Reading: Genesis 14:18-20. Chapter fourteen of Genesis starts like this: “In the days of…, Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim made war on Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela.” These nine kings had greatly involved themselves in the Dead Sea War – four kings against five.

For twelve years, Chedorlaomer, the king of Elam, lorded it over the kings of Sodom and Gomorrah and three other neighboring cities. In the thirteenth year, these five kings allied themselves with one another to rebel against King Chedorlaomer. It begot an opportunity for King Chedorlaomer and his allies to extend their reigns over surrounding areas. Hence, King Chedorlaomer and his allies opened an attack on the five rebellious kings and defeated them at the battle in the valley of Siddim. Along with the pillage from the defeated cities, they also took with them Abraham’s nephew Lot and his family, who had been living in Sodom, as well as his possessions.

Having heard a report that Lot and his family were taken captive, Abraham immediately gathered and armed his three hundred and eighteen trained servants who were born in his own house. They went in pursuit as far as Dan and fought against Chedorlaomer’s and his allies’ troops by night. The sudden assault brought victory to Abraham. In triumph, he brought back his nephew Lot, all the women and people, as well as all the goods.

Here, we can see a contrast between illicit and licit war. Chedorlaomer and Abraham both went to war. But the former did so from pride, covetousness, and enmity to his neighbors; the latter from love to his neighbor, pity for the innocent captives, affection for his kindred, and zeal for right. The outward act was the same, but the motives were as different as night and day.

God chose Abraham to humble the pride of King Chedorlaomer, to deliver the injured Lot and his family, to exercise the faith and courage and energy of Abraham and his troops, and to put honor on Abraham. At all time, war is a macabre thing. War might be viewed lawfully when the great law of love to our neighbor requires it.

Abraham returned from the battle as a hero. We can imagine him proudly sitting astride his camel, smeared with the dirt and blood of battle, leading his troops, plus Lot and his family, and all the captives and the goods through the ancient city of Salem. There, he was met and feted by the king of Sodom, the king of Shaveh, and the priest-king of Salem – Melchizedek.

From the beginning of the Dead Sea War, the name of King Melchizedek was not mentioned. In fact, he was the tenth king who had not involved himself in the war. The name of Melchizedek mentioned in this context by all means makes us feel curious about his portentous appearance. And so, let us begin to delve a little bit deeper into the life and characteristics of this priest-king.

King Melchizedek is a most interesting person. He is one of the most remarkable Old Testament types of Christ, and we will go into its details later. It is recorded that Melchizedek was king of Salem which is traditionally believed as an older name for Jerusalem.

According to Holman Bible Dictionary, the earliest recorded name of Jerusalem is Urushalim and means “foundation of Shalem.” Later the author of Hebrews (7:2) interpreted “Salem” to mean “peace” because of its similarity to shalom (means peace in Hebrew). It is believed that the word “Jeru” was added to the name “Salem,” making the name “Jerusalem.” Psalm 76:2 helps establish the Jerusalem location when it refers to Jerusalem as Salem: “On Salem is God’s tent, a shelter on Zion.”

In combining the meaning of Melchizedek’s name with his office as king of Salem, the author of Hebrews (7:2) teaches us an important truth: “His name first means righteous king, and he was also “king of Salem,” that is, king of peace.” The truth taught here is that righteousness comes before peace. It is first “king of righteousness”; and then it is “king of peace.” Spiritually, Melchizedek – “king of righteousness” – stands for Jesus Christ who, through his redemptive work, can bring righteousness to his people.

How many rulers on the face of the earth would be declared “king of righteousness?” In history and in this day and age, too many rulers seem to rule all for unrighteousness. Laws are passed to support depravity, to penalize good, and at times to push God out of the land and bring the devil in. The world strives to make headway for peace. They have had many conferences, programs, plans, and organizations for peace. Unfortunately, most of them fail because they are ignorant of an underlying truth: that is, righteousness brings peace.

The principle of “Righteousness-brings-Peace” can be seen in salvation. Before we can have peace with God, it is vitally necessary for us to obtain righteousness. This truth is also appropriate to society. Before there will be peace in the land, there must first be righteousness there. This truth applies to our minds as well. Before we can have peace of mind, we must first live a righteous life.

The introduction in the reading to the king of Salem is a simple one but also an informative one: “Melchizedek, king of Salem… and being a priest of God Most High.” As we see, Melchizedek had two offices – as a king and a priest.

Melchizedek brought forth bread and wine to welcome Abraham and his troops as they were returning home from rescuing Lot and Sodom by defeating Chedorlaomer and his allies. Armies in those days were often dependent on the people of the places they passed through to give them food and drink.

But the bread and wine here also speak of Christ’s redemptive work. It is because after the words “bread and wine,” it presents Melchizedek as “a priest of God Most High.” The close association of bread and wine with the priestly ministry of Melchizedek points us to the redemptive work of Christ for humankind. The bread and wine are the two elements that Jesus used to establish the Eucharist at the Last Supper. It indicates the sacrifice of Christ’s body and blood for our redemption.

We hear these words in Eucharistic Prayer I which states, “Look with favor of these offerings and accept them as … the bread and wine offered by your priest Melchizedek.” The heart of the Eucharistic celebration is the bread and wine. By the words of Christ and the invocation of the Holy Spirit, they become Christ’s Body and Blood. The Church sees in the gesture of the king-priest Melchizedek, who “brought out bread and wine,” a prefiguring of her own offering.

Wherever Melchizedek is mentioned in the Holy Scriptures, he is a wonderful forerunner of Jesus Christ. Melchizedek was picked up by King David in Psalm 110:4. There David envisioned a future priest-king “according to the order of Melchizedek.” David called this future priest-king “Lord.” By and by, the Jews took this to refer to the coming Messiah. The future hope of Israel and the whole world rests on this Messiah.

Melchizedek is evidently a type of Christ in seven additional verses in the book of Hebrews (5:6; 6:20; 7:3, 11, 15, 17, 21). The Christian tradition considers Melchizedek, “priest of God Most High,” as a prefiguration of the priesthood of Christ. Christ fulfilled everything the priesthood of the Old Covenant prefigured. He offered himself once and for all in a perfect sacrifice upon the cross. He is the “one mediator between God and men.” His priesthood is made present in a special way in the Church through the ministerial priesthood, conferred through the Sacrament of Holy Orders.

Having brought bread and wine to Abraham and his men, Melchizedek blessed Abraham with these words, “Blessed be Abram by God Most High, the creator of heaven and earth; And blessed be God Most High, who delivered your foes into your hand” (Genesis 14:19-20). Melchizedek’s blessings had two parts. The first was for Abraham, the second was for God.

First, Melchizedek blessed Abraham. This is a part of the priest’s office, to bless people in the name of the Lord. Abraham warmly received the blessing as is evidenced by his reference to his Lord, God Most High, and by the fact that he gave a tithe to the kingly priest as an expression of gratitude both to God and his servant.

Then, Melchizedek blessed God. This blessing gave credit to God for bringing victory in the Dead Sea War. Abraham’s success was a result of God’s power. With only three hundred and eighteen men in his army, he was greatly outnumbered by King Chedorlaomer and his allies. It took a miracle from God to do the work Abraham did. God is honored here for the victory. In fact, God needs to be honored for all our blessings.

The combination of Melchizedek’s offices points out Christ’s kingly and priestly offices. In fact, Christ has the office of a prophet as well. Jesus Christ is the High Priest forever. “The Lord has sworn and will not waver: ‘Like Melchizedek you are a priest forever’” (Psalm 110:4). On Calvary, Jesus, the High Priest, made a most acceptable offering of praise and thanksgiving to God.

Christ is the High Priest indeed. But he is a priest for us, not for himself. It is in the name of the whole human race that he offers prayer and acts of humanity to his Father. He is also a victim at the altar; but victim for us in that he substitutes himself for a guilty mankind.

Hebrews 5:1 gives us a clear-cut definition of priesthood when it tells us, “Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins.” And so the priest, who is mediator between God and man, is intimately connected with the sacrifice he offers. This sacrifice was also a supreme act of expiation for human sins.

In sum, in relation to the representation of the priesthood of Melchizedek and Jesus Christ, we can obtain several fundamental concepts of the priesthood in our Church. First, the true priest is divinely appointed. He is called by God. While he is selected separately from the rest of the People of God, he is the one with the race he acts for. That is, the dignity and destiny of human nature. Second, the true priest has the power to bless – to pronounce blessings on people, to bless God on their behalf, and to declare God’s benefits towards men. Finally, the true priest is a mediator between God and men. He receives gifts from God for men. And he receives gifts from men for God.

Rev. Linh N. Nguyen