King of Righteousness; King of Peace

Introduction

A familiar saying proposes that “power corrupts, and absolute power corrupts absolutely” but this isn’t actually true. It would be more fair to say that power tests the true integrity of the powerful person now that nothing stands in the way of their true intentions. Someone who once came across as humble, selfless, and kind can turn around once no boundaries stand between them and the means to get what their heart truly desires. Power does not corrupt, it just frees a corrupt heart to show its true nature.

That is why it can be so frustrating to live in a world where those in power, whether they are the wealthy, connected, or politically powerful, show corruption in their dealings, especially because they often get away with it. Why is it always the corrupt, abusing people that get all the power? Is it because power has corrupted them? No, it is because they are sinful human beings who simply have the means to get away with it more than you do.

So, what are we to hope for? Where are we to turn? In our text today, we see an ancient king who reflects the qualities we need from a leader: righteousness, peace, and above all, divinity. These qualities point us to the true King of all kings, the one in whom we can put our trust when all earthly rulers and powers fail us.

Melchizedek, King of Salem

A quick introduction to Genesis 14

God’s judgement comes upon Sodom and Gomorrah in a way that foreshadows their ultimate destruction later on. This judgement comes in the form of an attack by four kings from various parts of modern Syria and Iraq coming down against five Canaanite kinds, including the king of Sodom. The battle goes poorly for them because many of the troops fall into tar pits and the king of Sodom flees with his remaining troops, leaving his city to the plunder of the enemy.

Foolish Lot, having made his home in this wicked city for material gain, is taken prisoner. This is what spurs Abram into action, carrying out a raid on the four kings and returning both the loot and prisoners taken from Sodom. The cowardly king of Sodom, in an attempt to save face, offers Abram the loot from the city in exchange for the prisoners, which Abram rejects.

However, Abram does approach this mysterious kingly figure named Melchizedek, the first named king of Jerusalm (Jerusalem just means ‘City of Salem’) in a reverant and honouring way. Melchizedek offers Abram blessings from God Most High, the Creator of Heaven and Earth, and offering Abram bread and wine to refresh himself after the battle. God most high is clearly identified with YHWH so that the reader is not confused: Melchizedek is not a priest of the debaucherous Canaanite deity El, but of Abram’s God.

Abram gives a tithe to Melchizedek as voluntary tribute. In doing this, Abram shows that he considers Melchizedek legitimate in his role as a priest-king of the God with whom he is in covenant.

Kingship is a big theme in Genesis 14, as the word king appears 28 times. With so many kings involved in this conflict, and with Abram opposing four of these kings in battle, the conclusion will involve Abram paying homage to a king whom he acknowledges as legitimately authoritative and spiritually legitimate as a priest-king. This emphasizes that true kingship belongs to God and is mediated through those whom he sets up to represent his universal rule.

From here, Melchizedek drops off the map, only to reappear in Psalm 110:4

Psalm 110:4 ESV

The Lord has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”

In this Psalm, which celebrates God’s covenant with David, Melchizedek is brought up. Although there is nothing else known about him besides what Genesis 14 gives us, the reason the Psalmist brings him up is actually quite simple: David is the first Israelite king to rule from Jerusalem and David and his offspring can rightly be seen as inheriting his status as the priest-king of God. This connection between Melchizedek and David will be used by the author of Hebrews to establish the heavenly Priesthood of Christ as legitimate from the perspective of the OT covenants. Since Christ comes from the line of Judah and is not a Levite, the Jewish Christian’s may wonder how Christ’s priesthood could be legitimate from an OT perspective. The answer is found in Psalm 110, where the priesthood of Melchizedek, and much older priestly order than that of the Levites, is passed on to David through his kingship over Jerusalem, and there is passed on to his covenant heirs and ultimately to Jesus Christ, the Son of David.

The union of king and priest at Jerusalem was to move David (the first Israelite to sit on Melchizedek’s throne) to signal of a greater Melchizedek to come (Ps. 110:4).

Derek Kidner

Now, while we will have much more to say about the priestly order of Melchizedek in future messages, today I want to focus on what Hebrews says about his name, title, and mysterious geneology. In these three ways, he is identified with the Kingship of Christ which highlights what God’s people need in a King: righteousness, peace, and a divine origin.

King of Righteousness

First, the author of Hebrews notes that, by translation of his name, Melchizedek is king of righteousness. This is literally the meaning of his name, which is a combination of Melek and Zadeek meaning either King of Righteousness or Righteous King.

Why is the author making such a big deal out of his name? We have to understand that the author is making a point of typology, with Melchizedek being a reflection of the deeper meaning in another King of Righteousness. This is one way that biblical authors thought about prophecy. When Matthew says in Matt 2:15 that Jesus’ return from Egypt was a in fulfillment of Hosea 11:1, he was fully aware that the original context was talking about the nation of Israel in the Exodus. What he is saying is that Christ is the archetype, not the Israelites leaving Egypt. Here, the archetype is Christ and the parallels between what is known about Melchizedek and Christ. His name isn’t coincidental, it points to a future fulfillment in a greater figure. Today, as we examine this mysterious figure, we have to remember that he is not the archetype or original that Jesus follows,

Now, his identity as King of Righteousness points to two things about him:

First, it means that he ruled in righteousness, with he himself being righteous in character. This shows that his relationship with the one true God, whom he served as a priest, was right. He lived a life pleasing to God and so he could lead the rest of the city into God’s blessings and service. The spiritual condition of a leader has great effect on those they serve. Look through Kings or Chronicles and you can easily see how the kingdoms of Israel and Judah fell due to the bad leadership of evil kings. Having a righeous ruler means having a ruler that God is pleased with, one that follows God like an obedient son his father, and one that is blessed by God, if not materially than spiritually and with wisdom to rule. It this is true of kings on earth, how much more the King of all Kings to whom all owe their allegience? Think of how many in medieval times suffered under the spiritual abuses of the immoral popes and bishops of Rome? How necessary it is that the leader of our faith be righteous in his dealings and in his ministry of mediation before God. Not only this, but our king’s righteousness is necessary for our salvation. Since the cross was the trade of our guilt for his righteousness before the Father, we need his righteousness for him to lead us into salvation so that we may first be declared righteous, then through sanctification be made into his righteous image until glory.

This leads us into the second meaning of King of Righteousness: that Melchizedek is King who enforces righteousness and rules over a righteous city. The fact that such a prominant city in Canaan would have such a king who was also a monotheistic priest to the one true God shows that the city itself was likely influenced by and led in righteousness. Their worship would have been to the true God since their priest-king was a priest of that God. So, we can reasonably assume that many of the citizens of this city had a faith in God that was appropriate for the light of revelation that they had. A righteous ruler and an unrighteous following do not stay together for long, nor does a righteous people led by an unrighteous ruler. One is bound to follow the other or else part ways.

The Scriptures command us to be holy like our heavenly Father is holy (Lev 11:44, quoted in 1 Peter 1:15). Jesus is a righteous King who came for the unrighteous, it is true. But salvation is not merely from the guilt and eternal consequences of sin. That is where it starts, but certainly not where it ends. Christ loves us too much to leave us in the power of sin, and by the work of the Holy Spirit he means to bring us to participate in his holiness, righteousness, and glory. This is a process that lasts all our earthly lives, but it is real and measurable. If you truly follow the Righteous King, know that you will grow in righteousness or you won’t follow him long.

The Scriptures consistantly speak of the Messiah as a righteous King:

Isaiah 32:1 ESV

Behold, a king will reign in righteousness, and princes will rule in justice.

Jeremiah 23:5–6 ESV

“Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.’

1 Corinthians 1:30 ESV

And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,

This righteous King has been raised up above every name so that the righteousness of God will prevail and through imputation save us sinful humans so desparately in need of a righteousness not our own.

King of Peace

Next, Melchizedek is called the King of Peace. Once again, this is based on a translation, not of his name, but the name of the city he rules. Salem means peace and, as ironic as it may seem, Jerusalem is the city of peace with Melchizedek it’s first recorded ruler. This makes Melchizedek, the King of Righteousness, also the King of peace.

Notice that the author makes him first the king of righteousness and then the king of peace. The order of these is apparently important, and if we take a moment to consider, it makes sense. Peace has some conceptual overlap with the rest which the author has spent some time expounding on. There is no rest if there is no peace. Peace is the occasion of rest because things are in harmony. Just as there is no rest without obedient faith, there is no true peace without righteousness and so he must be the king of righteousness before he can be the king of peace. This is especially true towards God, as Paul makes clear in Romans 5:1

Romans 5:1 ESV

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.

Being justified or declared righteous is the foundation for peace with God. You cannot have the peace of God before you have the righteousness of God. Those who think that they are somehow good with God, that God is happy with them though they have not yet come to Christ in an awareness of sin and a humble faith in the person and work of the Lord Jesus Christ. It must be clear to us, and we must make it clear to anyone we may come to share the things of God with. You cannot have peace with God, and therefore cannot have peace with yourself or with anyone else, without the imputed righteousness of Christ.

Peace is perhaps the most basic human pursuit. Much of what we do, from work to recreation to eating to sleep, is ultimately meant to bring about some experience of order, harmony, and peace. Our hearts long for a peace that is deeper, that is eternal, unchanging, and secure. So, it is no surprise that the Scriptures often speak of the ministry of the Messiah, the Christ, as a ministry and reign of peace:

1 Chronicles 22:9 ESV

Behold, a son shall be born to you who shall be a man of rest. I will give him rest from all his surrounding enemies. For his name shall be Solomon, and I will give peace and quiet to Israel in his days.

Although this text is talking about David’s son and heir Solomon, once again Solomon is a type that reflects the greater archetype, the son of David who would indeed establish an eternal dynasty.

Zechariah 9:10 ESV

I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth.

And, of course, the passage that may have already come to your mind: Is 9:6

Isaiah 9:6 ESV

For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.

In the New Testament, also, the coming of Christ, who is the rightful Son of David and therefore the rightful King, is associate with peace. Indeed, the announcement of his birth by the heavenly host included “peace on earth”. During his Triumphal entry into Jerusalem, the crowds praise Jesus in Luke 19:38

Luke 19:38 ESV

saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!”

Eph 2:14 identifies Jesus as the source of peace between all nationalities in the church.

Ephesians 2:14 ESV

For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility

And of course, in John 14:27 Jesus leaves a blessing of peace with his disciples that will comfort them in a unique and mysterious way.

John 14:27 ESV

Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.

Melchizedek points us to the archetype which he represents, the original and fulfillment of his role as the priest-king of Salem. We need our King to be a King of Righteousness first and as a result a King of Peace.

King of Divine Origin

Finally, Melchizedek is a king with a mysterious, almost divine origin. Now, to be clear it was not Moses’ intention, by excluding the geneology or history of the Melchizedekan dynasty. Rather, once again, the author of Hebrews is interpreting him in light of Christ, the archetype of which Melchizedek is a reflection in the past. So, he takes the lack of a recorded geneology for Salem’s priest-king as a reflection of Christ’s unique, divine nature. This may seem odd since Jesus does have a recorded geneology, and so it is once again clear that the author sees Jesus as God. Although his human geneology can be traced, the Son of God has “neither beginning of days nor end of life.”

And this is where the author really gets to point, which we have been lightly touching on throughout the morning. It is not Jesus that resembles Melchizedek, but the other way around. Melchizedek is not the original king of righteousness and peace, the Son of God is. Although Melchizedek comes earlier in the inspired Word, the Son of God was always before him and he was always reflecting that eternal person. Melchizedek was the shadows of a priest-king of righteousness and peace, the Son of God was always the substance and reality.

This means that, even the lack of information given about this man serves the purpose of highlighting Christ.

Commantator Peter O’Brian says:

New International Dictionary of New Testament Theology and Exegesis, Volumes 1–5 Μελχισέδεκ

The OT figure of Melchizedek was symbolically what Christ is in reality

Melchizedek’s eternal service as a priest is therefore symbolic, as his mysterious appearance and disappearance in the writings of Moses reflect the eternal nature of the Son and his eternal reign and service as high priest in a priestly order that, we shall soon see, is much greater than that of the Levites.

The symbolism boils down to our need for a divine King. A mere human being is clearly not going to be enough, since there is not a single human king or ruler than has not failed God and his people in some capacity. God must provide this King, and He must come from God himself and have the perfect, incorruptible nature of God.

Conclusion

Even from the first book of the Bible, we see reflections and glimpses of what kind of King the Messiah needed to be. A King who is Righteous, who brings and rules in peace, and who is divine in nature. Melchizedek stands as a reflection of that kind of King. From here on, the author of Hebrews will focus mainly on his role as a priest, but today we can consider the kind of king he mirrors and the kind of King we have in Christ Jesus, the Son of God.

And so, our application can only be one thing: to submit to this King. To show him honour, seek his blessing, and follow his ways. To, like Abram, refuse the tempting riches of the wicked and worldly and instead refresh ourselves with the bread and wine that Christ gives us in himself. Take time today to contemplate whether your life is one of faithful service to this King, trusting in the peace he brings, or have you devoted your heart, mind, and actions towards other masters? As we take the table today which, incidentally is also made up of bread and wine, let us see it and what it represents as the blessed refreshment we need and which that divine, righteous King of Peace is ready to give to all those who approach Him in faith.