For this Melchisedek; - compare the notes on Hebrews 5:6. The name Melchizedek, from which the apostle derives a portion of his argument here, is Hebrew, מלכי־צדק Malkiy-Tsedeq, and is correctly explained as meaning "king of righteousness" - being compounded of two words - "king and righteousness." Why this name was given to this man is unknown. Names, however, were frequently given on account of some quality or characteristic of the man: see the notes on Isaiah 8:18. This name may have been given on account of his eminent integrity. The apostle calls attention to it Hebrews 7:2 as a circumstance worthy of notice, that his name, and the name of the city where he reigned, were so appropriate to one who, as a priest, was the predecessor of the Messiah. The account of Melchizedek, which is very brief, occurs in Genesis 14:18-20. The name occurs in the Bible only in Genesis 14, Psalm 110:4, and in this Epistle. Nothing else is certainly known of him.

Grotius supposes that he is the same man who in the history of Sanchoniathon is called Συδύκ Suduk. It has indeed been made a question by some whether such a person ever actually existed, and consequently whether this be a proper name. But the account in Genesis is as simple a historical record as any other in the Bible. In that account there is no difficulty whatever. It is said simply that when Abraham was returning from a successful military expedition, this man, who it seems was well known, and who was respected as a priest of God, came out to express his approbation of what he had done, and to refresh him with bread and wine. As a tribute of gratitude to him, and as a thank-offering to God, Abraham gave him a tenth part of the spoils which he had taken. Such an occurrence was by no means improbable, nor would it have been attended with any special difficulty if it had not been for the use which the apostle makes of it in this Epistle. Yet on no subject has there been a greater variety of opinion than in regard to this man.

The bare recital of the opinions which have been entertained of him would fill a volume. But in a case which "seems" to be plain from the Scripture narrative, it is not necessary even to enumerate these opinions. They only serve to show how easy it is for people to mystify a clear statement of history, and how fond they are of finding what is mysterious and marvelous in the plainest narrative of facts. That he was Shem, as the Jews suppose, or that he was the Son of God himself, as many Christian expositors have maintained, there is not the slightest evidence. That the latter opinion is false is perfectly clear - for if he were the Son of God, with what propriety could the apostle say that he "was made like the Son of God" Hebrews 7:3; that is, like himself; or that Christ was constituted a priest "after the order of Melchisedek;" that is, that he was a type of himself? The most simple and probable opinion is that given by Josephus, that he was a pious Canaanitish prince; a personage eminently endowed by God, and who acted as the priest of his people.

That he combined in himself the offices of priest and king, furnished to the apostle a beautiful illustration of the offices sustained by the Redeemer, and was in this respect, perhaps, the only one whose history is recorded in the Old Testament, who would furnish such an illustration. That his genealogy was not recorded, while that of every other priest mentioned was so carefully traced and preserved, furnished another striking illustration. In this respect, like the Son of God, he stood alone. He was not in a "line" of priests; he was preceded by no one in the sacerdotal office, nor was he followed by any. That he was superior to Abraham. and consequently to all who descended from Abraham; that a tribute was rendered to him by the great Ancestor of all the fraternity of Jewish priests was just an illustration which suited the purpose of Paul. His name, therefore, the place where he reigned, his solitariness, his lone conspicuity in all the past, his dignity, and perhaps the air of mystery thrown over him in the brief history in Genesis, furnished a beautiful and striking illustration of the solitary grandeur, and the inapproachable eminence of the priesthood of the Son of God. There is no evidence that Melchizedek was "designed" to be a type of the Messiah, or that Abraham so understood it, Nothing of this kind is affirmed; and how shall "we" affirm it when the sacred oracles are silent?

(Doubtless great care and sobriety are requisite in the interpretation of types, and we admire the caution that, in every instance, demands the authority of Scripture, expressed or distinctly implied. From want of this caution, the greatest extravagancies have been committed, the most fanciful analogies established, where none were intended, and every minute circumstance in the Old Testament exalted into a type of something in the New. The very boards and nails of the tabernacle of Moses have been thus exalted.

Yet in our just aversion to one extreme, it is possible we may run into another. Of the typical character of Melchizedek, we had thought no doubt could be entertained. The canon of typical interpretation, indeed, demands, that in order to constitute the relation between type and antitype, there be, in addition to mere resemblance, "precious design," and "pre-ordained connection." And the commentary affirms, that "there is no evidence, that Melchizedek was designed to be a type of the Messiah, or that Abraham so understood it." Let it be observed in reply, that in the Psalm 110:1 Psalm the typical character of Melchizedek "seems" expressly acknowledged. It may be alleged, that the prophet simply states resemblance, without affirming that such resemblance was designed or intended. But that a prophet should be commissioned to declare, that Christ's priesthood should be "after such an order," and yet that in the institution of that exalted order there should have been no designed reference to Christ, is improbable.

The prediction seems to involve the original design. And this order of priesthood, too, is far superior to that of Aaron, the typical character of which is admitted. Moreover, the last clause of verse third, in this chapter, according to our English translation as a designed connection. Melchizedek was "made like unto the Son of God." The translation is accurate. Ἀφομοιωμενος Aphomoiōmenos, according to Parkhurst, is "made very like." So also Scott: "The composition is probably intended to add energy; made very like." And Bloomfield adopts, "being made by the divine decree a type of that great High Priest, who, &c,;" see the notes in Greek Testament. Lastly, on any other principle than that of "designed" typical relation, it is difficult, if not impossible, to give any just account of the remarkable omissions, the apparently studied silence, in the history of Melchizedek, in regard to those things that are commonly related in notices of lives, however brief.

He is introduced to us with an air of impenetrable mystery. He appears on the stage as Priest of the most High God, and then disappears, leaving us in complete darkness concerning his birth, parentage, and death. "In all these respects," says Mr. Scott, "the silence of the Scripture is intentional and refers to the great antitype." Melchizedek, therefore, we may remark, seems not only to have been designed as a type, but "special care" has been taken, that the record of him should be in all things suited to that design. That the apostle lighted on a happy coincidence, deserving of a passing thought, is not probable, whether this remark be meant to apply to the name, or to other particulars in this remarkable story. Indeed, divest it of its designed typical character, and the grandeur of the passage vanishes. A simple resemblance has been discovered between Christ and a certain character in the old Testament. This is all the apostle means to affirm! And for this too, he introduces Melchizedek, with such wondrous caution in Hebrews 5:11; "Of whom we have many things to say, and hard to be uttered, but ye are dull of hearing." What was hard to be uttered, or difficult to be comprehended about a mere "illustration," or "resemblance?"

The following remarks of Owen are pertinent and beautiful. "The true cause of all these omissions was the same with that of the institution of his (Melchizedek's) priesthood, and the introduction of his person into the story. And this was, that he might he the more express and signal representative of the Lord Christ in his priesthood. And we may herein consider the sovereign wisdom of the Holy Spirit in bringing forth truth unto light, according as the state and condition of the church doth require. And first he prophesieth only a naked story of a person that was a type of Christ. Something the people of the age wherein he lived, might learn by his ministrations, but not much. For what was principally instructive in him, for the use of the church, was not of force until all his circumstances were forgotten. Yea, the contrivance of any tradition concerning his parents, birth, and death, had been contrary to the mind of God, and what instruction he intended the church by him.

Afterward, when, it may be, all thoughts of any use or design in this story were lost, and the church was fully satisfied in a priesthood quite of another nature, the Holy Spirit in one word of prophecy instructs her, not only that the things spoken concerning Melchizedek were not so recorded for his own sake, or on his own account, but with respect to another priest, which was afterward to arise, by him represented. This gave a new consideration to the whole story; but moreover gave the church to know, that the priesthood, which it then had, was not always to continue, but that one of another nature was to be introduced, as was signified long before the institution of that priesthood which they enjoyed, Psalm 110:4. Yet the church was left greatly in the dark, and, at the coming of our Saviour, had utterly lost all knowledge of the mystery of the type, and the promise renewed in the Psalm. Wherefore, our apostle entering on the unfolding of this mystery, doth not only preface it with an assertion of its difficulty, but also by a long previous discourse, variously prepareth their minds to a most diligent attention."

The excellence of this quotation will, in the reader's estimation, excuse the length of it. On the whole, he who reflects how all things in the ancient economy were ordered of God, and how great a part of that economy was meant to adumbrate the realities of the gospel, while he will be cautious in admitting typical analogies of a doubtful kind, will be slow to believe that the resemblance between Christ's priesthood, and that of the "most" exalted order previously instituted, is casual, or undesigned - slow to believe, that the apostle would make so large use of such accidental analogy, and found on it an argument so great.)

King of Salem - Such is the record in Genesis 14:18. The word "Salem" - שׁלם shalēm - means "peace;" and from this fact the apostle derives his illustration in Hebrews 7:2. He regards it as a fact worth remarking on, that the "name" of the place over which he ruled expressed so strikingly the nature of the kingdom over which the Messiah was placed. In regard to the "place" here denoted by the name "Salem," the almost uniform opinion has been that it was that afterward known as Jerusalem. The reasons for this opinion are,

(1) that it is a part of the name Jerusalem itself - the name "Jerus," altered from "Jebus," having been afterward added, because it was the residence of the "Jebusites."

(2) the name "Salem" is itself given to Jerusalem; Psalm 76:2, "In Salem also is his tabernacle, and his dwelling place in Zion."

continued...

For this Melchisedec, king of Salem - See the whole of this history largely explained in the notes, See Genesis 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 Joshua 20:7. St. Jerome was of this opinion.

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, Genesis 33:18 afterwards called Salim, near to which John was baptizing, John 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, Judges 9:45 but Jerusalem is the place; which is the constant opinion of the Jews (a), and is called Salem in Psalm 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 Joshua 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, Genesis 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 Genesis 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 Genesis 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, Numbers 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 Genesis 14:18. Ed.)

(z) Targum in Jon. & Jerus. Jarchi, Baal Hatturim, Levi ben Gersom & Abendana in Genesis 14.18. 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 Genesis 14.18. Tosaphot T. Bab. Taanith, fol. 16. 1.

For this Melchisedec, etc.

See Genesis 14:18-20; Psalm 110:1-7.

For this {1} Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and {a} blessed him;

(1) Declaring those words, According to the order of Melchizedek upon which the comparison of the priesthood of Christ with the Levitical priesthood rests: first, Melchizedek himself is considered to be the type of Christ and these are the points of that comparison. Melchizedek was a king and a priest, as is Christ alone. He was a king of peace and righteousness as is Christ alone.

(a) With a solemn and priestly blessing.

7:1 Christ's Priesthood After the Order of Melchizedek

SUMMARY OF HEBREWS 7:

The High Dignity of Melchizedek As a Priest. Abraham Paid Him Tithes. Thus Did the Aaronic Priesthood Confess His Superiority. A Type of a Priest Forever. Christ to Be a Priest After the Order of Melchizedek. Hence, the Aaronic Priesthood Imperfect. Hence, Too, the Law Must Be Changed. Christ, the Priest of the New Covenant, Hath an Unchangeable. Priesthood.

For this Melchizedec, king of Salem. See the account of him in Ge 14:18-20. That he was a character of exceeding dignity is manifest, not only from the statements of Genesis, but of this chapter. There have been many speculations concerning his personality, but no man can lift the veil. He bursts upon us as a priest-king, king of Salem, or Jerusalem, which we now know from discoveries in Egyptian records existed even in those very early ages

Priest of the most High God. See Ge 14:18. There is no account of his parents, none of his birth, none of his death, none of the beginning or end of his priesthood (Heb 7:3); hence, he appears in the record without parents, genealogy, beginning or end, simply as one that liveth (Heb 7:8), a fit type of him whose priesthood and kingly state endure forever.

Who met Abraham, returning from the salughter of kings. See Ge 14:20. Abraham was returning from the pursuit of marauders who had captured Lot, his nephew.

And blessed him. The great father (so the meaning of Abram ), the friend of God (Jas 2:23), thus acknowledges his superior spiritual dignity.

7:1 The sum of this chapter is, Christ, as appears from his type, Melchisedec, who was greater than Abraham himself, from whom Levi descended, has a priesthood altogether excellent, new, firm, perpetual. Gen 14:18, and c.

Margin God

Most high God. Gen 14:18.

CHAPTER 7

Heb 7:1-28. Christ's High Priesthood after the Order of Melchisedec Superior to Aaron's.

1. this Melchisedec-(Heb 6:20; Ps 110:4). The verb does not come till Heb 7:3, "abideth."

king . priest-Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices.

Salem-Jerusalem, that is, seeing peace; others make Salem distinct, and to be that mentioned (Ge 33:18; Joh 3:23).

the most high God-called also "Possessor of heaven and earth" (Ge 14:19, 22). This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phonician god "Elion," that is, Most High. It is used to imply that the God whom Melchisedec served is THE TRUE God, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God.

who met Abraham-in company with the king of Sodom (Ge 14:17, 18).

slaughter-perhaps defeat, as Alford translates. So Ge 14:17 (compare Ge 14:15) may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [Bengel]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "slaughter of the kings" would be correct.

blessed him-As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (Ge 14:19, 20).

7:1-3 Melchizedec met Abraham when returning from the rescue of Lot. His name, King of Righteousness, doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified Peace; and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.