Then Melchizedek
The name "Melchizedek" is derived from two Hebrew words: "melek," meaning "king," and "tsedeq," meaning "righteousness." Thus, Melchizedek is often understood as "king of righteousness." This title is significant as it prefigures the ultimate King of Righteousness, Jesus Christ, who is both King and Priest. Melchizedek's sudden appearance and lack of genealogy in the biblical narrative have intrigued scholars and theologians, leading to his typological association with Christ, as seen in Hebrews 7.

king of Salem
"Salem" is traditionally identified with Jerusalem, and the name itself means "peace." Thus, Melchizedek is not only a king of righteousness but also a king of peace. This dual kingship is a profound foreshadowing of Christ, who is the Prince of Peace and the ultimate King of Kings. The historical and geographical context of Salem as an ancient city that would become Jerusalem adds depth to the understanding of Melchizedek's role and significance.

brought out bread and wine
The act of bringing out "bread and wine" is rich with symbolic meaning. In the ancient Near East, bread and wine were staples of sustenance and hospitality, symbolizing provision and fellowship. In the Christian tradition, this act is seen as a precursor to the Eucharist, where bread and wine represent the body and blood of Christ. This connection underscores the continuity of God's redemptive plan from the Old Testament to the New Testament.

He was priest of God Most High
The title "priest of God Most High" is significant because it establishes Melchizedek as a priestly figure before the Levitical priesthood was instituted. The Hebrew term for "God Most High" is "El Elyon," emphasizing God's supreme sovereignty and authority. Melchizedek's priesthood is unique and eternal, as later expounded in the book of Hebrews, where Christ is described as a priest forever in the order of Melchizedek. This highlights the eternal and universal nature of Christ's priesthood, transcending the limitations of the Levitical system.

(18) Melchizedek king of Salem.--There is a Salem near Scythopolis in the tribe of Ephraim, near to which John baptised (John 3:23, where it is called Salim), and Jerome mentions that some local ruins there were said to be the remains of Melchizedek's palace. But such traditions are of little value, and we may eel certain that the place was really Jerusalem (Psalm 76:2); for it lay on Abram's route homeward, and was within a reasonable distance of Sodom, which, as we have seen, lay in the Ciccar of Jericho, at the northern end of the Dead Sea. Salem is a common name for towns in Palestine (Conder, Tent-work, i. 91), and the village in Ephraim is too remote to have been the place of meeting.

In Melchizedek we have a type of Christ (Psalm 110:4; Hebrews 5:6; Hebrews 5:10; Hebrews 7:1-21), and so venerable is his character and aspect that Jewish tradition identified him with the patriarch Shem, thus reconciling also to themselves his superiority over their forefather Abraham. But this idea is contradicted by Hebrews 7:3. He was more probably the king of some Semitic race who still occupied Salem, but from whom it was at a subsequent period wrested by the Jebusites, who called it Jebus, after the name of their ancestor (Judges 19:10-11). Up to David's days it seems to have still had a titular king (2Samuel 24:23), and upon his conquest of it its old name reappears, but with a prefix, and henceforward it was known as Jeru-salem, that is (probably), the possession of Salem. . . .

Verse 18. - And Melchisedeck. "King of righteousness" (Hebrews 7:2); an indication that the Canaanitish language was Shemitie, having been probably 'adopted from the original Shemite inhabitants of the country. Not a titular designation, like Augustus, Pharaoh, or Malek-ol-adel (rexjustus) of the Mohammedan kings (Cajetan), but the name of a person; neither an angel (Origen), nor the Holy Ghost (Hieracas), nor some great Divine power (the Melchisedecians), all of which interpretations are baseless conjectures; nor Christ (Ambrose), which is contrary to Hebrews 6:20; Norghem (Targums, Lyre, Willet, Luther, Ainsworth), which Hebrews 7:3 sufficiently negatives; but most probably a Canaanitish prince by whom the true faith was retained amid the gloom of surrounding heathenism (Josephus, Irenaeus, Eusebius, Calvin, A Lapide, Delitzsch, Keil, Rosenmüller, Candlish, Bush), though it has been suggested that "the enlightenment of the king of Salem was but a ray of the sun of Abram's faith" (Kalisch), an opinion difficult to harmonize with Hebrews 7:4. King of Salem = "king of peace (Hebrews 7:1). The capital of Melchisedeck was either Jerusalem, of which the ancient name was Salem, as in Psalm 76:2 (Josephus, Onkelos, Aben Ezra, Kimchi, Knobel, Delitzsch, Keil, Kalisch, Murphy, Bush); or a city on the other side Jordan en route from Damascus to Sodom (Ewald); or, though less likely, as being too remote from Sodom and the king's dale, Salem in the tribe of Ephraim, a city near Scythopolis, where the ruins of Melchisedeck's palace were said to exist (Jerome), and near to which John baptized (Bochart). Brought forth bread and wine. As a refreshment to the patriarch and his soldiers (Josephus, Calvin, Clarke, Rosenmüller), which, however, was the less necessary since the spoils of the conquered foe were in possession of Abram and his men (Kalisch); hence mainly as a symbol, not of his transference of the soil of Canaan to the patriarch, bread and wine being the chief productions of the ground (Lightfoot), or of his gratitude to Abram, who had recovered for the land peace, freedom, and prosperity (Delitzsch), or of the institution of the Supper by the Lord Jesus Christ (Bush); but of the priestly benediction which followed and of the spiritual refreshment which it conferred upon the soul of Abram (Kalisch, Murphy). The Romish idea, that the act of Melchisedeck was sacrificial, is precluded by the statement that he brought forth the bread and wine before the people, and not before God. And he was the priest. Cohen; one who undertakes another's cause, hence one who acts as mediator between God and man, though the primary signification of the root is doubtful and disputed. The necessity for this office has its ground in the sinfulness of man, which disqualifies him for direct intercourse with a holy Being (cf. Kurtz, 'Sacrificial Worship,' ch. 1. b.). The occurrence of this term, here mentioned for the flint time, implies the existence of a regularly-constituted form of worship by means of priests and sacrifice. Hence the Mosaic cultus afterwards instituted may only have been a resuscitation and further development of what had existed from the beginning. Of the most high God. Literally, El-Ellen, a proper name for the Supreme Deity (occurring only here, in the narrative of Abram's interview with the kings); of which the first term, El, from the same root as Elohim (Genesis 1:1, q.v.), signifies the Strong One, and is seldom applied to God without some qualifying attribute or cognomen, as El-Shaddai, or El, the God of Israel; and the second, 'Elion (occurring frequently afterwards, as in Numbers 24:16; Deuteronomy 32:8; Psalm 7:18 [Psalm 7:17]; Psalms 9:2), describes God as the High, the Highest, the Exalted, the Supreme, and is sometimes used in conjunction with Jehovah (Psalm. 7:18 [Psalm 7:17]), and with Elohim (Psalm 57:3 [Psalm 57:2]), while sometimes it stands alone (Psalm 21:8 [Psalm 21:7]). Most probably the designation here describes the name under which the Supreme Deity was worshipped by Melchisedeck and the king of Sodom, whom Abram recognizes as followers of the true God by identifying, as in Ver. 22, El-Elion with Jehovah (cf. Quarry, p. 426).

Parallel Commentaries ...


Then Melchizedek
צֶ֙דֶק֙ (ṣe·ḏeq)
Conjunctive waw | Noun - proper - masculine singular
Strong's 4442: Melchizedek -- 'my king is right', an early king of Salem

king
מֶ֣לֶךְ (me·leḵ)
Noun - masculine singular construct
Strong's 4428: A king

of Salem
שָׁלֵ֔ם (šā·lêm)
Noun - proper - feminine singular
Strong's 8004: Salem -- 'peaceful', an early name of Jerusalem

brought out
הוֹצִ֖יא (hō·w·ṣî)
Verb - Hifil - Perfect - third person masculine singular
Strong's 3318: To go, bring, out, direct and proxim

bread
לֶ֣חֶם (le·ḥem)
Noun - masculine singular
Strong's 3899: Food, bread, grain

and wine—
וָיָ֑יִן (wā·yā·yin)
Conjunctive waw | Noun - masculine singular
Strong's 3196: Wine, intoxication

since he
וְה֥וּא (wə·hū)
Conjunctive waw | Pronoun - third person masculine singular
Strong's 1931: He, self, the same, this, that, as, are

was priest
כֹהֵ֖ן (ḵō·hên)
Noun - masculine singular
Strong's 3548: Priest

of God
לְאֵ֥ל (lə·’êl)
Preposition-l | Noun - masculine singular
Strong's 410: Strength -- as adjective, mighty, the Almighty

Most High—
עֶלְיֽוֹן׃ (‘el·yō·wn)
Adjective - masculine singular
Strong's 5945: An elevation, lofty, as title, the Supreme


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OT Law: Genesis 14:18 Melchizedek king of Salem brought out bread (Gen. Ge Gn)