The literary context that precedes this passage is about a war of kings. There was a rebellion in the Valley of Kings. This valley is found east of Jerusalem. Four kings of the area started a skirmish against another five kings. The four kings dominated the five and drove them away from their kingdoms. Abram’s nephew, Lot, had dwelt in Sodom, one of the cities of the five kings. He was living in Sodom, the jurisdiction of King Bera. When the leader of the four kings, King Chedorlaomer of Elam, plundered Sodom, Lot and his goods were taken captive. Abram had 318 trained men of his household and led them to victory against King Chedorlaomer and the kings with him. This is an amazing subject about Abram’s godly favor in the context preceding my chosen passage.

   The author, Moses, does not make any swelled words about Abram’s victory. Moses tells the story from a narrative point of view without adding puffed up detail to Abram’s battle between his men and four kings who previously prevailed against five kings. Moses goes in to detail about which kings were involved and where the battles took place. His focus was not on Abram, but that Abram stood strong in belief that God was with him. Love of his nephew, Lot, appeared to have motivated Abram to take on the odds against him, rescuing Lot from a life of hardship in captivity. Moses spoke about how the battle was conducted and the results of it without an attitude of pride in the outward accomplishment of Abram.

   Since my passage falls close to the end of this chapter in Genesis, what follows my chosen passage is a short confirmation of Abram’s heart after his victory. Abram did not wish to receive any booty from King Bera for regaining control of his kingdom, Sodom. Abram clearly stated that he would only take what his men had already eaten for their hunger and the possessions that belonged to the men.

   Moses narrates that Abram did reject gain from King Bera. Abram only accepted that which was already rightfully his due. He did well with the booty in sanctifying it with a tithe. That blessed the 90% remaining booty. In the immediate verse of the next chapter, which is two verses away from my selection, Moses records God reminding Abram that He gave him victory. Moses records that this victory proved to Abram that God was with him and will make good on his promises to him. As Abram increases his household, no king will be able to say they contributed to his success, but that God was with Abram.

   My passage, Genesis 14:18-23, has King Melchizedek of Salem enter the scene by bringing a gift to Abram. After hearing of Abram’s victory, Melchizedek brought a meal of bread and wine to “show friendship and hospitality” (Zondervan, 1985) to Abram. Although this meal was not anything out of the ordinary according to Jdg 19:19, Melchizedek must have had a purpose in introducing himself in this specific way. Kretzmann concludes that Melchizedek was “showed appreciation and gratitude toward Abram…to refresh and strengthen the weary soldiers” (1923, p.32). He blessed Abram by acknowledging that “God Most High” was with Abram and was responsible for delivering his enemies into his hand (Gen 14:19, NIV).  This blessed Abram and showed him that the God Melchizedek and Abram served was one in the same. The blessings made by Melchizedek showed Abram they were “brothers in the Lord,” as we would say today.

   Abram gave Melchizedek a tenth of all the plunder. This was appropriate seeing that giving a blessing to a man of God was as giving it directly to God. This tithe represented a king’s share of the goods of his servants (1Sam 8:15-17). Richards agrees that this tithe to Melchizedek is recognition of Melchizedek’s superiority over Abram (2000). Richards also points out that “In the ancient world blessings were given by superiors” (2000, p.49). According to Kretzmann, this tithe “was the more important transaction at the meeting” (1923, p.32) and this also was an acknowledgement of Melchizedek as a priest of God. I believe the bottom line of the tithe is of Abram’s acknowledgement that God is responsible for his increase. Abram gives the tithe as unto God. Baylis supports this view and adds that it also “confirmed his commitment to Yahweh as his provider” (1996, p.82). Abram’s tithe to Melchizedek holds significant meaning and demonstrates his commitment to obedience to God Most High.           

   There is a reason Moses placed this text in this location. I believe that among wars, defeat, victory, spoils, and similar events that happen in our life today, the nuts and bolts of life are the seemingly smaller events. Moses went into great detail about the specific event of Melchizedek’s blessing, Abram’s tithe, and his faith in the Most High. This event could have been lost or shortchanged among the celebrations of victory and other distractions that surround war times. Instead, Moses placed this meaningful text right in the midst of life’s happenings to show that events are of little importance, save that of those ordained by God.

   The book of Hebrews provides the best commentary on this passage. The author goes into great detail about the meaning of this meeting in the Valley of Kings. Chapter seven of Hebrews helps to understand the elements that are involved in the background of the tithe of Abram and the priesthood of Melchizedek. Because there is no genealogy of Melchizedek, it is a spiritual glimpse of the existence of Christ before his incarnation. The Bible states, “Without beginning of days or end of life, like the Son of God he remains a priest forever” (Heb 7:3, NIV). Hebrews explains that the law requires tithes to go to the line of Levi. Melchizedek was not of the line of Levi, since Levi was not yet born. This shows how faith in Christ is outside of the law that actually condemns us (Heb 7:11-12). Jesus was not born after the line of Levi but after the line of Judah. This shows how he has become our high priest just as Melchizedek was high priest for Abram without being according to the law. This canonical context in Hebrews helps to understand more clearly what the Holy Spirit is showing us through Moses’ writing in Genesis.

   The literary genre of this passage in Genesis is that of Biblical Narrative. The goal of referential language is to “pass on information,” according to Stein (1994, p. 73). Within this referential language type, the text is predominantly narrative. Narrative writing provides us information that is mainly historical and fact telling. This writing type is typically very reliable information. It often does not connote emotion, as poetry does for example, but can contain emotional charge in its reproduction of historical conversations and events. This passage about Melchizedek and Abram has passed some great factual history to us.

   As I look closely at the words in this passage, I see powerful meaning in the original Hebrew language. We can lose the full, in-depth meaning because of the process of translation into English. Our English words don’t always carry the history and rich meaning as the ancient language was purposing to convey. However, I fully admit that I am appreciative for all those scholars who have taken pains to bring our English translations. That being said, Verse 18 provides us the name of Melchizedek. The Hebrew word, transliterates as malkîy-Tsedeq. His name is formed by two roots mâlak and tsedeq. The former means ruler or king. The latter means that which is altogether just or right (Strong, 1990, p. 79). In context then, this word carries the meaning king of right or king of righteousness.

   I looked a little closer then at the word Salem, the city of which Melchizedek was king. This word is an early name of Jerusalem, the city of God. Salem transliterates as shalem. This word has its roots of meaning in being complete, full, made ready, peaceful, whole, and perfect (Strong, 1990, p.142). Used in context, this word would carry the meaning king of peace because Melchizedek was king of Shalem.

   Lastly, I also wanted to analyze the word blessed in this passage. Blessed transliterates as the word barak. This word means to kneel as in an act of adoration. It also holds the meanings of congratulate, praise, salute, and thank. In the context of this scripture, I believe the meaning is two fold. First, towards Abram as Melchizedek uses barak to connote congratulations on Abram’s favor stemming from his dependence on God. Secondly, Melchizedek uses barak to tell God that he is blessed, which carries the meaning of praised by those who know him and see what he has done.

   There is much more to Melchizedek than there is room to discuss here. As I have come to the end of this paper, I have also realized how much more can be done to understand this Biblical character being revealed to us. Righteousness, peace, and Salem have transcendent meaning and value. There is a major revelation happening here in which I plan to devote more study to at a later time. I have thoroughly enjoyed this hermeneutical study on this passage in Genesis. There is so much more to learn and discuss. I will enjoy the continuation of using these skills of interpretation to fully understand the deep and powerful meaning behind Melchizedek and Abram’s meeting around the Valley of Kings.   

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