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. (Vol. 1, p. 39). Crossway Books.
IT IS ALWAYS WORTH ASKING WHY the summary of a particular sermon is included in Acts. Sometimes the answer is immediately obvious, at least in part. For example, Peter’s sermon on the day of Pentecost, reported in Acts 2: whatever its distinctive features, it is above all the first post-resurrection Christian evangelistic sermon, the first Christian sermon after the descent of the Holy Spirit. The sermon Paul preaches in Pisidian Antioch (Acts 13:13–52) has many interesting features that help explain why Luke records it:
(1) It is preached in a synagogue, and thus to people whom Paul views as biblically literate—Jews, proselytes, God-fearers. He does not have to explain basic categories the way he does to the Athenians, who are biblically illiterate (Acts 17).
(2) Preaching to the biblically literate, Paul begins with a selective recitation of Israel’s history—obviously a standard approach in some Christian preaching, for Stephen does the same thing (Acts 7).
(3) More importantly, this selective history is directed toward establishing one central point: God had promised the coming of a king in the Davidic line. That provides Paul with the base from which he springs forward to Christian witness: the Messiah, that Davidic king, has arrived, and his name is Jesus.
(4) With this line of thought, and to this biblically-literate crowd, Paul devotes part of his sermon to exposition of particular texts in order to demonstrate his major points.
(5) Paul makes it clear that the purpose and focus of Christ’s coming is the forgiveness of sins. He compares and contrasts the nature and scope of this forgiveness with what the Law of Moses provided. Paul is interested in the salvation-historical developments that have taken place with the coming of the Messiah (13:39). Further, the salvation Paul announces assigns a central role to justification.
(6) The following verses (13:42–52) explain how Paul’s popularity incites jealousy, which generates various results—including Paul’s move away from the synagogue to the broader Gentile population. This is a concrete demonstration of something that characterizes Paul’s evangelistic ministry in every new place he visits: he begins with Jews and all those gathered in the synagogue—a matter of theological conviction for him; but he eventually turns, or is forced to turn, to the biblically illiterate pagans—a matter of calling for him, for he knows he is called to be the apostle to the Gentiles (Gal. 2:8).
(7) As on other occasions, Paul’s preaching causes both a riot and a revival.
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 39). Crossway Books.
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