Cambridge Greek Testament Commentary

Hebrews 7:2

πρῶτον. This seems to imply that of his two names or titles “Melchisedek,” and “King of Salem,” the first means “King of Righteousness” and the second “King of Peace.” In a passage of mystic interpretation like this, however, the writer may intend to suggest that there is a direct connexion between the two titles, and that “Righteousness” is the necessary antecedent to “Peace,” as is intimated in Psalms 72:7; Psalms 85:10. Comp. Romans 5:1.

ἑρμηνευόμενος. The name Melchisedek may mean “King of Righteousness.” This is the paraphrase of the Targums, perhaps with tacit reference to Isaiah 32:1, where it is said of the Messiah “Behold a king shall reign in righteousness.” (Comp. Zechariah 9:9; Jeremiah 23:5.) In the Bereshith Rabba Tzedek is explained to mean Jerusalem with reference to Isaiah 1:21, “Righteousness lodged in it.” Josephus (Antt. I. 19, § 12; B. J. VI. 10) and Philo, however, render it Βασιλεὺς δίκαιος. Later on in Jewish history (Joshua 10:3) we read of Adonizedek (“Lord of righteousness”) who was a king of Jerusalem. Apart from any deeper meaning “Righteousness” or “Justice” was one of the most necessary qualifications of Eastern Kings, who are also Judges. In the mystic sense the interpretation of the names Melchizedek and Salem made him a fit type of “the Lord our Righteousness” (Jeremiah 23:6) and “the Prince of Peace” (Isaiah 9:6): and he was also a fit type of Christ because he was a Kingly Priest; a Priest who blessed Abraham; a Priest who, so far as we are told, offered no animal-sacrifices; and a Priest over whom Scripture casts “the shadow of Eternity.” See Bishop Wordsworth’s note on this passage.

βασιλεὺς εἰρήνης. “The work of Righteousness shall be Peace, and the effect of Righteousness quietness and assurance for ever” (Isaiah 32:17; Ephesians 2:14-15; Ephesians 2:17; Romans 5:1. Comp. Philo Leg. Alleg. III. 25, Opp. I. 102).

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Cambridge Greek Testament Commentary

Hebrews 7:2

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