Blessed him, and said: Blessed be Abram by the most high God, who created heaven and earth.
וֽ͏ַיְבָרְכֵ֖הוּ וַיֹּאמַ֑ר בָּר֤וּךְ אַבְרָם֙ לְאֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ׃
7 Church Fathers comment on this verse
He not only bestowed blessings upon him but also exalted God by proclaiming, “Blessed is Abram from the Most High God, the Ruler of heaven and earth.” In this declaration, we gain insight into God’s power evident in creation. If God is indeed the Creator of heaven and earth, then the idols worshipped by humanity are rendered void. As it is stated, “The gods who did not create the heavens and the earth will disappear” (Jer. 10:11).
The narrative of Abraham and Melchisedec illustrates the provision of God's law as a guide, as noted in Scripture (Galatians 3:24). However, it is evident from the Scriptures that this same law infantilizes believers and finds its fulfillment in the mystery of Christ. The apostle Paul expounds on the nature of the two covenants, stating that the old commandment was rendered ineffective due to its inherent weaknesses, highlighting that "the law has perfected nothing; but a better hope is introduced, by which we draw near to God" (Hebrews 7:18-19). Thus, no one can draw near to God through the old law, but rather through the hope that the mystery-bearer, who knows the truth, seeks to elevate.
Paul articulates the discontinuation of the old covenant, affirming that if the first covenant had been flawless, another would not have been necessary. The prophet therefore asserted that the new covenant promised by the Lord differs from the one made with the ancestors, as the people failed to uphold the original covenant (Hebrews 8:7-12). In this new covenant, God resolves to inscribe His laws on the minds and hearts of His people, promising to be their God and for them to be His people, signifying an intimate relationship of knowledge and mercy.
Consequently, the old law has proven weak and ineffectual in achieving sanctification. Yet, one can clearly understand that justification in Christ and service through Him far surpasses that offered by the law. This truth is echoed in the prophetic calls to repentance, urging God's people to pursue mercy above sacrifice (Isaiah 1:16; Hosea 6:6; cf. Matthew 12:7). In Christ, we discover pardon and reconciliation with the Father, recognizing Him as God by nature.
The examples could multiply, substantiating the notion that service under the law does not please God, but let us turn our focus to Abraham. When he learned of Lot's peril in Sodom due to captivity, Abraham rallied his trained servants and allies, courageously confronting the captors to rescue Lot and others in danger. Upon his victorious return, Abraham was greeted by those he had liberated, with the king of Sodom coming to meet him in the valley of Shaveh (Genesis 14:17).
Moreover, Melchisedec, king of Salem and priest of the Most High God, brought forth bread and wine, blessing Abraham and honoring God for delivering his enemies into his hands (Genesis 14:18-20). The imagery of completeness as found in Melchisedec starkly contrasts with the limitations of service under the law. According to Scripture (Hebrews 7:7), it is the greater that blesses the lesser, affirming Melchisedec's superiority over Abraham. Additionally, since Levi was still in the loins of Abraham, it is written that he too was blessed through Melchisedec (Hebrews 7:10). Thus, righteousness established by the law ultimately finds its true blessing through the ministry of Christ, of which Melchisedec is a foreshadowing.
While some speculate about Melchisedec's identity, suggesting he may have been an angelic presence or a manifestation of the Holy Spirit, such reasoning overlooks the natural reality of his human existence. Scripture states he was like us, a historical figure rather than a heavenly being. Melchisedec was indeed a king and a priest, symbolizing the higher priesthood of Christ, who both fulfilled and transcended the law.
Contrarily, to assert that Melchisedec is merely the Holy Spirit is to diminish the glory of the Holy Spirit's nature. Every priest is ordained by God and sanctified in relation to His divine nature, and Christ, depicted as our high priest, exemplifies this sacrificial role, uniting both priestly and kingship attributes in His being (Hebrews 5:5-6).
The Scriptures reveal that Christ's priesthood surpasses that of the law through His perfect sacrifice, entering the true tabernacle made without hands, where He offered Himself once for all (Hebrews 9:11-12). Christ, the ultimate manifestation and fulfillment of God's promise, has established for us a new way to approach God through His sacrifice, cleansing us from our sins (1 Peter 3:18).
Thus, as we reflect on these truths, let us acknowledge that Melchisedec indeed serves as a vital archetype of Christ, demonstrating that the glories of the new covenant in Christ overshadow the limitations of the old. In the light of faith, we have access to God's presence and fullness through our Lord Jesus Christ, who is our ultimate peace, revealing the nature of God's kingdom and our place within it as part of His holy people.
My concise work essentially comprises a compilation of Jewish inquiries and folklore, making it pertinent to convey the Jewish perspective on Melchisedec. They contend that he is Shem, Noah’s son, and demonstrate that his lifespan extended to the time of Isaac, asserting that the firstborn descendants of Noah served as high priests until the establishment of the Aaronic priesthood. The title "king of Salim" refers to the ruler of Jerusalem, which was once named Salim. The holy Apostle, in his Epistle to the Hebrews, characterizes Melchisedec as one "without father and mother" (Heb. 7:3), linking him to Christ and through Christ to Gentile believers (as the glory of the head pertains to its members). For it is He who, with the foreskin, blessed Abraham, who had been circumcised, and in turn blessed Levi, from whom the priesthood ultimately arose. Therefore, it follows that the circumcised priesthood of the synagogue was infused with the priesthood of the Church through the foreskin. The statement, "Thou art a priest for ever after the order of Melchisedec" (Psalms 109:4), indicates our own ordinance. This priestly ritual does not pertain to the Aaronic lineage. Rather than through the sacrifice of lifeless offerings, it is through the presentation of bread and wine—the body and blood of our Lord Jesus—that this action is consecrated.
You sent me the book anonymously titled άνωνυμον άδέοσποτον, and I am unsure whether the author's name was omitted intentionally or if the writer preferred anonymity to evade dispute. Upon reading it, I observed that the author, while addressing the significant matter of the high priest Melchisedec, sought to demonstrate through numerous arguments that the one who blessed the esteemed patriarch Abraham possessed a divine essence and should not merely be regarded as an ordinary man. Ultimately, the author even suggested that the Holy Spirit approached Abraham in human form. However, he neglected to discuss how the Holy Spirit presented bread and wine or received the tithe of the spoils from Abraham after his triumph over the four kings.
You have asked for my opinion on both the author and the topic at hand. I confess I did not wish to articulate my views or engage in a potentially contentious debate, as any position I took would likely invite dissent. Yet, upon revisiting your letter and encountering your strong urging not to dismiss your request, I turned to the writings of the ancient sages to consider their views and respond to you as if drawing from a broad consensus. I soon found Origen's discourse on Melchisedec in his first treatise on Genesis, where he, after examining the issue from various perspectives, identifies Melchisedec as an angel. He offered similar arguments regarding the divine concerning the Holy Spirit as your author employed. Following up with Didymus, his disciple, I discovered a consistent alignment of thought with his teacher. I then explored the writings of Hippolytus, Irenaeus, Eusebius of Cæsarea, Eusebius of Emisa, Apollinarius, and our own Eustathius, the first bishop of Antioch to confront Arius, realizing that their views diverged only slightly—asserting that Melchisedec was a Canaanite king of Jerusalem, which had been called Salim, then Jebus, and eventually Jerusalem.
It is not unexpected, then, for the priest of the Most High God to be depicted as uncircumcised, existing beyond the ceremonial law and the tribe of Aaron, especially since both Abel and Enoch found favor with God as they offered sacrifices. Furthermore, Job himself, who was not of the Levi lineage but descended from Esau, is depicted as a priest offering daily sacrifices for his children (Job 1). As Noah, inebriated and uncovered, was mocked by his middle son (Gen. 9), could represent the Savior, while Ham could symbolize the Jewish people. Similarly, Samson, who loved Delilah, demonstrated more might in his death than throughout his life (Judg. 16)—both providing an image of the Savior's death. All the saints, patriarchs, and prophets in various respects reflected the Savior's image; so too, Melchisedec—being a Canaanite and not of Jewish origin—served as a foreshadowing of the priesthood of the Son of God, referenced in the hundred and ninth Psalm: "Thou art a priest for ever after the rank of Melchisedec." His rank is understood in numerous ways; he was both king and priest, possessing the priesthood prior to circumcision—as a foreshadowing that the priesthood would not emerge from Jews but rather from Gentiles; he was anointed not with the oil prescribed by Moses (Lev. 8:1) but with gladness and the purity of faith; and rather than slaughtering animal sacrifices, he sanctified the sacrament with bread and wine, the pure and simple offering of Christ.
Many relationships are also illustrated, but discussing them at length is curtailed by the brevity of this letter. I have not included details elaborated in the epistle to the Hebrews, which is acknowledged by all Greek-speaking Christians and some Latins—where it is stated that Melchisedec, meaning "king of righteousness," was king of Salim, or "king of peace," existing without a genealogical record. This does not imply he lacked both father and mother—since Christ, in both His natures, had both—but rather that in Genesis, he appears suddenly, meeting Abraham after triumphing over his foes, without any mention of lineage before or after. The Apostle asserts that the Aaronic priesthood, representing the Jewish race, had definitive beginnings and endings, whereas Melchisedec's priesthood, representing Christ and the Church throughout both past and future, is eternal without a designated founder. Consequently, with the dissolution of the priesthood, there also occurs a transformation of the law, as the word of the Lord emanates not from Hagar the bondwoman and Mount Sinai but from Sarah the free woman and the stronghold of Zion (Heb. 5:11). It was not that the Apostle was incapable of explanation; rather, he chose not to elaborate, knowing that it would be detrimental as he sought to persuade the Jews—not believers, to whom the mystery could be fully revealed. Should the chosen vessel feel bewildered by the sacrament and recognize the topic as ineffable, how much more should we, mere insects, confess our ignorance, striving to illuminate the vast truths through succinct expressions that allow you to discern the collective views of many?
The one who triumphs should not claim the glory for himself, but rather give credit to God. This lesson is illustrated by Abraham, who, following his victory, grew in humility rather than pride. He performed acts of worship and gave tithes, and as a result, he was blessed by Melchisedec, whose title signifies "king of righteousness" and "king of peace," for he served as a priest of the Most High God. Who better embodies the King of righteousness and the Priest of God than the one referred to in scripture, ‘Thou art a priest forever after the order of Melchisedec’ (Psalm 109:4)? This refers to the Son of God, the Priest of the Father, who, through the offering of His body, reconciled us to the Father and secured forgiveness for our sins.
Numerous interpretations about Melchisedec have been presented throughout history. Some Jewish traditions suggest that he was Shem, Noah's son, or even Noah himself, while others identify him with Enoch. Certain early Christian thinkers, such as Origen and Didymus, viewed Melchisedec as an angel, and some heretical groups proposed that he represented the Holy Spirit, leading to their identification as 'Melchisedekian.' However, it is important to clarify that Melchisedec was fully human, stemming from a father and mother of the lineage of Ham. He was among the kings of Canaan, yet uniquely acknowledged the one true God, who created heaven and earth, offering sincere sacrifices to Him; he ruled over the city of Salem.
The Apostle Paul refers to Melchisedec as one who "is without father, without mother, without genealogy" (Hebrews 7:3). St. John Chrysostom explains this by stating: "We do not know whom or when he had a father, or who was his mother, nor do we know when he began or when he died." He further states, "He was made like the Son of God" (Hebrews 7:3). This similarity indicates that while we are unaware of the beginnings or endings of both figures, Melchisedec remains nameless in Scripture, while Christ transcends all comparisons. The absence of details about Melchisedec's parents in the sacred texts arises because Moses, who chronicled the holy history, focused solely on the lineage from Abraham, through Shem's descendant Arphaxad, from whom Christ was descended. Since Melchisedec did not belong to this lineage, no names are provided for his parents.
Melchisedec serves as a likeness of the Son of God in several ways. His name signifies 'king of righteousness,' and Christ is the embodiment of righteousness, having justified humanity through His blood to save us from God's wrath. Melchisedec ruled over Salem, which symbolizes peace, while Christ is the source of peace, reconciling us with God the Father, as the apostle states: "For He Himself is our peace, who has made both one" (Ephesians 2:14). Just as Melchisedec was revered in Salem, Christ was similarly honored in Jerusalem when He entered the city on a young donkey amidst the exclamations of the crowd, "Blessed is He who comes in the name of the Lord!" (Luke 19:38; John 12:13) and the inscription above Him during the crucifixion, "Jesus of Nazareth, the King of the Jews" (John 19:19). While Melchisedec is described as lacking parentage in the Scriptures, Christ exists eternally as the Son of God before ages, and in time, He is without an earthly father. Melchisedec's life is marked by an absence of recorded beginnings and endings in the Holy Word, though his birth and death are acknowledged; Christ, on the other hand, possesses no beginning or end and exists eternally.
Melchisedec stands unique as the first and last priest of his time, as no other priesthood is mentioned after him; however, Christ our Lord is the great High Priest who has ascended through the heavens, and He alone is the singular first and last Priest who offered Himself to His Father on the cross for the sins of the world. Melchisedec’s offering consisted of bread and wine, while Christ our Savior has given us His pure flesh and life-giving blood under the forms of bread and wine. Hence, it is proclaimed of Him in the Psalms: "You are a priest forever, according to the order of Melchisedec" (Psalm 109:4). This priesthood of Melchisedec is not timeless but is fulfilled in the divine offering of the Eucharist, for only the Son of God is eternal while Melchisedec, as St. Chrysostom indicates, "he died, and was not a priest forever." Ignatius the Theologian mentions Melchisedec in his letter to the Philadelphians, describing him as "king and high priest and a virgin all his days," signifying him as a prefigurement of the Son of God, the King, the Hierarch, the Source of purity, and the Bridegroom of virgins.
For those wishing to delve deeper into Melchisedec's significance, resources are available in the Prologue for May 22nd and February 23rd. The phrase "Melchisedec king of Salem" (Genesis 14:18) connects with the Gospel of John where it states, "John was baptizing in Aenon near Salim, because there was much water there" (John 3:23). It is believed that Salim should not be equated with Jerusalem, despite many claims to the contrary; Salim was a different city situated in the territory of Manasseh, near Enon and Scythopolis along the Jordan River. In contrast, Jerusalem lies in Benjamin's region on Mount Moriah, which later became known as Zion. It was here that Abraham offered his son Isaac to God, long before the city existed, in an area inhabited by a few farmers. When Melchisedec encountered Abraham following the battle, Isaac had not yet been born, clearly indicating that Melchisedec was king of that Salim near the Jordan, the site of John's later baptisms in Christ's time.
Similarly, Jerome recounts, based on ancient Jewish teachings, that the origin of the ancient chambers belonging to Melchisedec remains evident to this day. Regarding Melchisedec as the presumed founder of Jerusalem, it is essential to recognize that this occurred post Abraham's sacrifice on Mount Moriah. This narrative may have a basis in truth: Melchisedec, filled with prophetic insight, foreseeing future miracles destined for this location, migrated from Salim by the Jordan and established a new city, naming it 'Jerusalem,' which combines Greek and Hebrew meanings. The term 'hieros' in Greek stands for 'holy,' while 'salim' in Hebrew denotes 'peace.' When these two words merge, they form 'Jerusalem,' or 'holy peace,' symbolizing a space sanctified by Abraham's sacrifice and God's covenant of eternal peace with him.
And he bestowed a blessing. The significance of this blessing is rooted in the priesthood of Melchisedec. Acting as a mediator between the Divine and humanity, he presents the blessing to God as an offering of gratitude and relays it to humanity as a gracious gift. He is the Sovereign of both heaven and earth. This distinction sets apart the Supreme Being acknowledged by Melchisedec from those powerful entities that ancient cultures attributed not the creation and governance of the entire universe, but rather limited oversight and care over its many facets (Dan. 10:13). Folklore failed to differentiate these serving spirits from the one True Sovereign (Gen. 31:29, 1 Sam. 20:23). Melchisedec blesses Abram, who is regarded as the father of the faithful, while in Christ, God Himself imparts to us every spiritual blessing in the heavenly realms (Eph. 1:3).
Melchisedec offered bread and wine to Abram, aligning with the customary practice of hospitality. In doing so, he 'blessed Abram,' which signifies a genuine reception through a holy priestly declaration rather than mere social nicety, acting as a mediator between the divine and humanity. What does this sacred and gracious proclamation entail? It is a confession of God's mercy towards Abram and an expression of praise directed to God for that mercy. 'And he said, Blessed be Abram by the God of the highest, who created heaven and earth,' conveys a congratulatory message to Abram regarding his victory, a manifestation of God's divine favor upon him.
'And blessed be the God of the highest, who hath delivered the enemy under thy hands.' If your triumph over your enemies is attributed to the blessing of the Almighty God, who bestowed them upon you despite their strong numbers, then let Him also be 'blessed,' meaning glorified for this achievement.
Abram's reception of these welcoming words from Melchisedec as a priest is underscored by Abram's offering of a tenth of his spoils (Gen. 14:20), a common practice among nations to present tithes to the divine through their ministers. The recounting of Abram’s military victory is fitting to be read during the observance of the first Ecumenical Council because firstly, the soldiers who followed Abram, the progenitor of the faithful, numbered 318 and confronted the adversary, mirroring the 318 fathers present at the first Ecumenical Council who upheld the Orthodox faith and opposed the heretic Arius and his followers. This foreshadowing is recognized by St. Ambrose of Mediolanum.
Furthermore, the reference to Melchisedec within this parable relates to the doctrine affirming the unity and complete equality of the Son of God with God the Father, a truth upheld at the first Ecumenical Council in response to Arius, who denied this doctrine, asserting that the Son of God was a created being with a beginning in time rather than eternally begotten of the Father. The account of Melchisedec illustrates the eternal derivation of the Son from the essence of God the Father. As stated by the Apostle, Melchisedec’s narrative does not include details of his lineage or beginnings, allowing him to be likened to the Son of God, who is not of earthly lineage according to His divine essence but exists beyond time, eternally begotten from the Father's substance. The Psalmist similarly recognized this parallel in Psalm 109, a prophetic text concerning Christ. In this psalm, God Himself attests to the Son: 'Out of the womb before the day, I have begotten you... Thou art a priest forever after the order of Melchisedec' (Psalm 109:3-4). Here, the Son's eternal priesthood reflects His birth from the Father, depicted as a birth 'out of the womb,' affirming His consubstantiality with the Father. Additionally, His being begotten before the 'day' signals His existence prior to all creation.
The Church, which instituted the reading of this parable during the first Ecumenical Council commemoration, clearly intended to highlight Melchisedec as an image of the eternal Son of God. This is evident from the lines sung during the feast: 'Out of the womb Thou wast born before the day, from the Father motherless before the age: even though Arius glorifies the creature, and not God, inappropriately blending Thee, the Creator, with the creature, yet the Council held at Nicea proclaimed Thee Lord, co-present with the Father and the Spirit.'
Moreover, Abram’s triumph over the kings who disrupted peaceful societies serves as a symbol of the victory achieved by the Church's shepherds, gathered in council, along with Christ, over her unrighteous adversaries, who violated her peace through erroneous teachings. This parallel is also drawn in a hymn from the canon designated for the first Ecumenical Council: 'As the divine Abram of old, all the godly, God-exalting people, Your enemies, O Blessed One, Your fierce enemies, by Your power, have been firmly destroyed.' For similar reasons, this passage is read during the commemorations of other Ecumenical Councils. It is noteworthy that this parable appears in the week preceding the Nativity of Christ, termed the Week of the Fathers, tracing the lineage of Jesus Christ according to the flesh. During this week, the liturgy prescribes readings from St. Matthew regarding the genealogy of Jesus.
To ensure this reading complements the understanding that Christ, in His divine nature, transcends human genealogy and lacks earthly parents, the Church emphasizes Christ's eternal birth, utilizing the account of Melchisedec as a typological representation. This typology exists not because Melchisedec lacked genealogy and paternal lineage, but because the account of him does not detail these aspects.
Passages read together with this verse.
THEOSIS