when he later wrote the Old Testament portion of the Expositor. See Gill on Gen 14:18. Ed.) (z) Targum in Jon. & Jerus. Jarchi, Baal Hatturim, Levi ben Gersom & Abendana in Gen. xiv. 18. Bemidbar Rabba, sect. 4. fol. 182. 4. Pirke Eliezer, c. 8. Juchasin, fol. 135. 2. Tzeror Hammor, fol. 16. 2. Shalshelet Hakabala, fol. 1. 2. Peritzol. Itinera Mundi, p. 17. (a) Targ. Onk. Jon. & Jerus. Levi ben Gersom, Aben Ezra & ben Melec in Gen. xiv. 18. Tosaphot T. Bab. Taanith, fol. 16. 1.
Matthew Henry Bible Commentary
The foregoing chapter ended with a repetition of what had been cited once and again before out of Psa 110:4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it. I. The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen 14:18, etc., and in Psa 110:4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but, 1. The opinions concerning him that are best worthy our consideration are these three: - (1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, Joh 8:56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in Heb 7:3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such. 2. But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, Heb 7:1-3. (1.) Melchisedec was a king, and so is the Lord Jesus - a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king - rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity. (3.) He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker. (4.) He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin. (5.) He was without father, without mother, without descent, having neither beginning of days nor end of life, Heb 7:3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual. (6.) That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen 14:18, etc. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them. (7.) That Abraham gave him a tenth part of all (Heb 7:2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice. (8.) That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever. II. Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (Heb 7:4, Heb 7:5, etc.): Now consider how great this man was, etc. The greatness of this man and his priesthood appears, 1. From Abraham's paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, Heb 7:9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away. 2. From Melchisedec's blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, Heb 7:6, Heb 7:7. Here observe, (1.) Abraham's great dignity and felicity - that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec's greater honour - in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, Heb 7:7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.
Tyndale Open Study Notes
7:1-28 Hebrews 7 develops the main topic introduced in 5:1-10: Jesus’ appointment as a high priest in the order of Melchizedek. 7:1-10 This section proclaims the superiority of Melchizedek’s priesthood over that of the Levites, based primarily on Gen 14:17-20. 7:1 king of . . . Salem: See Gen 14:18 and corresponding study note. • also a priest of God Most High: Unlike the Hebrew kings, Melchizedek combined the offices of king and priest, thus foreshadowing the Messiah. • winning a great battle against the kings: See Gen 14:1-17.