1. Called of God.

2. Separated from the rest of mankind.

II. THE TRUE PRIEST IS ONE WITH THE RACE HE REPRESENTS.

1. The dignity of human nature.

2. The destiny of human nature.

III. THE TRUE PRIEST HAS THE POWER TO BLESS.

1. To pronounce blessings on men.

2. To bless God on their behalf.

3. To declare God's benefits towards men.

IV. THE TRUE PRIEST IS A MEDIATOR BETWEEN GOD AND MEN.

1. He receives gifts from God for men.

2. He receives gifts from men for God.

(T. H. Leale.)

II. HIS GENEALOGY IS MYSTERIOUS.

III. HE WAS PERPETUALLY A PRIEST.

IV. HE WAS AN UNIVERSAL PRIEST.

V. HE WAS A PRIEST OF THE HIGHEST TYPE. As compared with the priesthood of Aaron, that of Melchizedek was superior —

1. In time;

2. In dignity;

3. In duration.

VI. HIS PRIESTHOOD HAS THE HIGHEST CONFIRMATION. Divine oath.

(T. H. Leale.)

II. THIS PRIESTHOOD CAME OF GOD AND WAS RATIFIED BY AN OATH.

III. THIS PRIESTHOOD WAS ALSO CATHOLIC.

IV. THIS PRIESTHOOD WAS SUPERIOR TO ALL HUMAN ORDERS OF PRIESTS.

V. THIS PRIESTHOOD PARTOOK OF THE MYSTERY OF ETERNITY.

VI. THIS PRIESTHOOD WAS ROYAL.

VII. THIS PRIESTHOOD RECEIVES TITHES OF ALL.

(F. B. Meyer, B. A.)

I. We mention, then, what you must all know right well by experience — you who are God's people — THAT THE BELIEVER IS OFTEN ENGAGED IN WARFARE.

1. This warfare will be both within and without — within with the innumerable natural corruptions which remain, with the temptations of Satan, with the suggestions of his own wicked heart; and without, he will frequently be engaged in warfare, wrestling "not against flesh and blood, but against principalities, against powers, etc." The peculiar case of Abram leads me to remark that sometimes the believer will be engaged in warfare, not so much on his own account as on the account of erring brethren, who, having gone into ill company, are by and by carried away captive.

2. Observe that this war is one against powerful odds. The four kings mentioned in this chapter were all great sovereigns.

3. Carefully notice, that as it is a battle of fearful odds, it is one which is carried on in faith. Abram did not venture to this fight with confidence in his own strength, or reliance upon his own bow, but he went in the name of the Lord of Hosts. Faith was Abram's continual comfort. The Christian is to carry on his warfare in faith. You will be vanquished, indeed, if you attempt it by any other method.

4. In this great battle, carried on by faith, Abram had a right given him from God, and the promise of God's presence virtually in that right. What business had Chedorlaomer to come unto Canaan? Had not Jehovah said to Abram, "All this land will I give unto thee?" Therefore he and his confederate monarchs were neither more nor less than intruders. It is true they would have laughed at the very idea of Abram's claiming the whole land of Canaan, but that claim was nevertheless valid in the court of heaven, and the patriarch by right divine was heir of all the land. Christian, you are, by virtue of a covenant made with you to drive out every sin, as an intruder.

5. Yet more, the Christian is engaged in a conflict in which he walks by faith and leans upon God; but yet it is a conflict in which he uses all means, calls in all lawful assistance, and exerts himself with all vigour and speed.

6. Abram marching on thus with activity, and using discretion, by attacking his enemies at night rather than by day, did not cease until he had gained a complete victory over them.

II. While engaged in such earnest spiritual contention, the believer may expect to SEE HIS LORD. When Shadrach, Meshech, and Abednego, were fighting Christ's battles in the fiery furnace, then the Son of Man appeared unto them. He understands that warriors require strengthening meat, and that especially when they are under stern conflict they need extraordinary comforts that their souls may be stayed and refreshed.

1. Why does Jesus Christ, as set forth here under the type of Melchizedek, appear unto His children in times of conflict?(1) He comes to them first, because they are weary. In every conflict which the child of God has to wage, it is not the private person who goeth to the warfare, it virtually is Christ fighting — Christ contending. It is a member of Christ's body labouring against Christ's enemy for the glory of the Head. Christ the Head has an intense feeling of sympathy with every member, no matter how humble.(2) The King of Peace met the returning warrior for another reason. Abram was probably flushed with victory, and this is a very dangerous feeling to any child of God.(3) Yet again, was not this visit bestowed because Abram was about to be tried in a yet more subtle manner than he had been before? It is easier to fight Chedorlaomer, than to resist the king of Sodom. Joshua down in the plain never grew weary when he was fighting the Amalekites, but Moses on the mountain felt his hands grow heavy. Why? Because the more spiritual the exercise, the more aptness is there in us to grow weary in it; and so the more spiritual the temptation the more likelihood of our becoming a prey to it, and the more strength do we need to overcome it.

2. In what character did He meet Abram? As one possessed of a royal priesthood.

3. What did He do for him? Brought him bread and wine. Christ's flesh and blood our spiritual sustenance.

4. What Melchizedek said to Abram.

(1)He blessed him.

(2)He blessed God.

III. When a wrestling believer is favoured with a sight of the great Melchizedek, voluntarily and yet necessarily he makes a NEW DEDICATION of himself to God. You see Abram does not appear to delay a moment, but he gives to Melchizedek a tithe of all, by which he seemed to say, "I own the authority of my superior liege lord, to all that I am, and all that I have."

( C. H. Spurgeon.)

I. THE HISTORY OF MELCHIZEDEK.

1. War was the occasion of introducing this royal priest, in its successful issues in the deliverance of Lot.

2. But who was Melchizedek? The question has been agitated often, and very strangely answered, though I believe its true solution can clearly be found in the holy writings. The best opinion is, that Melchizedek is a real historic personage; that his name was not found in the regular lists of the priesthood; that as king as well as priest, he shadowed the glorious offices of Christ; and the Lord set him forth in Scripture as the living type and image of our blessed Redeemer, as our great and only High Priest, our Divine King and Saviour. Melchizedek was a ray of heavenly light in the early morning of the Church, which led the intelligent eye to the sun dawn and glory of the Sun of Righteousness. He was as the finger post or pillar, with the broad arrow, on the king's high road; the royal statue in the court, which pointed to the heavenly King on His throne. As a prince on earth, he shone in the light also of a priest divine, directing faith in prophetic grandeur to the glory of the Great Prince of heaven, descending on earth to feed and bless His people, conquerors through His might, as our High Priest at the sacramental banquet of His love, signifying His dying work and mediation on the Cross, as our true sacrifice, and typical of His imperishable glory and majesty in the heavens, where Christ ever liveth to intercede for and satisfy, and bless us forever.

II. CONSIDER HOW MELCHIZEDEK WAS A LIVING TYPE OF OUR LORD IN HIS OFFICES.

1. He typified Christ in His illustrious person. His origin and end are veiled in mystery for our instruction in the Sacred Writings, that our curiosity may be checked where God's wisdom gives all the light we need. As he was "king of Salem," signifying peace, and "king of righteousness," as his compound Hebrew name, Melchizedek, means, he was a noble figure of Christ, the true "Prince of Peace," who brought peace by the blood of His cross between God and man, and brought in everlasting righteousness, as the joyful fruit of His passion, sufferings, and blessed mediation.

2. He typified Christ, especially in His sacerdotal character. Melchizedek was a priest as well as a king: a royal priest, and not of Abraham's or Aaron's line. In this he especially resembled the Lord Jesus Christ. Christ is our one and only royal High Priest: His office is unchangeable; He never can die; He ever liveth to intercede for us in the heavens; and He hath His true type, therefore, not in Aaron, but in Melchizedek, as both King and Priest. Besides this, Melchizedek blessed Abram; and the latter gave him tithes of all, as a sign of his inferiority, and of the Jewish priesthood; as the apostle says, "Levi paid tithes to the king of Salem in the loins of Abraham." The sum or heads of this most able argument of St. Paul must be clear to any reflecting mind, that Christ was constituted by the Father a royal Priest, whose Divine office was singular; it had its typical origin not in Levi, but in Melchizedek; that Christ has no successor in His Divine work; and that He is our only Intercessor before God above.

III. TWO PRACTICAL CONSIDERATIONS MUST NOW CONCLUDE THIS SUBJECT.

1. Consider how important in its bearings is the great truth, that Christ Jesus the Lord is our Royal High Priest in God's presence for us. We had imperative need of such a Redeemer on earth, and such a Mediator in heaven. In His nature God and man are united. He only reconciles man to God; Christ only joins heaven and earth. He is the world's great peace offering; He is the King of righteousness and peace for His beloved people.

2. Consider whether your soul has ever been awakened to see the spiritual glory of Christ, and the inestimable value of His love. A moral film must be removed from the eye of the soul to see spiritual things, and the full glory of Christ. Live not in a dreamy state as professing Christians, but awake and arise to your true position as redeemed by Christ, to glorify Him both in body and soul.

(J. G. Augley, M. A.)

1. The first resemblance is found in the names or titles of the mysterious ancient. He is called Melchizedek, which means King of Righteousness. He is said to have been the king of Salem, that is King of Peace. It matters not where this Salem was. The import is the same. Now Jesus Christ is the Lord our righteousness; He is the righteousness of God for our complete justification; He was made sin for us that we might be made the righteousness of God in Him; He is also our Peace; yea, He is the Prince of Peace; He came and preached peace to them that are afar off. He was the great Sin bearer. He is the great Peacemaker. The peace He gives passes all understanding.

2. Then Melchizedek was a man. It is not necessary to disprove or even to state the wild and foolish opinions which have been sent forth respecting this person. He was a man. He was taken from among men. So was Jesus Christ a man, truly and properly a man. He is often so called by inspired men, by Himself, by His Father. He must needs be a man, that He might fully sympathize with His people, and that He might have somewhat to offer.

3. But Melchizedek was not only a man; he was also a great man. He was the priest of the Most High God. Melchizedek was greater than Abraham. The proofs are two:(1) Melchizedek received tithes from him;(2) Melchizedek pronounced an authoritative blessing upon him; and yet with the exception of Melchizedek sacred history tells us of no one greater than Abraham. So the man Christ Jesus was great — truly great — greater than Abraham. Hear Him: "Before Abraham was I am." Interpret this as you may, it establishes Christ's superiority over Abraham. The fact was that the Son of God was the author of Abraham's existence (John 1:3; Colossians 1:16; Hebrews 1:2).

4. Moreover, Melchizedek was not of the tribe of Levi, nor of the order of Aaron. No Jew ever claimed that Melchizedek was a Levite, or learned or derived anything from Aaron. Nor was Jesus Christ of the order of Aaron, nor of the tribe of Levi.

5. Nor is this all. For Melchizedek was the first and the last of his order. Aaron had no predecessor, but he had many successors. But Melchizedek had neither predecessor nor successor. His order was wholly independent of all others. It was just so with Christ Jesus. Christ has an unchangeable, an intransmissable priesthood. His priesthood is according to the power of an endless life. Thus we have an explanation of those phrases used of Melchizedek: "Without father, without mother, without descent, having neither beginning of days nor end of life." The law of the Levitical. priesthood was minute and exact as to both the parents. A defect here was fatal. But Melchizedek's parents are not named in the genealogical tables of the Levites. Neither did they contain the names of any of Christ's ancestors. The priests of the order of Aaron could not act before a certain age, nor were they to officiate after a certain age — all which must be ascertained by the tables of lineage. But these tables tell us not (neither do any records) when Melchizedek began or closed his sacred functions. Neither do they mention the name, or birth, or time of Christ's entering on His Priesthood. Thus was Christ's Priesthood set forth to us as personal and perpetual — truly a glorious Priesthood. In it let us trust. In it let us exult forever.

(W. S. Plumer, D. D.)

1. The person himself.

2. His position.

3. Melchizedek's prophetic blessing.

II. THE PATRIARCH.

1. Abram recognizes in Melchizedek a person worthy of special respect and honour.

2. Note the religious spirit in which Abram viewed his success.CONCLUSION: From Abram's conduct we may learn —

1. Humility.

2. Thankfulness.

3. Stedfastness of religious purpose.

(W. S. Smith, B. D.)

1. He was doubtless a very holy man; and if a Canaanite by descent, it furnishes a proof among many others, that the curse on Canaan did not shut the door of faith upon his individual descendants. There never was an age or country in which he that feared God, and worked righteousness, was not accepted.

2. He was a personage in whom was united the kingly and priestly offices, and as such was a type of the Messiah and greater than Abram himself. This singular dignity conferred upon a descendant of Canaan shows that God delights, on various occasions, to put more abundant honour upon the part that lacketh.

3. He was what he was, considered as a priest, not by inheritance, but by an immediate Divine constitution.

(A. Fuller.)

(Dean Law.)

     4287   universe

Genesis 14:1-24

     4224   cities of the plain

Genesis 14:13-21

     5077   Abraham, character

Genesis 14:17-20

     1680   types
     5328   greeting

Genesis 14:18-20

     1205   God, titles of
     5042   name of God, significance
     8488   tithing

Genesis 14:18-23

     4055   heaven and earth

Jerusalem
The first name of this city was Shalem, Genesis 14:18, Psalm 76:2, and it is still retained in the writing, however it is read Jerushalaim. "The name of that place is Jehovah-jireh. Abraham called the place Jireh; Shem called it Shalem. Saith God, If I shall call it Jireh, it will displease Shem the Just; if I shall call it Shalem, it will displease Abraham the Just. I will therefore put that name upon it which was put upon it by both, Jireh, Shalem,--Jerusalem."--"We do not, therefore, put Jod between …
John Lightfoot—From the Talmud and Hebraica

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon …
Lewis Bayly—The Practice of Piety

Tithing
"Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it" (Mal. 3:10). Down deep in the heart of every Christian there is undoubtedly the conviction that he ought to tithe. There is an uneasy feeling that this is a duty which has been neglected, or, if you prefer it, a privilege that has not been …
Arthur W. Pink—Tithing

Bethphage
There is very frequent mention of this place in the Talmudists: and, certainly, a more careful comparison of the maps with those things which are said by them of the situation of this place is worthy to be made; when they place it in mount Olivet, these make it contiguous to the buildings of Jerusalem. I. In the place cited in the margin, the case "of a stubborn judge" (or elder) is handling. For when, by the prescript of the law, difficult matters, and such things as concerning which the lower councils …
John Lightfoot—From the Talmud and Hebraica

Syria at the Beginning of the Egyptian Conquest
SYRIA AT THE BEGINNING OF THE EGYPTIAN CONQUEST NINEVEH AND THE FIRST COSSAEAN KINGS-THE PEOPLES OF SYRIA, THEIR TOWNS, THEIR CIVILIZATION, THEIR RELIGION-PHOENICIA. The dynasty of Uruazagga-The Cossseans: their country, their gods, their conquest of Chaldaea-The first sovereigns of Assyria, and the first Cossaean Icings: Agumhakrime. The Egyptian names for Syria: Khara, Zahi, Lotanu, Kefatiu-The military highway from the Nile to the Euphrates: first section from Zalu to Gaza-The Canaanites: …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making

The Pioneer's Influence Upon a Nation's Ideals.
ABRAHAM, THE TRADITIONAL FATHER OF HIS RACE.--Gen. 12:1-8; 13:1-13; 16; 18, 19; 21:7; 22:1-19. Parallel Readings. Hist. Bible I, 73-94. Prin of Pol., 160-175. Jehovah said to Abraham, Go forth from thy country, and from thy kindred, and from thy father's house, to the land that I will show thee, that I may make of thee a great nation; and I will surely bless thee, and make thy name great, so that thou shalt be a blessing, I will also bless them that bless thee, and him that curseth thee will …
Charles Foster Kent—The Making of a Nation

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665 …
John Bunyan—The Works of John Bunyan Volumes 1-3

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament