An incident of the deepest interest here takes us by surprise. The connecting link in the narrative is obviously the place where the king of Sodom meets with Abram. The King's dale is plainly adjacent to the royal residence of Melkizedec, who therefore comes forth to greet and entertain the returning victor. This prince is the king of Shalem. This is apparently an ancient name of Jerusalem, which is so designated in Psalm 76:8. The other Shalem, which lay in the vicinity of Shekem (Genesis 33:18, if this be a proper name) is far away from the King's dale and the town of Sodom. Jerusalem is convenient to these localities, and contains the element Shalem in its composition, as the name signifies the foundation of peace (Shalom).

The king of Shalem, by name king of righteousness, and by office king of peace, "brought forth bread and wine." These are the standing elements of a simple repast for the refreshment of the body. In after times they were by divine appointment placed on the table of the presence in the tabernacle Exodus 25:29-30. They were the accompaniments of the Paschal lamb Matthew 26:26-27, and they were adopted by the Messiah as the sacred symbols of that heavenly fare, of which, if a man partake, he shall live forever John 6:48-58. The Author of revelation has made all nature intrinsically good and pure. He has realized therein a harmony of the laws of intelligence and design; everything meets and matches all that comes into contact with it; and all together form a cosmos, a system of things, a unity of types and antitypes. His word cannot but correspond to His work. Bread and wine are common things, familiar to the eye, the touch, and the taste of men. The Great Teacher takes them up out of the hands of man as emblems of grace, mercy, and peace, through an accepted ransom, of the lowliest as well as the loftiest boon of an everlasting salvation, and they have never lost their significance or appropriateness.

And he was priest to the most high God. - From this we are assured that the bread and wine refreshed not only the body, but the soul of Abram. In close connection with the preceding sentence, it seems to intimate that the bringing forth of bread and wine was a priestly act, and, accordingly, the crowning part of a sacred feast. The כהן kohen, or priest, who is here mentioned for the first time in Scripture, was one who acted in sacred things on the part of others. He was a mediator between God and man, representing God holding out the hand of mercy, and man reaching forth the hand of faith. The necessity of such an orifice grew out of the distance between God and man produced by sin. The business of the priest was to offer sacrifice and to intercede; in the former making amends to the law, in the latter appealing to the mercy of God. We do not learn by express statement what was the mode of intervention on the part of Melkizedec. But we know that sacrifice was as early as Habel, and that calling on the name of the Lord was commenced in the time of Enosh. These were early forms of approach to God. The offices of king and priest were combined in Melkizedec - a condition of things often exemplified in after times.

The most high God. - Here we meet with a new name of God, El, the Lasting, the Mighty, cognate with Elohim, and previously occurring in the compound proper names Mebujael, Mahalalel, and Bethel. We have also an epithet of God, "Elion the most high," now appearing for the first time. Hence, we perceive that the unity, the omnipotence, and the absolute pre-eminence of God were still living in the memory and conscience of a section at least of the inhabitants of this land. Still more, the worship of God was not a mere domestic custom, in which the father or head of the family officiated, but a public ordinance conducted by a stated functionary. And, lastly, the mode of worship was of such a nature as to represent the doctrine and acknowledge the necessity of an atonement, since it was performed by means of a priest.

Genesis 14:18

And he blessed him. - Here it comes out clearly that Melkizedec acts not only in a civil but in a sacred capacity. He blesses Abram. In the form of benediction employed we have two parts: the former of which is strictly a blessing or asking of good things for the person in question. "Blessed be Abram." It is the part of the father to bless the child, of the patriarch or superior to bless the subject or inferior, and of the priest to bless the people Hebrews 7:7. Here, accordingly, Melkizedec assumes and Abram concedes to him the superiority. The Most High God is here further designated as the Founder of heaven and earth, the great Architect or Builder, and, therefore, Possessor of all things. There is here no indistinct allusion to the creation of "heaven and earth," mentioned in the opening of the Book of God. This is a manifest identification of the God of Melkizedec with the one Creator and Upholder of all things. We have here no mere local or national deity, with limited power and province, but the sole and supreme God of the universe and of man.

And Melchizedek, king of Salem - A thousand idle stories have been told about this man, and a thousand idle conjectures spent on the subject of his short history given here and in Hebrews 7.At present it is only necessary to state that he appears to have been as real a personage as Bera, Birsha, or Shinab, though we have no more of his genealogy than we have of theirs.

Brought forth bread and wine - Certainly to refresh Abram and his men, exhausted with the late battle and fatigues of the journey; not in the way of sacrifice, etc.; this is an idle conjecture.

He was the priest of the most high God - He had preserved in his family and among his subjects the worship of the true God, and the primitive patriarchal institutions; by these the father of every family was both king and priest, so Melchizedek, being a worshipper of the true God, was priest among the people, as well as king over them.

Melchizedek is called here king of Salem, and the most judicious interpreters allow that by Salem, Jerusalem is meant. That it bore this name anciently is evident from Psalm 76:1, Psalm 76:2 : "In Judah is God known; his name is great in Israel. In Salem also is his tabernacle, and his dwelling place in Zion." From the use made of this part of the sacred history by David, Psalm 110:4, and by St. Paul, Hebrews 7:1-10, we learn that there was something very mysterious, and at the same time typical, in the person, name, office, residence, and government of this Canaanitish prince. 1. In his person he was a representative and type of Christ; see the scriptures above referred to. 2. His name, מלכי צדק malki tsedek, signifies my righteous king, or king of righteousness. This name he probably had from the pure and righteous administration of his government; and this is one of the characters of our blessed Lord, a character which can be applied to him only, as he alone is essentially righteous, and the only Potentate; but a holy man, such as Melchizedek, might bear this name as his type or representative. 3. Office; he was a priest of the most high God. The word כהן cohen, which signifies both prince and priest, because the patriarchs sustained this double office, has both its root and proper signification in the Arabic; kahana signifies to approach, draw near, have intimate access to; and from hence to officiate as priest before God, and thus have intimate access to the Divine presence: and by means of the sacrifices which he offered he received counsel and information relative to what was yet to take place, and hence another acceptation of the word, to foretell, predict future events, unfold hidden things or mysteries; so the lips of the priests preserved knowledge, and they were often the interpreters of the will of God to the people. Thus we find that Melchizedek, being a priest of the most high God, represented Christ in his sacerdotal character, the word priest being understood as before explained. 4. His residence; he was king of Salem. שלם shalam signifies to make whole, complete, or perfect; and hence it means peace, which implies the making whole the breaches made in the political and domestic union of kingdoms, states, families, etc., making an end of discord, and establishing friendship. Christ is called the Prince of peace, because, by his incarnation, sacrifice, and mediation, he procures and establishes peace between God and man; heals the breaches and dissensions between heaven and earth, reconciling both; and produces glory to God in the highest, and on earth peace and good will among men. His residence is peace and quietness and assurance for ever, in every believing upright heart. He governs as the Prince and Priest of the most high God, ruling in righteousness, mighty to save; and he ever lives to make intercession for, and save to the uttermost all who come unto the Father by him. See the notes on Hebrews 7 (note).

And Melchizedek king of Salem brought forth bread and wine,.... Both the Targums of Jonathan and Jerusalem say, this is Shem the son of Noah, and which is the sense of the Jewish writers in general, and of many Christian ones; but, though it is highly probable he was living at this time, yet it is not easy to account for it why his name should be changed, or that he should reign in a country in the possession of his brother's son; or that he should meet Abram, and congratulate him on the slaughter of one of his own descendants, as Chedorlaomer was; and especially it cannot be said of him that he was without father or mother, or that those were not known, since Shem's parentage and pedigree are famous enough; some have thought him to be more than a mere man, even the Son of God himself, but he is manifestly distinguished from him in Hebrews 7:3; he seems to be what Josephus (k) says he was, a Canaanitish prince, a pious and religious man, eminently raised up by God, and whose genealogy was kept a secret, that he might be in this as in other things a type of Christ; but that he should be Canaan himself, as Dr. Clayton (l) thinks, a brother of Metsir, or Mizraim, the second son of Ham, being by Sanchoniatho called Sedec, is not likely, since he was cursed by Noah. Salem, of which he was king, is by the above Targums said to be Jerusalem, and which is the opinion of many writers, Jewish and Christian, and of which opinion I myself was formerly; see Gill on Hebrews 7:1; Jerusalem being plainly called Salem, Psalm 76:2, but it seems clear from hence that it must be near to Sodom, and lay in the way between Damascus and Sodom; whereas Jerusalem was in a contrary situation, and lay nearly forty miles from Sodom; for Josephus says (m), the lake Asphaltites, where Sodom once stood, was three hundred furlongs from Jerusalem, which is about thirty eight miles; and Jerom relates (n), that Salem was a town near Scythopolis, which was so called in his times, and where was showed the palace of Melchizedek, which, by the largeness of the ruins, appeared to have been very magnificent, and takes it to be the same place with Shalem in Genesis 33:18; and Salim, near to which John was baptizing, John 3:23, this great man "brought forth bread and wine"; not as a priest for an offering, but as a munificent king, to refresh Abram and his weary troops, and which the king of Sodom could not do, because the victuals of that place were carried off by the four kings, Genesis 14:11; and as Abram had the land of Canaan by promise, and now had made conquest in it over the invaders of it, Melchizedek, sensible of his right unto it, brings forth the best fruits of it, and, as Dr. Lightfoot observes (o), tenders them to him as "livery and seisin" of it: in this Melchizedek was a type of Christ, who comforts and refreshes his hungry and weary people with himself, the bread of life, and with the wine of his love, as well as his name and title agree with him, who is a righteous King and Prince of Peace, Jeremiah 23:5,

and he was the priest of the most high God; a priest as well as a king, as in many countries princes were both (p); and in this he was a type of Christ in his kingly and priestly offices, who is a priest upon the throne, both king and priest, Zechariah 6:13. Melchizedek was a priest not of any of the Phoenician deities, but of the true and living God, who is above all gods, dwells in the highest heaven, and is the most High over all the earth; by him was he called to this office and invested with it, and he ministered to him in it.

(k) De Bello Jud. l. 6. c. 10. (l) Chronology of the Hebrew Bible, p. 100. (m) Autiqu. l. 15. c. 6. sect. 2.((n) Ad Evagrium, tom. 3. fol. 13. E. (o) Works, vol. 1. p. 694. (p) "Rex Anius, rex idem hominum Phoebique sacerdos", Virgil. Aeneid. l. 3. vid. Servium in loc.

And Melchizedek king of Salem {h} brought forth bread and wine: and he was the priest of the most high God.

(h) For Abram and his soldiers refreshment, not to offer sacrifice.

14:18 The Rabbins say, that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by this name. But as nothing is expressly revealed concerning it, we can determine nothing. He brought forth bread and wine - For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king. As priest of the most high God he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were.

[1] Melchizedek

Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" Heb 6:20 refers to the royal authority and unending duration of Christ's high priesthood Heb 7:23,24. The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness, King of peace Isa 11:4-9 Heb 7:2 and in the endlessness of his priesthood; but the Aaronic priesthood typifies His priestly work.

[2] most high God

"Most high," or "most high God" (Heb. El Elyon). "Elyon means simply "highest."

(1) The first revelation of this name (Gen 14:8) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings Gen 14:1-17 is met by Melchizedek, King of Salem. . . the "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I have lift up mine hand unto the Lord [Jehovah], the most high God [El-Elyon], the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. Gen 14:18-23.

(a) The Lord (Jehovah) is know to a Gentile king (Melchizedek) by the name "most high god" [El Elyon);

(b) a Gentile is the priest of El Elyon and

(c) His distinctive character as most high God is "possessor of heaven and earth."

Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nations [i.e. Gentiles] their inheritance, when he separated the sons of Adam," etc. Dt 32:8. As "possessor heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared Dt 32.8. To the same purport is the use of the name in Daniel, the book of Gentile prophecy Dan 3:26 4:17,24,25,32,34,35 5:18,21.

(2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres:

(a) the heavenly authority of El Elyon (e.g. Dan 4:35,37 Isa 14:13,14 Mt 28:18

(b) the earthly authority of El Elyon (e.g). Dt 32:8 Ps 9:2-5 21:7 47:2-4 56:2,3 82:6,8 83:16-18 91:9-12 2Sam 22:14,15 Dan 5:18

See, for other names of Deity:

See Scofield Note: "Gen 1:1"

See Scofield Note: "Gen 2:4"

See Scofield Note: "Gen 2:7"

See Scofield Note: "Gen 15:2"

See Scofield Note: "Gen 17:1"

See Scofield Note: "Gen 21:33"

18. Melchizedek-This victory conferred a public benefit on that part of the country; and Abram, on his return, was treated with high respect and consideration, particularly by the king of Sodom and Melchizedek, who seems to have been one of the few native princes, if not the only one, who knew and worshipped, "the most high God," whom Abram served. This king who was a type of the Saviour (Heb 7:1), came to bless God for the victory which had been won, and in the name of God to bless Abram, by whose arms it had been achieved-a pious acknowledgment which we should imitate on succeeding in any lawful enterprise.

14:17-20 Melchizedek is spoken of as a king of Salem, supposed to be the place afterwards called Jerusalem, and it is generally thought that he was only a man. The words of the apostle, Heb 7:3, state only, that the sacred history has said nothing of his ancestors. The silence of the Scriptures on this, is to raise our thoughts to Him, whose generation cannot be declared. Bread and wine were suitable refreshment for the weary followers of Abram; and it is remarkable that Christ appointed the same as the memorials of his body and blood, which are meat and drink indeed to the soul. Melchizedek blessed Abram from God. He blessed God from Abram. We ought to give thanks for other's mercies as for our own. Jesus Christ, our great High Priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us. Abram gave him the tenth of the spoils, Heb 7:4. When we have received some great mercy from God, it is very fit we should express our thankfulness by some special act of pious charity. Jesus Christ, our great Melchisedek, is to have homage done him, and to be humbly acknowledged as our King and Priest; not only the tithe of all, but all we have, must be given up to him.