Melchizedek the Priest-King
Genesis 14:18–20 with Psalm 110 and Hebrews 7:1–10
On June 27, 1976, armed operatives for the Popular Front for the Liberation of Palestine (PFLP) surprised the twelve crew members of an Air France jetliner and its ninety-one passengers, hijacking it to a destination unknown. The plane was tracked heading for Central Africa, where indeed it did land under the congenial auspices of then Ugandan President Idi Amin. And there it remained apparently secure at Entebbe Airport, where the hijackers spent the next seven days preparing for their next move. The hijackers were by all estimations in the driver’s seat.
However, 2,500 miles away in Tel Aviv three Israeli C-130 Hercules transports were secretly boarded by a deadly force of Israeli commandos who within hours attacked Entebbe under cover of darkness. In less than sixty minutes the commandos rushed the old terminal, gunned down the hijackers, and rescued 110 of the 113 hostages. The next day, July 4, Israel’s Premier Yitzhak Rabin triumphantly declared the mission “will become a legend”—which it surely has.1 Israel’s resolve and stealth in liberating her people is admired by her friends and begrudged by her enemies.
Actually, Israel’s resolve is nothing new because the same quality can be traced all the way back to the very beginning of the Hebrew nation in the prowess of their father Abraham. The kidnappers in his day (the Middle Bronze Age) were an international coalition of four eastern kings headed by King Chedorlaomer who attacked the Transjordan, defeating the city states of Sodom and her neighbors, carrying off a large number of hostages that included Abraham’s nephew Lot (cf. Genesis 14:5–13). Undaunted, Abraham recruited “318 trained men” (proto-commandos!) from his own household and took off in hot pursuit—until he closed in on the kidnappers some 120 miles later at the northernmost border of Canaan. And there, under the cover of night, Abram deployed his small forces in a surprise attack. His troops, riding slathering mounts, bore down on the hijackers and their hostages. Deadly arrows flew in the night, and bloody swords were raised gleaming in the dusty moonlight—and the four kings were put to flight. The Genesis account gives this Entebbe-like summary of Abram’s success: “Then he brought back all the possessions, and also brought back his kinsman Lot with his possessions, and the women and the people” (Genesis 14:16). Abram could be formidable. It was not wise to fool with Father Abram.
So when Abram returned to his home after the defeat of the kings, he was a hero at the pinnacle of martial success. Can you see him proudly astride his lumbering mount, smeared with the dirt and blood of battle, leading his 318 proud men plus Lot and all the captives and all the plunder through Salem? If so, you have the feel necessary to begin to appreciate Abram’s strange, mystic encounter with a shadowy figure of immense grandeur—Melchizedek, the priest-king of Salem. Genesis says:
And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) And he blessed him and said,
“Blessed be Abram by God Most High,
Possessor of heaven and earth;
and blessed be God Most High,
who has delivered your enemies into your hand!”
And Abram gave him a tenth of everything. (Genesis 14:18–20)
So mysterious. And think of this—this is the only historical mention of Melchizedek in the Old Testament. Puzzled, some ancient Jewish commentators identified Melchizedek with Shem, who was thought to have lived until Abram’s time (Targum Neofiti I).2 But if this was so, certainly Moses or David or the writer of Hebrews would have made much of it. Also such speculations are based on a very constrained reading of the genealogies of Genesis. Others have theorized that Melchizedek was a Christophany (a pre-incarnate appearance of Christ) rather than a historical person. But the statement of Hebrews 7:3, which refers to Melchizedek as “resembling the Son of God,” will not allow this because the Greek verb translated “resembling” always assumes two distinct and separate identities.3 The Son of God and Melchizedek were distinct persons.
The truth is that Melchizedek was the godly, residing Canaanite priest-king of Jerusalem. Whereas Abram was a descendant of the blessed Shem, Melchizedek was a descendant of the cursed Canaan (cf. Genesis 9:24–27). Nevertheless, Melchizedek, like Abram, had come to believe in the one true God. Abram had found him to be a true spiritual brother and therefore accepted his provision and blessings—and then gave Melchizedek a tenth of everything. In effect, Abram bowed before Melchizedek in paying him tithes. “Abram bows only to Melchizedek, in a story filled with kings” (Von Rad).4 Abram bowed before the one who was holding the place for the future Davidic dynasty and its ultimate son.
That was around 2000 b.c., and for a millennium there was no mention at all of Melchizedek, not even in retrospect. But in the tenth century b.c., when the psalmist David became King of Israel and made Jerusalem the royal city (making his house, in effect, the successor to Melchizedek’s earlier dynasty of priest-kings),5 David gave the famous oracles of Psalm 110:
The Lord says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.” (110:1)
The Lord has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.” (v. 4)
Here, though David was celebrating his own ascendancy to the throne, he also had in view one greater than himself because the Psalm begins with David calling him “Lord”—“The Lord says to my Lord …” (cf. Mark 12:35–37). David was indicating that the ultimate application of Melchizedek extended beyond himself. Psalm 110 declared that God was going to do something new by bringing into history a priest-king like Melchizedek. His priesthood would last “forever.” He would be appointed directly by God. A divine oath guaranteed it: “The Lord has sworn and will not change his mind.” What an intriguing prophecy! God was going to establish a totally new priesthood.
Now let your mind course ahead another thousand years to the apostolic age and imagine for a moment that you are the writer of the book of Hebrews, whose purpose in writing was to encourage the soon-to-be persecuted Jewish church. Also imagine yourself reflecting on Melchizedek’s history and prophecy and the apostolic teaching that connects Genesis 14 and Psalm 110, showing that they point to Christ (cf. Christ’s teaching in Matthew 22:44 and Luke 20:41–44 and Peter’s teaching in Acts 2:34, 35). You begin to muse and pray, and then everything falls into place.
Now in Hebrews 7 you write out what you have learned as a means of encouragement to the storm-tossed church. There is no teaching like it anywhere. This is, as we say today, heavy.
THE SIGNIFICANCE OF MELCHIZEDEK (HEBREWS 7:1–3)
In the writer’s opening statement, he concisely lays out the significance of the historical Melchizedek as a type of the ultimate priesthood of Christ.
For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.” (vv. 1–3)
Foreshadowing Christ’s character. For starters, the author of Hebrews has noted that Melchizedek’s titles foreshadowed the character of Christ. Melchizedek bore the title of king, which is mentioned four times in verses 1, 2. Jesus is, of course, the ultimate “King of kings and Lord of lords,” as will be written bold on his robe and thigh when he returns (Revelation 19:16). Significantly, Melchizedek was a priest-king, something that, by law, no Levitical priest could ever be. But Jesus became the ultimate priest-king, fulfilling to the letter what was promised through Zechariah regarding the Messiah: “Yes, it is He who will build the temple of the Lord, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices” (Zechariah 6:13, nasb, italics added; cf. Psalm 110:1, 4).
The title “Melchizedek,” our author explains, means “king of righteousness,” and the title “king of Salem” means “king of peace.” Significantly here, we should note that both the qualities of righteousness and peace were prophesied about the coming Messiah in Isaiah 9:6, 7, where his fourth title is “Prince of peace” (v. 6), and he is said to go on to rule with “righteousness” (v. 7). The New Testament identifies Jesus specifically as “Jesus Christ the righteous” (1 John 2:1). Jesus is the King of righteousness! Likewise the New Testament says of Jesus, “For he himself is our peace” (Ephesians 2:14). Jesus is the King of peace! So Jesus brings righteousness and peace together in his person. As the psalmist so beautifully had sung, in the Lord “righteousness and peace kiss each other” (Psalm 85:10). Righteousness and peace form the telltale kiss of his character.
But he is more: Jesus is King, the sovereign of righteousness and peace. As such, he is the bestower of all righteousness and peace. He is the sovereign giver of the kisses of peace and righteousness. As we shall see, he is the only one in whom peace and righteousness can be found. Therefore, we see that Melchizedek foreshadowed the character of Christ—his priesthood, his kingship, his righteousness, and his peace. Jesus came as a perfect king, a perfect priest, perfect righteousness, and perfect peace.
Foreshadowing Christ’s qualifications. Going deeper, the writer of Hebrews also sees a foreshadowing of Christ’s qualifications, because he writes that Melchizedek was “without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever” (v. 3). As we have noted, some have inferred from these words that Melchizedek must have been an angel who took on human form for Abram, or even a pre-incarnate appearance of Christ himself. But such interpretations are unnecessary, because the writer is simply using a rabbinical method of interpretation from silence. His point is that the Genesis account does not mention Melchizedek’s parents or genealogy or when he was born or died, thereby giving a type of what would be fleshed out in the qualifications of Christ.6
No genealogy. All Levitical priests had to have a priestly genealogy that could be traced all the way back to Aaron. But Melchizedek was “without father or mother or genealogy”—he had no priestly genealogy through Levi or Aaron. Likewise, while Jesus’ bloodline could be traced to Judah, he had no priestly genealogy. Jesus was in effect “without genealogy.” The point is, Jesus’ priesthood, just like Melchizedek’s, was based solely on the call of God, not on heredity. Jesus and Melchizedek were appointed as “priest[s] of the Most High God.”
No beginning/end. Secondly, all Levitical priests served limited terms of office—no more than thirty years.7 But with Melchizedek, there was no set beginning or end of his life. As William Lane says, “Melchizedek’s sudden appearance and equally sudden disappearance from recorded history awakens within a sensitive reader the notion of eternity.”8 What was foreshadowed in Melchizedek’s being without beginning or end was fully realized in Christ’s eternal priesthood. The writer of Hebrews caps his thoughts at the end of verse 3, saying, “resembling the Son of God he continues a priest forever”; or more exactly, “but being made like the Son of God he remains a priest continuously.” The silence of the Biblical record regarding Melchizedek’s days suggests a continuous priesthood for Melchizedek that foreshadows what perfectly was, and is, fulfilled in Christ, who ministers continually without interruption.9
Whereas the earthly high priest could only enter the Holy of Holies once a year and with great trepidation, Jesus lives in the heavenly Holy of Holies. There he perpetually prays for us. His whole being is one unceasing intercession for more life, for more blessing, for more holiness, for more love. There is no interruption. Just as the sun does not exist for one moment without pouring out its light, so our Lord Jesus, our Priest, cannot exist a single moment without interceding for his children—“he always lives to make intercession for them” (Hebrews 7:25).
The big picture that the writer wants us to see is that Jesus perfectly fulfills what was foreshadowed in the Genesis account of Melchizedek. Melchizedek’s character type as king, priest, righteousness, and peace was fulfilled to perfection in Christ. Melchizedek’s qualifications, being without genealogy and without beginning or end, prefigured Jesus’ who had no priestly genealogy or priestly term of service but was appointed by God and ministers eternally.
No one had ever brought all of this together in writing as the writer of Hebrews presented it. His heart was full, and he expected that his Jewish hearers would feel the same as they reflected on their unsure situations. So brimming over with joy, he then took them even higher in presenting the superiority of Melchizedek over the Levitical priesthood.
SUPERIORITY OF MELCHIZEDEK (HEBREWS 7:4–10)
Melchizedek’s superiority is presented through two events in his meeting with Abraham—tithing and blessing.
Tithing and superiority. In the ancient world, paying tithes to another was recognition of the other’s superiority and a sign of subjection to that person. In the event of Abram’s presenting his tithe to Melchizedek, we must remember that when Abram returned from his victory over the four kings, he was on a personal mountaintop. He had proven himself a man of great courage and of considerable capability. Moreover, in the eyes of succeeding generations of Jews he was considered to be the greatest of men. He was called “a friend of God” (James 2:23; cf. 2 Chronicles 20:7; Isaiah 41:8). He was the father of the nation of Israel—the patriarch.
But when he met Melchizedek, he recognized that personage’s greatness and paid him a “tenth part of everything”—literally, “the top of the heap”—the choicest spoils of war. It was a reasoned recognition by Abram that he was in the presence of one greater than himself. Our writer expresses proper astonishment: “See how great this man was to whom Abraham the patriarch gave a tenth of the spoils!” (v. 4). Melchizedek was a person of arching superiority.
The author has made a powerful point, but he realizes that some may diminish it in their minds by saying, “What’s the big deal? Levitical priests collect tithes too!” So in anticipation he further argues, “And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham. But this man who does not have his descent from them received tithes from Abraham” (vv. 5, 6a). His point is that the Levites’ ability to collect tithes came from the provision made by the Law and not from any natural superiority. But Melchizedek was different. He did “not have his descent from them,” and yet as a figure of immense superiority he collected tithes not from his people, but from Abram!
The author further builds on Melchizedek’s established superiority through tithing by noting that since the Scriptures do not list his end, he represents a living superior priesthood: “In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives” (v. 8).
For the final expression of the superiority of Melchizedek’s priesthood over the Levitical priesthood due to Abram’s tithing to Melchizedek, the writer appeals to the common belief that an ancestor contains all his descendants within himself. Thus he argues, “One might even say that Levi himself, who receives tithes, paid tithes through Abraham, for he was still in the loins of his ancestor when Melchizedek met him” (vv. 9, 10).
Even the Levitical priesthood acknowledged the superiority of Melchizedek’s priesthood—because it paid tithes to Melchizedek in advance.10 Our writer has taken the common Hebrew understanding that tithing to another established his superiority and has demonstrated from every angle that Melchizedek is superior.
Blessing and superiority. The other principle he uses to establish Melchizedek’s superiority is that in the matter of a formal biblical blessing, the superior always blesses the inferior. Just as Abram knew he should present a tithe to Melchizedek, he knew that he must bow and receive his prayer of blessing. Therefore, verses 6b, 7 tell us that Melchizedek “received tithes from Abraham and blessed him who had the promises. It is beyond dispute that the inferior is blessed by the superior.”
What a stupendous act on Abram’s part. Remember, God had told Abram, “in you all the families of the earth shall be blessed” (Genesis 12:3). Abram was the supreme blesser. All the rest of mankind were blessees! But he saw himself as inferior to Melchizedek who towered above him with mystic grandeur and received his blessing.
So we must conclude that Melchizedek’s priesthood, though it has only briefest mention in Scripture, is superior in every biblical and logical way to the Old Testament Levitical priesthood. Yet, realizing that, we must note that it was only a type of the ultimate superior priesthood of our Lord Jesus Christ who is “a priest forever after the order of Melchizedek” (Psalm 110:4). And as the antitype to the type, he supersedes it, just as living reality supersedes a photograph!
Though Melchizedek was “king of righteousness” and “king of peace,” he could never make men righteous or give them peace. He was only a type.
Righteousness. But Jesus—the grand, the true, the eternal Melchizedekian Priest-King—gives righteousness and peace. As to righteousness, we understand this: First, he is righteousness incarnate—“Jesus Christ the righteous” (1 John 2:1). He is intrinsically righteous, the essence of righteousness, the source of righteousness, the sum of righteousness. Second, Jesus is the bestower of righteousness. “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:21, 22; cf. Romans 1:17; 1 Corinthians 1:30; Philippians 3:9). Third, he is the priestly mediator of righteousness. In bestowing it, he becomes our personal Melchizedekian priest who prays for the working out of his righteousness in every area of our lives. He remains forever our King and Priest of righteousness.
Peace. But he is also the King of Peace, of which we understand this: His peace comes with the gift of righteousness—and never before it. The sequence is always righteousness, then peace. We understand, first, that he is peace—the “Prince of Peace” (Isaiah 9:6)—that he is the source and sum and essence of all peace—and that there is no peace without him. We understand, too, that he is the bestower of peace. When he came to earth the angels sang, “peace among those with whom he is pleased” (Luke 2:14). On the eve of his death he said, “Peace I leave with you; my peace I give to you” (John 14:27). And after his glorious resurrection, he came to his disciples again with the words “Peace be with you” (John 20:19). And finally, as our eternal priest he mediates our growth in peace as he prays for us. Jesus, our High Priest forever in the order of Melchizedek, is praying for our shalom—our wholeness and well-being. He is praying for it now!
Righteousness and peace have kissed in Christ—and that is the kiss that the King repeatedly bestows on his bride.
And this is what our gospel offers today to every heart that comes to Christ by faith.
• Righteousness, the King’s righteousness, which he will give to every heart that believes, so that person becomes the very righteousness of God.
• Peace, the King’s peace, that will become your constant possession in both good times and bad. Peace with God. Peace with yourself. Peace before your enemies.
• Prayer, the King’s prayers—unceasing unending, unrelenting.
Intercessor, friend of sinners,
Earth’s Redeemer, plead for me,
Where the songs of all the sinless
Sweep across the crystal sea.
William C. Dix, 1866
Hughes, R. K. (2004). Genesis : Beginning and blessing. Preaching the Word (213). Wheaton, Ill.: Crossway Books.
On June 27, 1976, armed operatives for the Popular Front for the Liberation of Palestine (PFLP) surprised the twelve crew members of an Air France jetliner and its ninety-one passengers, hijacking it to a destination unknown. The plane was tracked heading for Central Africa, where indeed it did land under the congenial auspices of then Ugandan President Idi Amin. And there it remained apparently secure at Entebbe Airport, where the hijackers spent the next seven days preparing for their next move. The hijackers were by all estimations in the driver’s seat.
However, 2,500 miles away in Tel Aviv three Israeli C-130 Hercules transports were secretly boarded by a deadly force of Israeli commandos who within hours attacked Entebbe under cover of darkness. In less than sixty minutes the commandos rushed the old terminal, gunned down the hijackers, and rescued 110 of the 113 hostages. The next day, July 4, Israel’s Premier Yitzhak Rabin triumphantly declared the mission “will become a legend”—which it surely has.1 Israel’s resolve and stealth in liberating her people is admired by her friends and begrudged by her enemies.
Actually, Israel’s resolve is nothing new because the same quality can be traced all the way back to the very beginning of the Hebrew nation in the prowess of their father Abraham. The kidnappers in his day (the Middle Bronze Age) were an international coalition of four eastern kings headed by King Chedorlaomer who attacked the Transjordan, defeating the city states of Sodom and her neighbors, carrying off a large number of hostages that included Abraham’s nephew Lot (cf. Genesis 14:5–13). Undaunted, Abraham recruited “318 trained men” (proto-commandos!) from his own household and took off in hot pursuit—until he closed in on the kidnappers some 120 miles later at the northernmost border of Canaan. And there, under the cover of night, Abram deployed his small forces in a surprise attack. His troops, riding slathering mounts, bore down on the hijackers and their hostages. Deadly arrows flew in the night, and bloody swords were raised gleaming in the dusty moonlight—and the four kings were put to flight. The Genesis account gives this Entebbe-like summary of Abram’s success: “Then he brought back all the possessions, and also brought back his kinsman Lot with his possessions, and the women and the people” (Genesis 14:16). Abram could be formidable. It was not wise to fool with Father Abram.
So when Abram returned to his home after the defeat of the kings, he was a hero at the pinnacle of martial success. Can you see him proudly astride his lumbering mount, smeared with the dirt and blood of battle, leading his 318 proud men plus Lot and all the captives and all the plunder through Salem? If so, you have the feel necessary to begin to appreciate Abram’s strange, mystic encounter with a shadowy figure of immense grandeur—Melchizedek, the priest-king of Salem. Genesis says:
And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) And he blessed him and said,
“Blessed be Abram by God Most High,
Possessor of heaven and earth;
and blessed be God Most High,
who has delivered your enemies into your hand!”
And Abram gave him a tenth of everything. (Genesis 14:18–20)
So mysterious. And think of this—this is the only historical mention of Melchizedek in the Old Testament. Puzzled, some ancient Jewish commentators identified Melchizedek with Shem, who was thought to have lived until Abram’s time (Targum Neofiti I).2 But if this was so, certainly Moses or David or the writer of Hebrews would have made much of it. Also such speculations are based on a very constrained reading of the genealogies of Genesis. Others have theorized that Melchizedek was a Christophany (a pre-incarnate appearance of Christ) rather than a historical person. But the statement of Hebrews 7:3, which refers to Melchizedek as “resembling the Son of God,” will not allow this because the Greek verb translated “resembling” always assumes two distinct and separate identities.3 The Son of God and Melchizedek were distinct persons.
The truth is that Melchizedek was the godly, residing Canaanite priest-king of Jerusalem. Whereas Abram was a descendant of the blessed Shem, Melchizedek was a descendant of the cursed Canaan (cf. Genesis 9:24–27). Nevertheless, Melchizedek, like Abram, had come to believe in the one true God. Abram had found him to be a true spiritual brother and therefore accepted his provision and blessings—and then gave Melchizedek a tenth of everything. In effect, Abram bowed before Melchizedek in paying him tithes. “Abram bows only to Melchizedek, in a story filled with kings” (Von Rad).4 Abram bowed before the one who was holding the place for the future Davidic dynasty and its ultimate son.
That was around 2000 b.c., and for a millennium there was no mention at all of Melchizedek, not even in retrospect. But in the tenth century b.c., when the psalmist David became King of Israel and made Jerusalem the royal city (making his house, in effect, the successor to Melchizedek’s earlier dynasty of priest-kings),5 David gave the famous oracles of Psalm 110:
The Lord says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.” (110:1)
The Lord has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.” (v. 4)
Here, though David was celebrating his own ascendancy to the throne, he also had in view one greater than himself because the Psalm begins with David calling him “Lord”—“The Lord says to my Lord …” (cf. Mark 12:35–37). David was indicating that the ultimate application of Melchizedek extended beyond himself. Psalm 110 declared that God was going to do something new by bringing into history a priest-king like Melchizedek. His priesthood would last “forever.” He would be appointed directly by God. A divine oath guaranteed it: “The Lord has sworn and will not change his mind.” What an intriguing prophecy! God was going to establish a totally new priesthood.
Now let your mind course ahead another thousand years to the apostolic age and imagine for a moment that you are the writer of the book of Hebrews, whose purpose in writing was to encourage the soon-to-be persecuted Jewish church. Also imagine yourself reflecting on Melchizedek’s history and prophecy and the apostolic teaching that connects Genesis 14 and Psalm 110, showing that they point to Christ (cf. Christ’s teaching in Matthew 22:44 and Luke 20:41–44 and Peter’s teaching in Acts 2:34, 35). You begin to muse and pray, and then everything falls into place.
Now in Hebrews 7 you write out what you have learned as a means of encouragement to the storm-tossed church. There is no teaching like it anywhere. This is, as we say today, heavy.
THE SIGNIFICANCE OF MELCHIZEDEK (HEBREWS 7:1–3)
In the writer’s opening statement, he concisely lays out the significance of the historical Melchizedek as a type of the ultimate priesthood of Christ.
For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.” (vv. 1–3)
Foreshadowing Christ’s character. For starters, the author of Hebrews has noted that Melchizedek’s titles foreshadowed the character of Christ. Melchizedek bore the title of king, which is mentioned four times in verses 1, 2. Jesus is, of course, the ultimate “King of kings and Lord of lords,” as will be written bold on his robe and thigh when he returns (Revelation 19:16). Significantly, Melchizedek was a priest-king, something that, by law, no Levitical priest could ever be. But Jesus became the ultimate priest-king, fulfilling to the letter what was promised through Zechariah regarding the Messiah: “Yes, it is He who will build the temple of the Lord, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices” (Zechariah 6:13, nasb, italics added; cf. Psalm 110:1, 4).
The title “Melchizedek,” our author explains, means “king of righteousness,” and the title “king of Salem” means “king of peace.” Significantly here, we should note that both the qualities of righteousness and peace were prophesied about the coming Messiah in Isaiah 9:6, 7, where his fourth title is “Prince of peace” (v. 6), and he is said to go on to rule with “righteousness” (v. 7). The New Testament identifies Jesus specifically as “Jesus Christ the righteous” (1 John 2:1). Jesus is the King of righteousness! Likewise the New Testament says of Jesus, “For he himself is our peace” (Ephesians 2:14). Jesus is the King of peace! So Jesus brings righteousness and peace together in his person. As the psalmist so beautifully had sung, in the Lord “righteousness and peace kiss each other” (Psalm 85:10). Righteousness and peace form the telltale kiss of his character.
But he is more: Jesus is King, the sovereign of righteousness and peace. As such, he is the bestower of all righteousness and peace. He is the sovereign giver of the kisses of peace and righteousness. As we shall see, he is the only one in whom peace and righteousness can be found. Therefore, we see that Melchizedek foreshadowed the character of Christ—his priesthood, his kingship, his righteousness, and his peace. Jesus came as a perfect king, a perfect priest, perfect righteousness, and perfect peace.
Foreshadowing Christ’s qualifications. Going deeper, the writer of Hebrews also sees a foreshadowing of Christ’s qualifications, because he writes that Melchizedek was “without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever” (v. 3). As we have noted, some have inferred from these words that Melchizedek must have been an angel who took on human form for Abram, or even a pre-incarnate appearance of Christ himself. But such interpretations are unnecessary, because the writer is simply using a rabbinical method of interpretation from silence. His point is that the Genesis account does not mention Melchizedek’s parents or genealogy or when he was born or died, thereby giving a type of what would be fleshed out in the qualifications of Christ.6
No genealogy. All Levitical priests had to have a priestly genealogy that could be traced all the way back to Aaron. But Melchizedek was “without father or mother or genealogy”—he had no priestly genealogy through Levi or Aaron. Likewise, while Jesus’ bloodline could be traced to Judah, he had no priestly genealogy. Jesus was in effect “without genealogy.” The point is, Jesus’ priesthood, just like Melchizedek’s, was based solely on the call of God, not on heredity. Jesus and Melchizedek were appointed as “priest[s] of the Most High God.”
No beginning/end. Secondly, all Levitical priests served limited terms of office—no more than thirty years.7 But with Melchizedek, there was no set beginning or end of his life. As William Lane says, “Melchizedek’s sudden appearance and equally sudden disappearance from recorded history awakens within a sensitive reader the notion of eternity.”8 What was foreshadowed in Melchizedek’s being without beginning or end was fully realized in Christ’s eternal priesthood. The writer of Hebrews caps his thoughts at the end of verse 3, saying, “resembling the Son of God he continues a priest forever”; or more exactly, “but being made like the Son of God he remains a priest continuously.” The silence of the Biblical record regarding Melchizedek’s days suggests a continuous priesthood for Melchizedek that foreshadows what perfectly was, and is, fulfilled in Christ, who ministers continually without interruption.9
Whereas the earthly high priest could only enter the Holy of Holies once a year and with great trepidation, Jesus lives in the heavenly Holy of Holies. There he perpetually prays for us. His whole being is one unceasing intercession for more life, for more blessing, for more holiness, for more love. There is no interruption. Just as the sun does not exist for one moment without pouring out its light, so our Lord Jesus, our Priest, cannot exist a single moment without interceding for his children—“he always lives to make intercession for them” (Hebrews 7:25).
The big picture that the writer wants us to see is that Jesus perfectly fulfills what was foreshadowed in the Genesis account of Melchizedek. Melchizedek’s character type as king, priest, righteousness, and peace was fulfilled to perfection in Christ. Melchizedek’s qualifications, being without genealogy and without beginning or end, prefigured Jesus’ who had no priestly genealogy or priestly term of service but was appointed by God and ministers eternally.
No one had ever brought all of this together in writing as the writer of Hebrews presented it. His heart was full, and he expected that his Jewish hearers would feel the same as they reflected on their unsure situations. So brimming over with joy, he then took them even higher in presenting the superiority of Melchizedek over the Levitical priesthood.
SUPERIORITY OF MELCHIZEDEK (HEBREWS 7:4–10)
Melchizedek’s superiority is presented through two events in his meeting with Abraham—tithing and blessing.
Tithing and superiority. In the ancient world, paying tithes to another was recognition of the other’s superiority and a sign of subjection to that person. In the event of Abram’s presenting his tithe to Melchizedek, we must remember that when Abram returned from his victory over the four kings, he was on a personal mountaintop. He had proven himself a man of great courage and of considerable capability. Moreover, in the eyes of succeeding generations of Jews he was considered to be the greatest of men. He was called “a friend of God” (James 2:23; cf. 2 Chronicles 20:7; Isaiah 41:8). He was the father of the nation of Israel—the patriarch.
But when he met Melchizedek, he recognized that personage’s greatness and paid him a “tenth part of everything”—literally, “the top of the heap”—the choicest spoils of war. It was a reasoned recognition by Abram that he was in the presence of one greater than himself. Our writer expresses proper astonishment: “See how great this man was to whom Abraham the patriarch gave a tenth of the spoils!” (v. 4). Melchizedek was a person of arching superiority.
The author has made a powerful point, but he realizes that some may diminish it in their minds by saying, “What’s the big deal? Levitical priests collect tithes too!” So in anticipation he further argues, “And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham. But this man who does not have his descent from them received tithes from Abraham” (vv. 5, 6a). His point is that the Levites’ ability to collect tithes came from the provision made by the Law and not from any natural superiority. But Melchizedek was different. He did “not have his descent from them,” and yet as a figure of immense superiority he collected tithes not from his people, but from Abram!
The author further builds on Melchizedek’s established superiority through tithing by noting that since the Scriptures do not list his end, he represents a living superior priesthood: “In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives” (v. 8).
For the final expression of the superiority of Melchizedek’s priesthood over the Levitical priesthood due to Abram’s tithing to Melchizedek, the writer appeals to the common belief that an ancestor contains all his descendants within himself. Thus he argues, “One might even say that Levi himself, who receives tithes, paid tithes through Abraham, for he was still in the loins of his ancestor when Melchizedek met him” (vv. 9, 10).
Even the Levitical priesthood acknowledged the superiority of Melchizedek’s priesthood—because it paid tithes to Melchizedek in advance.10 Our writer has taken the common Hebrew understanding that tithing to another established his superiority and has demonstrated from every angle that Melchizedek is superior.
Blessing and superiority. The other principle he uses to establish Melchizedek’s superiority is that in the matter of a formal biblical blessing, the superior always blesses the inferior. Just as Abram knew he should present a tithe to Melchizedek, he knew that he must bow and receive his prayer of blessing. Therefore, verses 6b, 7 tell us that Melchizedek “received tithes from Abraham and blessed him who had the promises. It is beyond dispute that the inferior is blessed by the superior.”
What a stupendous act on Abram’s part. Remember, God had told Abram, “in you all the families of the earth shall be blessed” (Genesis 12:3). Abram was the supreme blesser. All the rest of mankind were blessees! But he saw himself as inferior to Melchizedek who towered above him with mystic grandeur and received his blessing.
So we must conclude that Melchizedek’s priesthood, though it has only briefest mention in Scripture, is superior in every biblical and logical way to the Old Testament Levitical priesthood. Yet, realizing that, we must note that it was only a type of the ultimate superior priesthood of our Lord Jesus Christ who is “a priest forever after the order of Melchizedek” (Psalm 110:4). And as the antitype to the type, he supersedes it, just as living reality supersedes a photograph!
Though Melchizedek was “king of righteousness” and “king of peace,” he could never make men righteous or give them peace. He was only a type.
Righteousness. But Jesus—the grand, the true, the eternal Melchizedekian Priest-King—gives righteousness and peace. As to righteousness, we understand this: First, he is righteousness incarnate—“Jesus Christ the righteous” (1 John 2:1). He is intrinsically righteous, the essence of righteousness, the source of righteousness, the sum of righteousness. Second, Jesus is the bestower of righteousness. “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:21, 22; cf. Romans 1:17; 1 Corinthians 1:30; Philippians 3:9). Third, he is the priestly mediator of righteousness. In bestowing it, he becomes our personal Melchizedekian priest who prays for the working out of his righteousness in every area of our lives. He remains forever our King and Priest of righteousness.
Peace. But he is also the King of Peace, of which we understand this: His peace comes with the gift of righteousness—and never before it. The sequence is always righteousness, then peace. We understand, first, that he is peace—the “Prince of Peace” (Isaiah 9:6)—that he is the source and sum and essence of all peace—and that there is no peace without him. We understand, too, that he is the bestower of peace. When he came to earth the angels sang, “peace among those with whom he is pleased” (Luke 2:14). On the eve of his death he said, “Peace I leave with you; my peace I give to you” (John 14:27). And after his glorious resurrection, he came to his disciples again with the words “Peace be with you” (John 20:19). And finally, as our eternal priest he mediates our growth in peace as he prays for us. Jesus, our High Priest forever in the order of Melchizedek, is praying for our shalom—our wholeness and well-being. He is praying for it now!
Righteousness and peace have kissed in Christ—and that is the kiss that the King repeatedly bestows on his bride.
And this is what our gospel offers today to every heart that comes to Christ by faith.
• Righteousness, the King’s righteousness, which he will give to every heart that believes, so that person becomes the very righteousness of God.
• Peace, the King’s peace, that will become your constant possession in both good times and bad. Peace with God. Peace with yourself. Peace before your enemies.
• Prayer, the King’s prayers—unceasing unending, unrelenting.
Intercessor, friend of sinners,
Earth’s Redeemer, plead for me,
Where the songs of all the sinless
Sweep across the crystal sea.
William C. Dix, 1866
Hughes, R. K. (2004). Genesis : Beginning and blessing. Preaching the Word (213). Wheaton, Ill.: Crossway Books.
sung by Rick at 10:12 AM
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