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He would not allow Bera to take the place of God. No doubt Bera went his way scratching his head. Note finally that while Abram refused any of the spoils of war, he did not impose his beliefs or convictions on his allies. Aner, Eschol, and Mamre were to take their fair share of the spoils.

It was Abram and not Bera who blessed these men, and that was what God had promised. God would bless Abraham, and he in turn would be a blessing to others. And so his allies went away enriched for their friendship with Abram, but his enemies were dead. The king of Sodom would live for a time, but soon he would be dead as well. About a thousand years have passed since Abram returned victorious from battle and he was met by Melchizedek. The name of this mysterious fellow has not occurred again in Scripture, until Psalm The author of Hebrews has already cited verse 1 of this psalm in Hebrews and verse 4 in Hebrews Verses of this psalm speak of Messiah as the King of Israel, while verses speak of Him as the Great High Priest, after the pattern of Melchizedek.

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These verses assume that Melchizedek is a prototype of Messiah. There is much that could be said of this psalm, but let us recognize that we are essentially dealing with one verse, as we were dealing with only three verses in Genesis Several points of correspondence between Genesis 14 and Psalm are evident. First, both Melchizedek and Messiah are kings and priests. This could not have happened under the Law, for we recall all too clearly the consequences for king Saul usurping the function of Samuel in 1 Samuel It can and will happen with Messiah, for He inaugurates a new order of priest:.

And shall sit and rule on His throne ;.

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  5. So He shall be a priest on His throne ,. Second, we can see from both Genesis 14 and Psalm that the enemies of Abram or Messiah will be destroyed, while the friends and followers of Abram and Messiah are blessed. Third, in both Genesis 14 and Psalm , there is a period of waiting that is required. Likewise, in Psalm , we find the Father instructing the Son to be seated at His side and to wait until the time when He subjected His enemies. Fifth, in Genesis , Abram swears an oath, while in Psalm , God swears an oath that Messiah will be a priest after the order of Melchizedek.


    Finally, it is hardly necessary to point out that the main connection between Genesis 14 and Psalm is Melchizedek. The first thing we should note is that there is no clear indication of a theophany, as there appears to be in Judges 13, where the Angel of the Lord appears to Manoah and his wife, foretelling of the birth of a son. I would have to conclude that thinking of Melchizedek as a theophany is probably speculative. The first ten verses of Hebrews 7 divide into two main parts: verses , and verses In verses , the author dwells on those things that we know about Melchizedek from Genesis In particular, the author focuses on the fact that Abraham offered a tithe to Melchizedek.

    The first point of emphasis is the titles of Melchizedek. But these names were more significant than they first appeared. Their meaning pointed to the Messiah. For a child has been born to us, a son has been given to us. Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time Hebrews I believe he is indicating that by the way he was described or not in Genesis 14, one can see a kind of similarity to Messiah.

    We are told nothing of his birth and nothing of his death. In a sense, therefore, the description of Melchizedek in Genesis has a certain correspondence with Messiah. From what we are not told for this is an argument from silence — not unusual for Jewish writers , therefore, Melchizedek seems similar to Messiah.

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    He is eternal, and thus His priesthood is eternal as well. This is something our author will take up soon in his developing argument. So, our author wishes us to view Melchizedek as a kind of literary prototype of Messiah. Both were king and priest.

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    Both appeared to have an eternal priesthood. Both were characterized by peace and righteousness. Both will carry out their ministry from Jerusalem. Specifically, he wishes to dwell on the fact that Abraham offered a tithe of the spoils to Melchizedek. He does not do this as a fund-raising device; he does this because of what his tithe revealed about the relationship of these two men.

    He does this to prove that Melchizedek and His antitype, Jesus, are vastly superior to Abraham and his future offspring, Aaron. Abraham was said to have offered a tithe to Melchizedek. This implies that Abraham looked on Melchizedek as his superior. One could say that Melchizedek was not even Jewish.

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    This Melchizedek received tithes from Abraham, the one to whom God had made such great and amazing promises verse 6. How easy it would be for a Jew to think of Abraham as being superior to Melchizedek, but neither David nor our author sees it this way. Genesis 14 and Psalm make the point that Melchizedek was superior to Abraham, and to his descendant, Aaron.

    But how is it that Aaron can be said to be subordinate inferior? Thus, not only Abraham but Aaron as well gave a tithe to Melchizedek, thus acknowledging his superiority to them.

    Traditional Explanations

    The greater Melchizedek blesses the lesser Abraham. The lesser Abraham pays a tithe to the greater Melchizedek. The priesthood of Jesus — of the order of Melchizedek — is greater than that of Aaron. That is the point our author is seeking to prove, and in his mind, he has accomplished his task. So what is it that the author wishes his readers to learn from this text?

    The implications of this will be spelled out as the next chapters unfold. But just how can they be fulfilled? And as our High Priest, He also continues to make intercession for us, helping us in our time of need.

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    Second, our text helps us to understand the concept of federal headship. In Romans 5, Paul wrote:. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! For judgment, resulting from the one transgression, led to condemnation, but the gracious gift from the many failures led to justification. Time will not permit a full explanation of this great text, but we should be able to see what Paul is saying here.

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    We are all sinners because Adam sinned. We become participants by federal headship. Thus, we are freed from sin and are new creations in Christ. The federal headship we see in Romans 5 has been illustrated for us in Hebrews 7. While we dare not attempt to interpret the Scriptures exactly as our author has he was divinely inspired , we can see that we should employ Scripture to interpret other Scripture.