Hebrews 7:2
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.”3Without father or mother or genealogy, without beginning of days or end of life, like the Son of God, he remains a priest for all time.
Sermons
Dwight Pentecost
George Fox
Chuck Smith
Andrew MurraySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.
Jamieson-Fausset-Brown Bible Commentary
gave--Greek, "apportioned"; assigned as his portion. tenth . . . of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see Heb 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king. first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name. righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness. King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.
John Gill Bible Commentary
To whom also Abraham gave a tenth part of all,.... Or tithes, as in Gen 14:20. Philo the Jew (b) renders the Hebrew phrase, , just as the apostle does , "a tenth part of all", or "out of all"; not of all that he brought back, as Lot's goods, or the king of Sodom's, or any others; only of the spoils of the enemy, as in Heb 7:4 which is no proof of any obligation on men to pay tithes now to any order of men; for this was a voluntary act, and not what any law obliged to; it was done but once, and not constantly, or every year; it was out of the spoils of the enemy, and not out of his own substance, or of the increase of the earth; nor was it for the maintenance of Melchizedek, as a priest, who also was a king, and was richly provided for; but to testify his gratitude to God, for the victory obtained, and his reverence of, and subjection to the priest of God. First being by interpretation king of righteousness; or a "righteous king", as Melchizedek was; not the king of a righteous place, as Aben Ezra thought, a place wherein dwelt righteousness, or righteous persons; but it was his proper name, which so signifies, and in which he was a type of Christ; who is righteous, not only as God, and as man, and as Mediator, but particularly in the administration of his kingly office: his kingdom lies in righteousness, as well as peace; the subjects of it are righteous persons, and all his ways are just and true; his Gospel, by which he rules, is a declaration of righteousness; and he himself is the author of righteousness to all his people: and after that also king of Salem, which is king of peace; and may respect his peaceable government; and is very applicable to Christ, the Prince of peace; whose kingdom is a kingdom of peace; his sceptre is a sceptre of peace; his royal proclamation is the Gospel of peace; and his subjects are the sons of peace; and he himself is the author of peace, not only between Jew and Gentile, but between God and his people; and he is the donor of peace, external, internal, and eternal. So Philo the Jew (c) interprets this name, "king of peace", just as the apostle does. (b) De Congressu, p. 438. (c) Leg. Alleg. l. 2. p. 75.
Tyndale Open Study Notes
7:2 Abraham was giving a tenth to the Lord by giving it to Melchizedek, his priest. This act anticipates the giving of tithes under the law (Lev 27:30, 32) and becomes a key point in the author’s argument (Heb 7:4). • Melchi- (Hebrew melek) means king. • -zedek (Hebrew tsedeq) means justice or righteousness. • Salem (Hebrew shalom) means peace. It was common for rabbis to bring out the theological significance of a biblical figure’s name by making associations between the name and other Hebrew terms.
Hebrews 7:2
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.”3Without father or mother or genealogy, without beginning of days or end of life, like the Son of God, he remains a priest for all time.
- Scripture
- Sermons
- Commentary
Apostasy in the Church
By Dwight Pentecost2.6K43:04HEB 6:16HEB 7:2REV 2:20In this sermon, the speaker discusses the concept of apostasy and its origin. He emphasizes that faith cannot be blind and that it is based on knowledge and understanding of the word of God. The speaker highlights the importance of the word of God in revealing the Father and growing in grace and knowledge. He also mentions that the word of God serves as an anchor for believers in their daily and Christian lives. Additionally, the speaker warns about false teachers who use deceptive methods, particularly targeting women, to spread their false doctrines.
Jehovah's Witnesses #2 - the Ten Misapplied Texts Pt. 1
By Mike Theule1.0K45:23EXO 3:14MIC 5:2JHN 8:58ROM 4:8HEB 7:2In this sermon, the preacher emphasizes that worshiping riches is not the same as worshiping God. He refers to Isaiah 43-45 and Galatians 4:8 to highlight the importance of recognizing that there is only one God by nature. The preacher also discusses the authority of the Watchtower and the need to break it down in order to interpret verses correctly. He mentions the example of Christ's submission to the Father and explains that this submission is temporary until the mediatorial office of Christ comes to an end. The preacher concludes by mentioning the concept of the Trinity and the belief in one God by nature, which is why Jehovah's Witnesses identify themselves as such.
Epistle 309
By George Fox0PeaceRighteousnessEXO 23:1ISA 26:4ISA 28:16EZK 38:23MAT 5:9MAT 18:7LUK 2:49PHP 4:81TH 4:12HEB 7:2George Fox emphasizes the importance of seeking peace among all people, which is found in Christ and cannot be taken away by the world. He highlights the blessings for peacemakers and warns against causing strife and offense. Fox encourages believers to act and speak in the righteousness of Christ, ensuring that their actions reflect God's love and truth. He advises against spreading evil reports and stresses the need for careful judgment and virtuous conduct in all interactions. Ultimately, he calls for a focus on the presence and wisdom of God to maintain righteousness and peace within the community.
Jeremiah 23:6
By Chuck Smith0Leadership in FaithRighteousnessPSA 23:1ISA 11:1JER 23:6JER 33:16ZEC 6:12JHN 10:11ROM 3:22PHP 3:91TI 4:12HEB 7:2Chuck Smith emphasizes the promise of the Righteous Branch of David, highlighting God's rejection of the corrupt kings of Judah and His desire for leaders to have shepherd hearts. He explains that the Righteous Branch, identified as Yahweh Tsidkenu, will execute justice and righteousness, not just for Israel but for the entire earth. Smith draws parallels between the responsibilities of earthly shepherds and the ultimate shepherd, Jesus Christ, who provides for and protects His flock. He encourages believers to rely on the righteousness of Christ rather than their own, as true standing before God comes through faith in Jesus.
As Your Righteousness- 1 cor.1:30
By Andrew Murray0Union with ChristRighteousnessISA 32:1JHN 15:4ROM 1:17ROM 5:11CO 1:302CO 5:21EPH 4:24PHP 3:9HEB 7:21JN 3:7Andrew Murray emphasizes the foundational role of righteousness in the believer's life, as presented in 1 Corinthians 1:30. He explains that true peace and spiritual prosperity can only be achieved through the righteousness that comes from Christ, who restores harmony between God and humanity. Murray highlights the importance of understanding our union with Christ, which allows believers to experience the fullness of His righteousness and live in continual fellowship with God. He encourages Christians to abide in Christ as their righteousness, recognizing that this relationship transforms their nature and empowers them to live righteously. Ultimately, Murray assures that through this abiding relationship, believers can experience joy and peace in their walk with God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.
Jamieson-Fausset-Brown Bible Commentary
gave--Greek, "apportioned"; assigned as his portion. tenth . . . of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see Heb 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king. first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name. righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness. King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.
John Gill Bible Commentary
To whom also Abraham gave a tenth part of all,.... Or tithes, as in Gen 14:20. Philo the Jew (b) renders the Hebrew phrase, , just as the apostle does , "a tenth part of all", or "out of all"; not of all that he brought back, as Lot's goods, or the king of Sodom's, or any others; only of the spoils of the enemy, as in Heb 7:4 which is no proof of any obligation on men to pay tithes now to any order of men; for this was a voluntary act, and not what any law obliged to; it was done but once, and not constantly, or every year; it was out of the spoils of the enemy, and not out of his own substance, or of the increase of the earth; nor was it for the maintenance of Melchizedek, as a priest, who also was a king, and was richly provided for; but to testify his gratitude to God, for the victory obtained, and his reverence of, and subjection to the priest of God. First being by interpretation king of righteousness; or a "righteous king", as Melchizedek was; not the king of a righteous place, as Aben Ezra thought, a place wherein dwelt righteousness, or righteous persons; but it was his proper name, which so signifies, and in which he was a type of Christ; who is righteous, not only as God, and as man, and as Mediator, but particularly in the administration of his kingly office: his kingdom lies in righteousness, as well as peace; the subjects of it are righteous persons, and all his ways are just and true; his Gospel, by which he rules, is a declaration of righteousness; and he himself is the author of righteousness to all his people: and after that also king of Salem, which is king of peace; and may respect his peaceable government; and is very applicable to Christ, the Prince of peace; whose kingdom is a kingdom of peace; his sceptre is a sceptre of peace; his royal proclamation is the Gospel of peace; and his subjects are the sons of peace; and he himself is the author of peace, not only between Jew and Gentile, but between God and his people; and he is the donor of peace, external, internal, and eternal. So Philo the Jew (c) interprets this name, "king of peace", just as the apostle does. (b) De Congressu, p. 438. (c) Leg. Alleg. l. 2. p. 75.
Tyndale Open Study Notes
7:2 Abraham was giving a tenth to the Lord by giving it to Melchizedek, his priest. This act anticipates the giving of tithes under the law (Lev 27:30, 32) and becomes a key point in the author’s argument (Heb 7:4). • Melchi- (Hebrew melek) means king. • -zedek (Hebrew tsedeq) means justice or righteousness. • Salem (Hebrew shalom) means peace. It was common for rabbis to bring out the theological significance of a biblical figure’s name by making associations between the name and other Hebrew terms.