http://www.biblestudytools.com/rsv/genesis/14.html
http://www.biblestudytools.com/rsv/matthew/13.html
http://www.biblestudytools.com/rsv/nehemiah/3.html
http://www.biblestudytools.com/rsv/acts/13.html
IF ONE WERE TO READ through the book of Genesis without knowing the content of any other book of the Bible, one of the most enigmatic sections would certainly be these few verses about Melchizedek (Gen. 14:18-20). After all, how does he contribute in any substantial way to the plotline of the book?
His presence is precipitated by the decision (recorded in Gen. 13) of Abram and Lot to separate in order to stop the wrangling that was breaking out between their respective herdsmen. Lot opts for the plains of Sodom and Gomorrah. That means he and his family and wealth are taken captive when Kedorlaomer and the petty kings aligned with him attack the twin towns and escape with considerable plunder. Abram and his sizable number of fighting men go after the attackers. The skirmish ends in the release of Lot and his family, and the restoration of the people and goods that had been carried off. In the verses that follow, Abram refuses to accept any reward from the king of Sodom, a city already proverbial for wickedness, but he gladly accepts the blessing of the king of Salem (which possibly equals Jerusalem?) and in return pays him an honorific tithe.
Historically, Melchizedik (his name means “king of righteousness”) appears to be the king of the city-state of Salem (a name meaning “peace” or “well-being”). He functions not only as Salem’s king, but as “priest of God Most High” (14:18). Indeed, it is in the name of God Most High that he blesses Abram. And Abram so respects him, apparently knowing him from previous dealings, that he honors him in return.
We need not think that Abram was the only person on earth who retained knowledge of the living God. Melchizedek was another, and Abram finds in him a kindred spirit. In a book that provides the exact genealogy of virtually everyone who is important to the storyline, rather strikingly Melchizedek simply appears and disappears — we are told neither who his parents were nor when and how he died. He and his city are a foil to Sodom and its king. Once again, there are two cities: the city of God and the city of man (as Augustine would label them).
Melchizedek is mentioned in only two other places in the Bible. The first is Psalm 110 (see meditation for June 17); the other is Hebrews, where the writer recognizes that the inclusion of Melchizedek in the plotline of Genesis is no accident, but a symbol-laden event with extraordinary significance (especially Heb. 7). God is preparing the way for the ultimate priest-king, not only in verbal prophecies but in models (or types) that provide the categories and shape the expectations of the people of God.
