Genesis 14.19-20-Melchizedek's Blessing and Abraham's Tithe

Tuesday December 6, 2005

Genesis: Genesis 14:19-20-Melchizedek’s Blessing and Abraham’s Tithe

Lesson # 72

Please turn in your Bibles to Genesis 14:17.

This evening we will study Genesis 14:19-20 where Melchizedek blesses Abraham and Abraham presents a tithe to Melchizedek.

Genesis 14:17, “Then 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).”

Genesis 14:18, “And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.”

The Scriptures teach that Melchizedek was “not” an angel, or some superhuman creature, nor was he a manifestation of the preincarnate Christ (Christophany or Theophany) but rather, Melchizedek was an historical human being, who was an historical king and priest, who lived in an historical city.

Hebrews 7:1, “For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him.”

Hebrews 7:2, “to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace.”

Hebrews 7:3, “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.”

“Without father” is the adjective apator (a)pavtwr), which means that there was no record of who Melchizedek’s father was and does “not” mean that he did not have a human father as was the case with the Lord Jesus Christ.

“Without mother” is the adjective ametor (a)mhvwr), which means that there was no record of who Melchizedek’s mother was and does “not” mean that he did not have a mother, otherwise, how could he have been born, even the human nature of the Lord Jesus Christ had a human mother, Mary.

“Without genealogy” is the adjective agenealogetos (a)genealovghto$) parallels the expression me genealogoumenos (mhV genealogouvmeno$), “one whose genealogy is not traced” in Hebrews 7:6 and indicates that there was no record of the genealogy of Melchizedek.

In Israel, you could not be a priest unless you came from the tribe of Levi and this had to be demonstrated by genealogy according to Ezra 2:61-63 and Nehemiah 7:63-65.

Personal genealogy was a prerequisite for the Levitical priesthood, thus they preserved with great care their pedigree but in contradistinction from them, Melchizedek was priest of an order where natural descent was not regarded, an order free from restrictions of the Levitical (Nm. 3:10).

Therefore, Melchizedek was an accurate type of Christ who did not belong to the tribe of Levi but rather of Judah.

The phrase “having neither the beginning of days nor end of life” means that there was no record of the beginning of Melchizedek’s service as a priest nor the end of his service and does “not” mean that he was eternal like the Lord Jesus Christ.

In order to understand the meaning of this statement we must understand that the writer is making a contrast with the Levitical priesthood.

The Levitical priests began their “days” as priests at the age of twenty-five (Nm. 8:24; cf. 1 Ch. 23:27-28 and at the age of thirty they began their regular priestly duties (Nm. 4:3).

At the age of fifty their priestly “life” ended as indicated by the phrase “But at the age of fifty years they shall retire from service in the work and not work any more” in Numbers 8:25.

The statement “having neither the beginning of days nor end of life” in Hebrews 7:3 indicates that Melchizedek did “not” have these restrictions, therefore, we was an accurate type of Christ.

The phrase “like the Son of God” indicates that Melchizedek was not the Lord Jesus Christ but rather he was “like” Him since the verb aphomoioo, “to make like” is employed in Hebrews 7:3 to describe Melchizedek.

Being someone and being like someone are two entirely different things.

The meaning of the phrase “he (Melchizedek) remains a priest perpetually” does “not” mean that Melchizedek is still alive and holding the office of priest but rather it means that he served in his priesthood till the day of his death since he had no restrictions on the length of his service as the Aaronic or Levitical priesthood did.

Hebrews 7:4, “Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils.”

Hebrews 7:4 teaches that Melchizedek was superior to Abraham in terms of rank and authority since he was the priest of God, which was demonstrated in that Abraham gave a tenth of the choicest spoils to Melchizedek.

Hebrews 7:5, “And those indeed of the sons of Levi who receive the priest's office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham.”

Hebrews 7:6, “But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises.”

Hebrews 7:7, “But without any dispute the lesser is blessed by the greater.”

Hebrews 7:5-7 teaches that since Melchizedek did not originate from the tribe of Levi in Israel and collected a tenth of the choicest spoils from Abraham and blessed Abraham demonstrates the superiority of Melchizedek over Abraham and thus the Levitical priesthood, which descended from Levi through Abraham.

Hebrews 7:8, “In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on.”

Hebrews 7:9, “And, so to speak, through Abraham even Levi, who received tithes, paid tithes.”

Hebrews 7:10, “for he was still in the loins of his father when Melchizedek met him.”

Hebrews 7:9-10 teaches that the Levitical priesthood was inferior to the priesthood of Melchizedek since the former descended from Levi through Abraham and we noted that Melchizedek held a higher rank and authority in the kingdom of God than did Abraham and received tithes from Abraham.

The fact that the priesthood of Melchizedek was superior to the Aaronic or Levitical priesthood foreshadows the superiority of the Lord Jesus Christ’s Great High Priesthood over the High Priesthood of Aaron and the Levitical priesthood.

Hebrews 7:11, “Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?”

Hebrews 7:12, “For when the priesthood is changed, of necessity there takes place a change of law also.”

Hebrews 7:13, “For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar.”

Hebrews 7:14, “For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.”

Hebrews 7:15, “And this is clearer still, if another priest arises according to the likeness of Melchizedek.”

Hebrews 7:16, “who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life.”

Hebrews 7:17, “For it is attested of Him, ‘YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.’”

The term “another” also indicates that Melchizedek is not the Lord Jesus Christ since the Greek adjective that it translates heteros (e%tevro$) expresses a qualitative difference between Jesus Christ and Melchizedek and denotes “another of a different kind.”

Therefore, the Lord Jesus Christ’s great high priesthood was another of a different kind than Melchizedek’s.

The prepositional phrase “according to the likeness of Melchizedek” also indicates that the Lord Jesus Christ was “not” Melchizedek but rather that He was “similar,” or “like” (Greek noun homoiotes, “similarity or correspondence between Melchizedek and Jesus Christ) Melchizedek.

Genesis 14:18, “And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.”

The king-priest Melchizedek prefigures the Lord Jesus Christ in His Great High Priesthood and looks forward to the millennial reign of Christ when the Lord Jesus as a result of His death, resurrection, session and 2nd Advent will reign as a King-Priest over the earth bodily in Jerusalem (Zech. 6:12-15) and at that time, “righteousness and peace” will have “kissed each other” (Ps. 85:10).

The “bread” brought by Melchizedek, the priest of God Most High portrayed the sinless human nature of our Lord and Savior Jesus Christ whereas the “wine” portrayed His substitutionary spiritual death.

1 Corinthians 11:23, “For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread.”

1 Corinthians 11:24, “and when He had given thanks, He broke it and said, ‘This is My body, which is for you; do this in remembrance of Me.’”

1 Corinthians 11:25, “In the same way {He took} the cup also after supper, saying, ‘This cup is the new covenant in My blood; do this, as often as you drink {it} in remembrance of Me.’”

The combination of bread and wine also refers to the fact that Melchizedek prepared a dinner banquet for the soldiers of the Abrahamic Coalition (cf. 2 Sam. 17:27-29; Prov. 9:5).

While, the Dead Sea Kings come empty handed and ungrateful, Genesis 14:19-20 records that the King of Salem, Melchizedek brought bread and wine for Abram’s troops and for the armies of the Amorite princes who were allied with Abram.

Melchizedek goes out to meet Abram in the sense of “greeting” him, which is demonstrated by the fact that he provides food for the victorious armies of Abram and the three Amorite princes that were allied with Abram.

Melchizedek is grateful and does “not” come empty handed whereas the Dead Sea Kings are ungrateful and come empty handed.

Genesis 14:19, “He blessed him and said, ‘Blessed be Abram of God Most High, possessor of heaven and earth.”

“Blessed” is the passive form of the verb barakh (Er^B*), which indicates that the Lord who is the Creator of heaven and earth endued Abram with power so that he was victorious over the Eastern Mesopotamian Coalition.

The statement “blessed be Abram of God Most High, possessor of heaven and earth” denotes the intimate covenant relationship between the Creator and Abram as indicated by the Hebrew verb qanah, which means, “Creator” although it is translated “possessor” in the New American Standard.

Genesis 14:20, “And blessed be God Most High, who has delivered your enemies into your hand. He gave him a tenth of all.”

“Blessed” is the passive voice of the verb barakh (Ir^B*) (bah-rach), which is used to “praise” the Lord for His sovereignty over the nations and giving Abram the victory over the Eastern Mesopotamian Coalition and denotes the covenant relationship between Abram and the Lord.

The statement “blessed be God Most High, who has delivered your enemies in your hand” refers to the fact that the Son of God controls history and therefore, the circumstances of Abram so that he was given the victory over the Eastern Mesopotamian Coalition.

In Genesis 14:19-20, we see that Melchizedek as the priest of God, mediates God’s power and protection by placing God’s name on Abram (see Num. 6:22-27; 1 Ch. 16:2) inferring that Melchizedek is superior in rank and authority to Abram.

Melchizedek reminds Abram that his victory was the result of the Lord delivering the Eastern Mesopotamian Coalition into his hands and did not originate from his own human power or prowess as a military commander or the fighting capability of his troops.

He also reminds Abram that not only is Abram’s God the Creator and origin of all things but also the Master of Circumstances and the source of his victory in the face of his trials and tribulations on earth.

The tithe given by Abram to Melchizedek was a form of taxation levied by rulers.

In Genesis 14:20, Melchizedek comes out to congratulate Abram for his victory and remind him of who was the source of his victory and “not” to collect the tithe whereas Abram gives the tithe to Melchizedek recognizing his legitimate authority over him and does this willingly rather than from obligation.

“The tithe given by Abram to Melchizedek is a one time tithe of the booty (cf. Num. 31:25-41), not the annual tithe to the priest (cf. Lev. 27:30-33; Num. 18:21)” (Bruce K. Waltke, Genesis, A Commentary, page 235).

Church age believers are “never” commanded to tithe but are to give to the Lord like Abram, willingly and in thanksgiving rather than from obligation.

2 Corinthians 9:6, “Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.”

2 Corinthians 9:7, “Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.”

The fact that Abram gave a tenth of the choicest spoils of his victory over the Eastern Mesopotamian Coalition to Melchizedek indicates that Abram recognized Melchizedek’s authority and rank and expressed his appreciation and gratefulness to the Lord who gave him the victory on the battlefield.