If one were to read through the book of Genesis without knowing the content of any other book of the Bible, one of the most enigmatic sections would certainly be these few verses about Melchizedek (Gen. 14:18–20). After all, how does he contribute in any substantial way to the plotline of the book?
His presence is precipitated by the decision (recorded in Gen. 13) of Abram and Lot to separate in order to stop the wrangling that was breaking out between their respective herdsmen. Lot opts for the plains of Sodom and Gomorrah. That means he and his family and wealth are taken captive when Kedorlaomer and the petty kings aligned with him attack the twin towns and escape with considerable plunder. Abram and his sizable number of fighting men go after the attackers. The skirmish ends in the release of Lot and his family, and the restoration of the people and goods that had been carried off. In the verses that follow, Abram refuses to accept any reward from the king of Sodom, a city already proverbial for wickedness, but he gladly accepts the blessing of the king of Salem (which possibly equals Jerusalem?) and in return pays him an honorific tithe.
Historically, Melchizedek (his name means “king of righteousness”) appears to be the king of the city-state of Salem (a name meaning “peace” or “well-being”). He functions not only as Salem’s king, but as “priest of God Most High” (14:18). Indeed, it is in the name of God Most High that he blesses Abram. And Abram so respects him, apparently knowing him from previous dealings, that he honors him in return.
We need not think that Abram was the only person on earth who retained knowledge of the living God. Melchizedek was another, and Abram finds in him a kindred spirit. In a book that provides the exact genealogy of virtually everyone who is important to the storyline, rather strikingly Melchizedek simply appears and disappears—we are told neither who his parents were nor when and how he died. He and his city are a foil to Sodom and its king. Once again, there are two cities: the city of God and the city of man (as Augustine would label them).
Melchizedek is mentioned in only two other places in the Bible. The first is Psalm 110 (see meditation for June 17); the other is Hebrews, where the writer recognizes that the inclusion of Melchizedek in the plotline of Genesis is no accident, but a symbol-laden event with extraordinary significance (especially Heb. 7). God is preparing the way for the ultimate priest-king, not only in verbal prophecies but in models (or types) that provide the categories and shape the expectations of the people of God.
- Carson, D. A. (1998). For the love of God : A daily companion for discovering the riches of God’s Word. Volume 1. Wheaton, Ill.: Crossway Books.
Although the teacher never arrives at the fullness of perspective that characterizes the writers of the new covenant Scriptures, his skepticism now shrinks as he encourages some fundamental stances that depend absolutely on a just God who knows the end from the beginning, even if we do not. In this vein, he has already told his readers two things: (a) refuse to live just for today; boldly invest in the future, remembering that this world is God’s (11:1–6); (b) live gratefully and joyfully with the good gifts you have received (11:7–10).
Under the old covenant, God made His presence known most strongly in the Most Holy Place, or Holy of Holies, the most sacred area of the tabernacle/temple. This presence among Israel was contingent upon the loyalty of the nation to the Law (2 Chron. 7:19-22), a loyalty that was seen the majority of time only in the lives of a holy remnant within the nation. Most Israelites failed to keep covenant and ended up defiling the temple, with the result that God moved out of the Holy of Holies (Ezek. 10) and allowed foreigners to burn the temple to the ground (2 Kings 25:1-21).
Among the insights the Psalms convey, some of the most penetrating deal with the nature of wickedness and of wicked people. Rarely are these put into abstract categories. They are almost always functional and relational.
PSALM 35 Is one of the Psalms give over to the theme of vindication (see also the meditation of April 10). They make many Christians uncomfortable. The line between vindication and vindictiveness sometimes seems a little thin. How can the line of reasoning in this psalm ever be made to square with the teaching of the Lord Jesus about turning the other cheek (Matt. 5:38–42)? Isn’t there an edge of, say, nastiness about the whole thing? After all, David does not just ask that he himself be saved from the ravages of those who are unjustly attacking him (e.g., 35:17, 22–23), he explicitly asks that his enemies “be disgraced and put to shame” (35:4), that they be ruined and ensnared by the very nets they have laid for others (35:8).
“ABOVE ALL ELSE, GUARD YOUR HEART, for it is the wellspring of life” (Proverbs 4:23).
In Exodus 4 two elements introduce complex developments that stretch forward to the rest of the Bible.
GENESIS 2:1-16; 3:22-24 “Out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden” (2:9).
