Melchizedek (Gen 14:17-24)

Introduction

If you have your Bible, please turn it to Genesis 14:17-24.

Last week we jumped back into the book of Genesis with a more teaching-related sermon concerning a battle between Abram and those who stole his nephew Lot. Josh emphasized the significant size and strength of the militaries opposing Abram to point to the fact that Abram’s success in battle was purely of God—Abram went against foes that were greater than him in a Gideon-esque manner.

By the point of the text that we’re in today, Abram had returned home, but a meeting was set up between Abram, the king of Sodom, and and a man named Melchizedek. Now, Abram, of course, we know and the king of Sodom, we’re familiar with, but we really don’t know anything about this man named Melchizedek.

However, Melchizedek is important for two specific reasons—the first is because of what he does in the life of Abram and the second is because Jesus is compared to Melchizedek in the book of Hebrews. And the comparison between Jesus and Melchizedek is important because without it, Jesus can’t be our great High Priest.

Keep this in mind as we read our text for this morning, Genesis 14:17-24.

Genesis 14:17–24 ESV

17 After his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King’s Valley). 18 And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) 19 And he blessed him and said, “Blessed be Abram by God Most High, Possessor of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!” And Abram gave him a tenth of everything. 21 And the king of Sodom said to Abram, “Give me the persons, but take the goods for yourself.” 22 But Abram said to the king of Sodom, “I have lifted my hand to the Lord, God Most High, Possessor of heaven and earth, 23 that I would not take a thread or a sandal strap or anything that is yours, lest you should say, ‘I have made Abram rich.’ 24 I will take nothing but what the young men have eaten, and the share of the men who went with me. Let Aner, Eshcol, and Mamre take their share.”

As we study this passage, we’re not going to break apart this passage, but we are going to look at the passage in Hebrews as part of this morning’s sermon. So, the sermon will be arranged like this, (1) Abram and Melchizedek (Gen 14:17-24), which will introduce us to this man and (2) Jesus and Melchizedek (Heb 7:11-8:7), which then compares Melchizedek to Jesus. Ultimately, what we’ll see as we work through both passages is that Abram in Genesis recognizes a need for a high priest to mediate between him and God—he sees the importance of a mediator; and in Hebrews 7-8, we learn that Jesus is the high priest that mediates between us and God.

Prayer for Illumination

Abram and Melchizedek (Gen 14:17-24)

So, our text jumps in right after this battle between Abram and his men and then the enemies of Abram who had stolen his nephew Lot.

Of course, we know from last week’s message that Abram and his allies had won that battle despite overwhelming odds.

And in the BIble’s description of the events, you notice that it’s rather quick, the details are few, but it does seem like there isn’t much of a struggle for Abram and his men to go in, defeat these militaries, and take Lot back.

Rather, it seems like Abram and his few hundred men are able to do these things in such a way that makes it rather apparent that God was with them and that really it was God who did these things for them and through them.

Despite the few hundred going up against multiple militaristic nations and city-states, God gave Abram and his men victory.

In v. 17, we see an event that happens after, “After [Abram’s] return from the defeat of Chedorlaomer . . . the king of Sodom went out to meet [Abram] at the Valley of Shaveh.”

And the purpose of this meeting is actually found not in v. 18, but rather v. 21, “The king of Sodom said to Abram, ‘Give me the persons, but take the goods for yourself.’”

The purpose of this meeting is to divide the spoils of war. You can see the contrast between the king of Sodom and Abram even in the king of Sodom’s proposition—you keep all the stuff, I want all the people—meaning, Abram gets all the gold, the silver, the livestock, but the king of Sodom wants slaves.

Now, you can see in vv. 22-24, that Abram doesn’t want anything from the battle—he only entered into the battle to save his family. And, in his mind, if he splits the spoil with the king of Sodom, he’s worried about this accusation that the king of Sodom had made him wealthy.

There’s a reason for this dealing with association—the king of Sodom is clearly not following God. We already know that Sodom is known for wickedness, but even in the case of the king of Sodom wanting to keep the people as slaves shows us a bit of his heart and who he his.

If Abram agrees to split the spoils of war with Sodom it gives the impression that Abram and the king of Sodom were yoked together as allies, but if you read the previous passage carefully, the text never says that Abram and the king of Sodom agreed to partner together.

Rather in v. 13 we see that Abram was living in near the oaks of Mamre, that Mamre was the brother of Eschol and Aner and that Abram was allied with Mamre and because of his allegiance with Mamre and the fact that both Mamre’s family and his own family was in trouble, Abram goes with his trained men to take back their families.

Abram didn’t go to war to help the king of Sodom, but because the king of Sodom received benefit from Abram’s rescue of his family, the king of Sodom wanted to split the spoil with him.

But again, to avoid the appearance of partnership with Sodom, Abram says “no.” Everyone else can have their share, but he just wants his people back with the understanding that their reward is simply the food that they ate during the battle.

That might sound unusual, but remember that God has always been clear with His people that there ought to be a delineation between His people and those who are not His people—there is to be separation between God’s people and those who aren’t.

We see that idea throughout the Bible—the Israelites are told that they are meant to be separate; in the New Testament, we’re told to not be unequally yoked with unbelievers (that’s often applied to marriage, but it can be applied elsewhere).

So, it could be that Abram is already aware that he shouldn’t be partnering with unbelievers—particularly those who are known for their wickedness.

In any case, it isn’t going to hurt Abram whatsoever, remember that the reason he separated from Lot was because they both were already wealthy and there wasn’t enough space for their flocks to graze without getting in each other’s way.

Abram and his men win this battle and they refuse any sort of appearance that they’ve partnered with wicked people by refusing to split the spoils of war with them.

Now, if you’re paying attention, you’ll notice that I skipped several verses and I did that on purpose. Wedged in-between the issue of the spoils of war is this brief interaction with a man named Melchizedek starting in v. 18, “And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) And he blessed [Abram] 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.”

We’re introduced to a man named Melchizedek and there are a few details worth noting about this whole ordeal.

Let’s start with the man himself:

The name Melchizedek actually has a meaning—it means king of righteousness, which gives us an impression into the character of this man.

We see that Melchizedek whose name means king of righteousness is also the king of Salem. Salem, which is actually pronounced sha-lem in Hebrew sounds an awful lot like shalom—it carries the idea of being made complete, or, as they would see it, it’s the idea of peace.

So, Melchizedek, whose name means king of righteousness is also the king of a city named peace. This same city, later becomes Jerusalem, which means the City of Peace.

We see that Melchizedek is a king, but he’s also a priest of God Most High meaning, he is a priest of Yahweh.

And that’s significant because at this time in history, the Levites don’t exist, the Law hasn’t been given—and thus, Melchizedek is named a priest before the priesthood actually officially begins, which is a significant point that we’ll get back to later.

So, Melchizedek is here and he gives a blessing to Abram that’s two-fold—it’s a blessing for Abram, but in it he also blesses God.

And at the very end of v. 20, we read that “Abram gave him a tenth of everything.”

Which is unique because again, this is before the Law was given; and yet, Abram recognizes a need to give to the one who serves the Lord as the priest of God.

What this is describing is what we often call a tithe, which is a tenth of what we receive—according to the Law, every Israelite was required to give a tithe to the tabernacle or the temple, which paid for the needs of the tabernacle or the temple as well as the needs for the priests themselves.

In the New Testament, the idea of a tithe is almost overshadowed with the idea that instead of a strict percentage, we now give out of the abundance of our hearts—what we can give out of joy—I’d still suggest that a tithe is a worthy aspiration, but again, the New Testament simply says to give what we can out of joy.

What we’re seeing with Abram and Melchizedek is this idea that even Abram recognized that there are people called by God to lead others to worship the Lord.

Melchizedek was there to help lead people to worship the Lord—and thus, even at this point—after war, while meeting with a wicked person, Abram stops everything to give praise to the Lord with Melchizedek.

What we see with Abram and Melchizedek is the simple truth that worship is so important that it is worth stopping a meeting with an earthly king to worship, it is worth giving of yourself to worship even including our financial means, it is worth focusing your heart and mind on God while celebrating great victory instead of focusing your heart and mind on yourself.

After this point, we only see Melchizedek mentioned in the book of Psalms and in the book of Hebrews. In the book of Psalms, we see a prophecy about the coming Messiah who according to Psalm 110 will be a high priest out of the order of Melchizedek. In Hebrews, we see the name Melchizedek in ch. 5 stating a similar statement and then in chs. 7-8. If you have your Bible, please turn over to Hebrews 7.

We’re going to have to skim this because it is long, so let me encourage you to read it in its entirety when you go home.

Jesus and Melchizedek (Heb 7:11-8:7)

Hebrews 7:11–8:7 (ESV)

11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, . . . 14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.

15 This becomes even more evident when another priest arises in the likeness of Melchizedek, 16 who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17 For it is witnessed of him,

“You are a priest forever,

after the order of Melchizedek.”

. . . 21 but this one [meaning Jesus] was made a priest with an oath by the one who said to him:

“The Lord has sworn

and will not change his mind,

‘You are a priest forever.’ ”

22 This makes Jesus the guarantor of a better covenant.

23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. . . .

1 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the holy places, in the true tent that the Lord set up, . . . 6 But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7 For if that first covenant had been faultless, there would have been no occasion to look for a second.

What the author of Hebrews does in chs. 7-8 is that he points to a need that was unfulfilled through the Levitical priesthood and the Old Covenant (really, the Law).

What he points at is this idea that the Old Covenant, the Law, the human priesthood wasn’t sufficient.

In fact, he makes the statement that if the Old Covenant was sufficient, there would be no reason for the New Covenant—and yet, there is a New Covenant through Jesus Christ.

And the issue is based on that of the priesthood. In the Old Covenant, men served as priests and because they were mere man, they couldn’t mediate on behalf of Israel in a salvific sense that was eternal. Rather all they could do is be a shadow of the truth—they revealed that something or someone had to mediate on behalf of man, but they couldn’t do it eternally because they were human and they would die.

But Jesus can mediate on behalf of mankind eternally because even though He was fully man, He was and is fully God. Whereas human priests couldn’t atone for sin and whereas they couldn’t mediate for mankind eternally—Jesus can and does for HIs people.

Now, any astute Jewish person would recognize a significant problem with the lineage of Jesus in that through Mary and Joseph, Jesus isn’t a Levite, he isn’t part of the household of priests.

Rather, through Mary and Joseph, he’s part of the lineage of Judah, meaning he’s qualified to be the king of Israel—really, to be the king of His people.

But accordingly, as someone not from the house of Levi, he’s not qualified to be a priest for His people because according to the Law only the Levites were to be priests.

Except, in Genesis 14 there’s a man who was priest of God Most High. A man named Melchizedek who also served as the king of righteousness and the king of peace. And he was priest of God Most High not because of his lineage, but because of who he was—as one who lived life in a way that was exemplified by righteousness.

And both Psalm 110 and Hebrews 5, 7-8 make the same argument that Jesus is a high priest after the order of Melchizedek because He (meaning Jesus) isn’t from the lineage of Levi, but lived a life exemplified by pure righteousness.

Like Melchizedek, Jesus’ ability to be our priest isn’t based on His lineage, but rather on who He is. And whereas Melchizedek was a shadow of the one to come—Jesus is the true King of Righteousness, the true King of Peace, the true priest of God Most High who intercedes on our behalf, who mediates for us.

What was unfulfilled in the Old Covenant, the Mosaic Law is now fulfilled in Jesus Christ.

And like Abram who goes to the priest to worship the Lord, we now go to our priest, Jesus Christ to worship the Lord.

Like Abram who blessed by Melchizedek, we’re blessed by Jesus Christ.

Like Abram who experiences victory because of God, we experience victory because of Jesus who atones for our sin.

And like Abram who gives us an idea of what it means to worship as he goes to Melchizedek, we go to worship in similar ways:

Jesus through the Holy Spirit leads people to worship God, but He does a little more in that He (meaning Jesus) gives us the capability to worship the Lord properly. And thus, at this point in life—even in the midst of spiritual warfare, when we live our earthly lives, it is right for us to stop everything to give praise to the Lord through Jesus.

What we see in Hebrews 7-8 is the simple truth that worship is so important that it is worth stopping a meeting with important people to worship, it is worth giving of ourselves to worship even including our financial means, it is worth focusing our hearts and minds on God while celebrating great victory in life instead of focusing our hearts and minds on ourselves.

And that’s actually where our application is found for both Genesis 14:17-24 and Hebrews 7-8. It’s when we consider that every great victory in our life—particularly that of Jesus redeeming us from our sin—isn’t our own accomplishment, but rather it’s a great victory done on our behalf. Whereas, we may never face a situation in life in which we’re going on into battle to rescue our nephew who made bad decisions, there are plenty of situations in life in which we might seek to exalt ourselves, when we really ought not.

It happens a lot in ministry—pastors think that they’ve built up such a great church that’s so successful in terms of numbers so they puff themselves up. Evangelists celebrate when they hold an evangelistic meeting and several hundred people show up and many make decisions that influence the rest of their lives. Missionaries celebrate when they’re able to plant their first church in a foreign or really just a needy area.

It happens a lot in regular life—we work our whole life building our own little kingdom with our own little castle (what we call houses) and our own little horses to travel (what we call cars). And we sit back and we look at all the things that we were able to do as if we could do anything on our own and as if we actually owned anything when in reality we’re simply stewards of what God has gifted to us.

When the reality is that all of the praise, all of the worship, and all of the exalting belongs to Jesus alone.

Application

Even in what seems like a great victory on our behalf, the reality is that nothing is possible without God (Gen 14:17-24)

So the proper response when we do experience some sort of victory in life is to do what Abram does and simply praise and worship God.

In our flesh, this isn’t how we want to respond—in fact, in our flesh, we always will try to lift ourselves up.

In our flesh, we act like the king of Sodom who was more concerned with dividing up the spoils of war than he was with worshiping Yahweh—see that contrast between the wicked king of Sodom and Abram.

The reality is that most of us succumb to this desire to worship, praise, and exalt ourselves far more often than any of us would ever want to admit—and it’s seen in our lack of obedience to clear commands given by God and in our affections or our desires.

The truth of the matter is that the ultimate victory in life is that of Jesus’ defeat of our sin and over death.

That truth alone ought to be sufficient for us to spend our days in worship, praise, and exalting our King of Righteousness who is our King of Peace.

And yet, again like the king of Sodom, we get distracted by other things—people, money and wealth, temporal happiness, and fleeting desires.

We get distracted even in good things—like people, money, temporal happiness, and fleeting desires so much so that they become sin in our hearts and in our minds.

Nothing as Christians that we “achieve” on earth is even remotely possible with Jesus working in us and through us

And the reality is that nothing we do for ourselves will matter in eternity.

So, let me be a little blunt—why are you wasting time trying to build-up your own little kingdom when your own little kingdom doesn’t really matter?

All that matters is found in Jesus Christ and what He has done on the cross to atone for your sins, what He continues to do to mediate on your behalf as your high priest, and what he does to sanctify you in His truth.

You need to worship, praise, and exalt the King of Righteousness, the King of Peace by giving of all that you have to Him—your life, your finances, your heart, your mind, and everything in-between—after all, living your life as a living sacrifice is your true, spiritual worship or duty to the Lord.

When considering Genesis 14:17-24 with the context of the Bible, we see Jesus as our priest who mediates on our behalf and the truth is that Jesus as our high priest ought to give you significant hope.

Unlike Melchizedek and unlike the Levites who all were human and died, Jesus is God and He lives forever.

Which means unlike the priests of the Old Testament, Jesus is consistently and eternally mediating on your behalf to the extent that you’re constantly being mediated for.

Or, in other words, Jesus through His atoning work on the cross and His mediating work at the right hand of the Father is (according to Hebrews 8) the guarantor of your salvation—of which, the Holy Spirit seals you to until the Day of Redemption.

And what that means, for those of us who are Christians is two-fold:

First, we don’t have work for our salvation—Jesus accomplished our salvation on the cross for us. That means all the good works that you do, which we still do even though we aren’t trying to earn our salvation, we get to do not in some sense of gaining favor with God, but simply because we love Him. It turns the good works, which are the fruits of our belief into something that we can enjoy doing for God rather than something that we think we ought to do to earn our own righteousness.

Second, we don’t have to fear when it comes to whether our salvation is effective or not—or, in other words, if we had to earn our salvation, as a finite human being, we would mess it up; but Jesus accomplishes our salvation as the infinite God—thus, if we’ve genuinely repented from our sins and believe in Him and follow Him as Romans 10, we don’t have to fear not being good enough or not working hard enough because it is all based on Jesus’ work for us—not on us and what we do.

See where the hope is? It is all in Jesus and what He has done and since He is the infinite God who atones for your sins, you simply need to trust Him for your salvation.

Jesus is the high priest who atones for you and who mediates on your behalf—have hope in Him and trust Him.

What we learn from the Bible’s use of Melchizedek is a simple reminder that Jesus is your high priest who mediates for you and as such, you simply need to trust Him and have hope in Him, which ought to lead you to worship, praise, and exalt Him with every part of your being.

The Jewish people repeat what they call the Shema everyday and I think it is a suitable way to end today’s sermon. Deuteronomy 6:4–5 “4 “Hear, O Israel: The Lord our God, the Lord is one. 5 You shall love the Lord your God with all your heart and with all your soul and with all your might.”