Genesis 14:18-20

Melchizedek king of Salem brought forth bread and wine

The narrative of Melchizedek

I. CONSIDER THE HISTORICAL FACTS OF THIS NARRATIVE.

1. Melchizedek makes his appearance at the close of the first war recorded in the annals of the human race. Abraham was on his journey home from the rescue of Lot, and had reached a place called the King’s Dale, when his meeting with the priest took place.

2. Who was Melchizedek? There is an old tradition of the Jews to the effect that he was Shem, the son of Noah, Shem being his personal name, Melchizedek his official designation. This, however, is improbable, since

(1) it is unlikely that Moses, who has hitherto spoken of Shem by his proper name, should here veil his identity under a different one;

(2) it seems unlikely that Abraham and Shem could have been co-residents in the same land without intercourse;

(3) it is unlikely that a man whose pedigree was distinctly known should have been selected as a typical instance of a man whose pedigree was altogether unknown. We are therefore limited to the conclusion that he was a Canaanitish prince, who retained the uncorrupted faith of his forefathers.

3. What was the secret of his peculiar greatness? His names suggest an explanation. He must have been eminently righteous to have earned such titles as “King of Righteousness” and “King of Peace.” He stood alone in his office, as priest of the Most High God. He was known by undeniable tokens as the man whom God had consecrated to be His priest.

II. CONSIDER THE SPIRITUAL SIGNIFICANCE OF THIS NARRATIVE OF MELCHIZEDEK.

1. He was a symbol of the mystery connected with the Saviour’s person.

2. He shadowed forth important truths in relation to Christ as our Priest. His priesthood was distinguished for its antiquity, its catholicity, its independence.

3. Melchizedek was the prefiguration of Christ as the King of His people.

4. The story seems to be a typical picture of Christ exercising His ministry of benediction. (C. Stafford, D. D.)

Abram and Melchizedek

The priesthood of Melchizedek was not based upon his birth, for he was not in any priestly line. It was not based upon the performance of any written laws of sacrifice; we know nothing of his burnt offerings. But higher than any priest by birth, he was a priest of the Most High God, because of his character, his righteousness. It was a spiritual, rather than a mere legal service which he rendered. His office work and his character were a unit in their inspiring motive and in their results. “True priesthood is life, and true life is priesthood.” There is something almost weird in this meeting of Abram and Melchizedek. It was at the close of the first recorded war in history, in which the patriarch had become a hero. For the first time in human affairs this was the celebration of a victory. It had been the first conflict between the Church and the world. “Melchizedek is the setting sun of the primitive revelation which sheds its last rays on the patriarchs, from whom the true light of the world is to arise. The sun sets, that when the preparatory time of Israel have passed away, it may rise again in Jesus Christ the antitype.” No sooner had he appeared and spoken, than he disappeared again into obscurity and silence. No priest had preceded him; and lie left no successor,--a lonely example of the eternal glory, greater than Abram whom he blessed. Such being the men and their meeting, we observe two of the practical lessons.

I. THE RIGHTEOUS MAN’S NOBILITY. Melchizedek was the “king of righteousness” before he was king of Salem; and this king of righteousness blessed righteous Abram. The patriarch was called the Friend of God, and history knows him as the “father of the faithful.” But his trust in God was more than a profession; it was his life. His daily conduct was the tree bearing the fruit of a perfect faith; not that he was perfect, but he strove to become such. Every deed was an act of his living faith. It was no strange event when the king of Sodom prostrated himself at Abram’s feet. And if all of God’s children were like Abram, the world would pay still greater honour to the Church of the living God. The saints are the world’s nobility.

II. THE RIGHTEOUS MAN’S BLESSING. No benediction was too great for Abram, as the patriarch bowed before “the priest of the Most High God,” and received through the sacred lips the blessings from “the possessor of heaven and earth.” (D. O. Mears.)

The trite priest for mankind

I. THE TRUE PRIEST IS DIVINELY APPOINTED.

1. Called of God.

2. Separated from the rest of mankind.

II. THE TRUE PRIEST IS ONE WITH THE RACE HE REPRESENTS.

1. The dignity of human nature.

2. The destiny of human nature.

III. THE TRUE PRIEST HAS THE POWER TO BLESS.

1. To pronounce blessings on men.

2. To bless God on their behalf.

3. To declare God’s benefits towards men.

IV. THE TRUE PRIEST IS A MEDIATOR BETWEEN GOD AND MEN.

1. He receives gifts from God for men.

2. He receives gifts from men for God. (T. H. Leale.)

Melchizedek a type of Christ

I. HE WAS A ROYAL PRIEST.

II. HIS GENEALOGY IS MYSTERIOUS.

III. HE WAS PERPETUALLY A PRIEST.

IV. HE WAS AN UNIVERSAL PRIEST.

V. HE WAS A PRIEST OF THE HIGHEST TYPE. As compared with the priesthood of Aaron, that of Melchizedek was superior--

1. In time;

2. In dignity;

3. In duration.

VI. HIS PRIESTHOOD HAS THE HIGHEST CONFIRMATION. Divine oath. (T. H.Leale.)

Melchizedek

I. MELCHIZEDEK WAS A PRIEST.

II. THIS PRIESTHOOD CAME OF GOD AND WAS RATIFIED BY AN OATH.

III. THIS PRIESTHOOD WAS ALSO CATHOLIC.

IV. THIS PRIESTHOOD WAS SUPERIOR TO ALL HUMAN ORDERS OF PRIESTS.

V. THIS PRIESTHOOD PARTOOK OF THE MYSTERY OF ETERNITY.

VI. THIS PRIESTHOOD WAS ROYAL.

VII. THIS PRIESTHOOD RECEIVES TITHES OF ALL. (F. B. Meyer, B. A.)

Jesus meeting His warriors

Let us consider Abraham as the type and picture of all the faithful.

I. We mention, then, what you must all know right well by experience--you who are God’s people--THAT THE BELIEVER IS OFTEN ENGAGED IN WARFARE.

1. This warfare will be both within and without--within with the innumerable natural corruptions which remain, with the temptations of Satan, with the suggestions of his own wicked heart; and without, he will frequently be engaged in warfare, wrestling “not against flesh and blood, but against principalities, against powers, etc.” The peculiar case of Abram leads me to remark that sometimes the believer will be engaged in warfare, not so much on his own account as on the account of erring brethren, who, having gone into ill company, are by and by carried away captive.

2. Observe that this war is one against powerful odds. The four kings mentioned in this chapter were all great sovereigns.

3. Carefully notice, that as it is a battle of fearful odds, it is one which is carried on in faith. Abram did not venture to this fight with confidence in his own strength, or reliance upon his own bow, but he went in the name of the Lord of Hosts. Faith was Abram’s continual comfort. The Christian is to carry on his warfare in faith. You will be vanquished, indeed, if you attempt it by any other method.

4. In this great battle, carried on by faith, Abram had a right given him from God, and the promise of God’s presence virtually in that right. What business had Chedorlaomer to come unto Canaan? Had not Jehovah said to Abram, “All this land will I give unto thee?” Therefore he and his confederate monarchs were neither more nor less than intruders. It is true they would have laughed at the very idea of Abram’s claiming the whole land of Canaan, but that claim was nevertheless valid in the court of heaven, and the patriarch by right divine was heir of all the land. Christian, you are, by virtue of a covenant made with you to drive out every sin, as an intruder.

5. Yet more, the Christian is engaged in a conflict in which he walks by faith and leans upon God; but yet it is a conflict in which he uses all means, calls in all lawful assistance, and exerts himself with all vigour and speed.

6. Abram marching on thus with activity, and using discretion, by attacking his enemies at night rather than by day, did not cease until he had gained a complete victory over them.

II. While engaged in such earnest spiritual contention, the believer may expect to SEE HIS LORD. When Shadrach, Meshech, and Abednego, were fighting Christ’s battles in the fiery furnace, then the Son of Man appeared unto them. He understands that warriors require strengthening meat, and that especially when they are under stern conflict they need extraordinary comforts that their souls may be stayed and refreshed.

1. Why does Jesus Christ, as set forth here under the type of Melchizedek, appear unto His children in times of conflict?

(1) He comes to them first, because they are weary. In every conflict which the child of God has to wage, it is not the private person who goeth to the warfare, it virtually is Christ fighting--Christ contending. It is a member of Christ’s body labouring against Christ’s enemy for the glory of the Head. Christ the Head has an intense feeling of sympathy with every member, no matter how humble.

(2) The King of Peace met the returning warrior for another reason. Abram was probably flushed with victory, and this is a very dangerous feeling to any child of God.

(3) Yet again, was not this visit bestowed because Abram was about to be tried in a yet more subtle manner than he had been before? It is easier to fight Chedorlaomer, than to resist the king of Sodom. Joshua down in the plain never grew weary when he was fighting the Amalekites, but Moses on the mountain felt his hands grow heavy. Why? Because the more spiritual the exercise, the more aptness is there in us to grow weary in it; and so the more spiritual the temptation the more likelihood of our becoming a prey to it, and the more strength do we need to overcome it.

2. In what character did He meet Abram? As one possessed of a royal priesthood.

3. What did He do for him? Brought him bread and wine. Christ’s flesh and blood our spiritual sustenance.

4. What Melchizedek said to Abram.

(1) He blessed him.

(2) He blessed God.

III. When a wrestling believer is favoured with a sight of the great Melchizedek, voluntarily and yet necessarily he makes a NEW DEDICATION of himself to God. You see Abram does not appear to delay a moment, but he gives to Melchizedek a tithe of all, by which he seemed to say, “I own the authority of my superior liege lord, to all that I am, and all that I have.” (C. H.Spurgeon.)

Melchizedek and his typical character

Persons who study the phenomena or aspects of the heavens inform us, that sometimes a great comet or a beautiful meteor has appeared most unexpectedly in the skies. Some of these heavenly visitants engage only the notice of astronomers: but a few are so exceedingly grand and lovely, that they attract every eye. Now these lights in the heavens suddenly arise, shine awhile in glory, and then disappear forever. But some are so remarkable, and so amazingly beautiful, that they live in the memory as “a joy forever.” Now such appears to me to be the meteoric or comet-like vision of Melchizedek in the bright sky of the ancient Church, as he starts before our view in the sacred writings. Melchizedek glances suddenly on the sight here, as a brilliant meteor or a glorious comet. We gaze on the starry light shining so brightly in the firmament of the early Church; but, like its brother in the heavens, as we gaze in admiration it is gone!

I. THE HISTORY OF MELCHIZEDEK.

1. War was the occasion of introducing this royal priest, in its successful issues in the deliverance of Lot.

2. But who was Melchizedek? The question has been agitated often, and very strangely answered, though I believe its true solution can clearly be found in the holy writings. The best opinion is, that Melchizedek is a real historic personage; that his name was not found in the regular lists of the priesthood; that as king as well as priest, he shadowed the glorious offices of Christ; and the Lord set him forth in Scripture as the living type and image of our blessed Redeemer, as our great and only High Priest, our Divine King and Saviour. Melchizedek was a ray of heavenly light in the early morning of the Church, which led the intelligent eye to the sun dawn and glory of the Sun of Righteousness. He was as the finger post or pillar, with the broad arrow, on the king’s high road; the royal statue in the court, which pointed to the heavenly King on His throne. As a prince on earth, he shone in the light also of a priest divine, directing faith in prophetic grandeur to the glory of the Great Prince of heaven, descending on earth to feed and bless His people, conquerors through His might, as our High Priest at the sacramental banquet of His love, signifying His dying work and mediation on the Cross, as our true sacrifice, and typical of His imperishable glory and majesty in the heavens, where Christ ever liveth to intercede for and satisfy, and bless us forever.

II. CONSIDER HOW MELCHIZEDEK WAS A LIVING TYPE OF OUR LORD IN HIS OFFICES.

1. He typified Christ in His illustrious person. His origin and end are veiled in mystery for our instruction in the Sacred Writings, that our curiosity may be checked where God’s wisdom gives all the light we need. As he was “king of Salem,” signifying peace, and “king of righteousness,” as his compound Hebrew name, Melchizedek, means, he was a noble figure of Christ, the true “Prince of Peace,” who brought peace by the blood of His cross between God and man, and brought in everlasting righteousness, as the joyful fruit of His passion, sufferings, and blessed mediation.

2. He typified Christ, especially in His sacerdotal character. Melchizedek was a priest as well as a king: a royal priest, and not of Abraham’s or Aaron’s line. In this he especially resembled the Lord Jesus Christ. Christ is our one and only royal High Priest: His office is unchangeable; He never can die; He ever liveth to intercede for us in the heavens; and He hath His true type, therefore, not in Aaron, but in Melchizedek, as both King and Priest. Besides this, Melchizedek blessed Abram; and the latter gave him tithes of all, as a sign of his inferiority, and of the Jewish priesthood; as the apostle says, “Levi paid tithes to the king of Salem in the loins of Abraham.” The sum or heads of this most able argument of St. Paul must be clear to any reflecting mind, that Christ was constituted by the Father a royal Priest, whose Divine office was singular; it had its typical origin not in Levi, but in Melchizedek; that Christ has no successor in His Divine work; and that He is our only Intercessor before God above.

III. TWO PRACTICAL CONSIDERATIONS MUST NOW CONCLUDE THIS SUBJECT.

1. Consider how important in its bearings is the great truth, that Christ Jesus the Lord is our Royal High Priest in God’s presence for us. We had imperative need of such a Redeemer on earth, and such a Mediator in heaven. In His nature God and man are united. He only reconciles man to God; Christ only joins heaven and earth. He is the world’s great peace offering; He is the King of righteousness and peace for His beloved people.

2. Consider whether your soul has ever been awakened to see the spiritual glory of Christ, and the inestimable value of His love. A moral film must be removed from the eye of the soul to see spiritual things, and the full glory of Christ. Live not in a dreamy state as professing Christians, but awake and arise to your true position as redeemed by Christ, to glorify Him both in body and soul. (J. G. Augley, M. A.)

Melchizedek

Melchizedek is mentioned by three inspired writers, Moses, David, and Paul. The places where he is spoken of are Genesis 14:18; Psalms 110:1, and Hebrews 5:1; Hebrews 6:1; Hebrews 7:1. The first notice is purely historic; the second purely prophetic; the third explains and shows the fulfilment of the former two in the person of Christ.

1. The first resemblance is found in the names or titles of the mysterious ancient. He is called Melchizedek, which means King of Righteousness. He is said to have been the king of Salem, that is King of Peace. It matters not where this Salem was. The import is the same. Now Jesus Christ is the Lord our righteousness; He is the righteousness of God for our complete justification; He was made sin for us that we might be made the righteousness of God in Him; He is also our Peace; yea, He is the Prince of Peace; He came and preached peace to them that are afar off. He was the great Sin bearer. He is the great Peacemaker. The peace He gives passes all understanding.

2. Then Melchizedek was a man. It is not necessary to disprove or even to state the wild and foolish opinions which have been sent forth respecting this person. He was a man. He was taken from among men. So was Jesus Christ a man, truly and properly a man. He is often so called by inspired men, by Himself, by His Father. He must needs be a man, that He might fully sympathize with His people, and that He might have somewhat to offer.

3. But Melchizedek was not only a man; he was also a great man. He was the priest of the Most High God. Melchizedek was greater than Abraham. The proofs are two:

(1) Melchizedek received tithes from him;

(2) Melchizedek pronounced an authoritative blessing upon him; and yet with the exception of Melchizedek sacred history tells us of no one greater than Abraham. So the man Christ Jesus was great--truly great--greater than Abraham. Hear Him: “Before Abraham was I am.” Interpret this as you may, it establishes Christ’s superiority over Abraham. The fact was that the Son of God was the author of Abraham’s existence (John 1:3; Colossians 1:16; Hebrews 1:2).

4. Moreover, Melchizedek was not of the tribe of Levi, nor of the order of Aaron. No Jew ever claimed that Melchizedek was a Levite, or learned or derived anything from Aaron. Nor was Jesus Christ of the order of Aaron, nor of the tribe of Levi.

5. Nor is this all. For Melchizedek was the first and the last of his order. Aaron had no predecessor, but he had many successors. But Melchizedek had neither predecessor nor successor. His order was wholly independent of all others. It was just so with Christ Jesus. Christ has an unchangeable, an intransmissable priesthood. His priesthood is according to the power of an endless life. Thus we have an explanation of those phrases used of Melchizedek: “Without father, without mother, without descent, having neither beginning of days nor end of life.” The law of the Levitical priesthood was minute and exact as to both the parents. A defect here was fatal. But Melchizedek’s parents are not named in the genealogical tables of the Levites. Neither did they contain the names of any of Christ’s ancestors. The priests of the order of Aaron could not act before a certain age, nor were they to officiate after a certain age--all which must be ascertained by the tables of lineage. But these tables tell us not (neither do any records) when Melchizedek began or closed his sacred functions. Neither do they mention the name, or birth, or time of Christ’s entering on His Priesthood. Thus was Christ’s Priesthood set forth to us as personal and perpetual--truly a glorious Priesthood. In it let us trust. In it let us exult forever. (W. S. Plumer, D. D.)

The patriarch and the priest king

I. THE PRIEST KING.

1. The person himself.

2. His position.

3. Melchizedek’s prophetic blessing.

II. THE PATRIARCH.

1. Abram recognizes in Melchizedek a person worthy of special respect and honour.

2. Note the religious spirit in which Abram viewed his success.

CONCLUSION: From Abram’s conduct we may learn--

1. Humility.

2. Thankfulness.

3. Stedfastness of religious purpose. (W. S. Smith, B. D.)

Melchizedek

The sacred historian having here met with what I may call a lily among thorns, stops, as it were, to describe it. Let us stop with him, and observe the description.

1. He was doubtless a very holy man; and if a Canaanite by descent, it furnishes a proof among many others, that the curse on Canaan did not shut the door of faith upon his individual descendants. There never was an age or country in which he that feared God, and worked righteousness, was not accepted.

2. He was a personage in whom was united the kingly and priestly offices, and as such was a type of the Messiah and greater than Abram himself. This singular dignity conferred upon a descendant of Canaan shows that God delights, on various occasions, to put more abundant honour upon the part that lacketh.

3. He was what he was, considered as a priest, not by inheritance, but by an immediate Divine constitution. (A. Fuller.)

Melchizedek

Behold Melchizedek! In wise purpose his descent is hid far beyond our sight. So, too, clouds and darkness mantle the first rise of Jesus. He is, by eternal generation, the co-eternal Son of the co-eternal Father. But who can grasp such mystery? He who begets precedes not the begotten. He who is begotten is not second to the parent cause. This truth is a boundless ocean. Let us meekly stand on the shore and marvel. We read, and are assured, that Jesus, by eternal birth, is God of God, and very God of very God. But while we cannot dive into the depths, we bathe our souls in the refreshment of the surface. For hence it follows, that He is sufficient to deal with God, and to satisfy God, and thus to save His people to the uttermost. We see not Melchizedek’s cradle. But we distinctly see him man on earth. Eyewitnesses, who heard Jesus and handled Him, give testimony, that He, too, has tabernacled in our clay, and thus was qualified to shed His life blood as our ransom. In Melchizedek we find neither first nor latest hours. No search can tell when he began or ceased to be. Here is Jesus. His age is one everlasting day. From eternity past to eternity to come, His being rolls in one unbroken stream. Before time was, His name is, “I am that I am.” When time shall have run its course, His name is still, “I am that I am.” Melchizedek. How mighty is this name? He that utters it, says, King of Righteousness. Who can claim that title, in its full purport, but Jesus: what is His person, what His work, but the glory of righteousness? Since Adam fell, earth has seen no righteousness apart from Him. But His kingdom is first righteousness, then peace (Romans 14:17). There is a throne in it righteously erected to dispense righteousness. All the statutes--decrees--ordinances--every precept--every reward--every penalty--is a sunbeam of righteousness. Eachsubject is bright in royal robes of purity--each wears a crown of righteousness (2 Timothy 4:8). Each delights in righteousness, as his newborn nature. Melchizedek was a local monarch. His city was graced with the name of Salem, which is Peace. The war, which stalked through the land, troubled not these tranquil citizens. Here again we have the sweet emblem of Jesus’ blissful reign. His kingdom is one atmosphere of peace--one haven of unruffled calm. Heaven is at peace with the inhabitants. Sin had rebelled. It had aroused most holy wrath. It had armed each attribute of God with anger. It had unsheathed the sword of vengeance. It had pointed the arrows of destruction against our world of transgression. But Jesus cleanses His flock from every stain of evil. He is “the Lamb of God, which taketh away the sin of the world.” Melchizedek is called to the most hallowed functions. He is the consecrated priest of the Most High God. As king, he sat above men. As priest, he stands before God. This holy office exhibits Jesus. He spurns no office which can serve the Church. The entrance of sin calls for expiation. No sinner can approach a sin-hating God without a sin-removing plea. This expiation can only be by the death of an appeasing victim The victim can only die by a sacrificing hand. Hence we need, a priest to celebrate the blood-stained rite. And all which is needed we have in Jesus. Cry out and shout, O happy believer, your “Christ is All.” An altar is upraised. The altar is Christ. No other can suffice. He alone can bear the victim, which bears His people’s sins. A lamb is led forth. The lamb is Christ. None other has blood of merit co-equal with man’s guilt. Jesus, therefore, God in essence, Man in person, extends Himself upon the accursed tree. But who is the priest who dares approach a superhuman altar? Who has a hand to touch a victim God? The very sight would shiver man into annihilation. Therefore Jesus is the priest. The incense of His intercession ever rises, Father, bless them; and they are blessed. Father, smile on them; and it is light around. With extended hand He takes their very offering of prayer, and praise, and service. He perfumes all with the rich fragrance of His merits. He makes all worthy in His own worthiness, and thus our nothingness gains great reward. Melchizedek meets Abraham with bread and wine. The weary warrior is way-worn and faint. Refreshment is provided. Tile Lord is very tender of His people’s need. Awful is the curse on the Ammonites and the Moabites, because they met not Israel with bread and water in the way, when they came forth out of Egypt (Deuteronomy 23:4). Here again, we see our great High Priest. With God-like bounty He presents every supply which wasted strength, and sinking spirit, and failing heart require. (Dean Law.)

Another collection

Thus exclaimed a member of the parish the other day, “How often they come! It is give, give, all the time!” The same person might have added, “Another bill! It is pay, pay the grocer and the baker, and the coalman, all the time!” Isn’t it curious that people recognize the duty of paying a debt to their fellow men so much more readily than they do paying a debt to God! These collections in church--what are they if they are not, in a most important sense, the payment of debts? We are only stewards of the Lord’s bounty. Nothing we have is really our own. We are just using it for a time for Him. We have consecrated everything to Him, and we should regard these appeals in church for money as opportunities to pay back something we owe.