elsewhere in N. T.) and the original phrase ( t/Kh'me ) may mean only the
smiting, the defeat. eujloghvsa" ] By the act of blessing, Melchizedek at once assumed the position of a superior. And Abraham on his part freely acknowledged Melchizedek's implied claim to superiority, and divided to him a tithe from all the spoil which he had taken (Heb. 7:4).
Heb. 7:2 b, 3. The historical details as to Melchizedek having been given, the writer of the Epistle goes on to interpret the Scriptural narrative so far as it affects the view of Melchizedek's character and person absolutely. He points out its bearing on his position in relation to Abraham and the Levitical priests in the next section.
Melchizedek's typical character is shewn to be indicated positively by what is said of him, and negatively by what is not said.
Thus three distinct features are noted in which Melchizedek points to Christ. (1) His name and title: King of Righteousness and King of Peace. (2) His isolation from all priestly descent, as holding his priesthood himself alone.
(3) The absence of all record of his birth and death. In other words the record of Melchizedek points to Christ in character, in office, in person (nature).
The clauses are not simply in apposition with the subject but are predicative: Melchizedek...as being, first by interpretation...as being presented to us...remaineth.
7:2 b.
prw'ton mevn...e[peita dev
]
being first by
the
interpretation
of his name
King of Righteousness, and then also
(by his dominion)
King of Salem, which is, King of Peace.
His personal name and the name of his city are taken to correspond with the actual traits of his character.
eJrmhneuovmeno"
] The simple form (commonly
meqermhn
.) occurs elsewhere in N. T. John 1:44 (43) (
o} eJrmhn
.); 9:7.
basileu;" dikaiosuvnh"
] Jos.
B. J.
6.10
Melc. oJ th'/ patriva/ glwvssh/ klhqei;" basileu;" divkaio"
.
dikaiosuvnh"
...
eijrhvnh"
] The order in which the words occur is significant. Righteousness must come first. Compare Rom. 5:1; 14:17; Ps. 72:3 (Heb.); 85:10; Is. 32:17; James 3:18; Heb. 12:11. Both are characteristic of the Messianic times (Is. 9:1-7). The one aspect is given in Ps. 45:4 ff.; Jer. 23:6; 33:15 f.; Dan. 9:24; Mal. 4:2; and the other in 1 Chron. 22:8 ff.; Mic. 5:5. Theodoret (and others) notice how both graces perfectly meet in Christ for the blessing of humanity:
aujto;" ga;r
[
oJ cristov"
]
ejsti kata; to;n ajpovstolon hJ eijrhvnh hJmw'n
(Eph. 2:14),
aujto;" kevklhtai kata; to;n profhvthn dikaiosuvnh hJmw'n
(Jer. 23:6).
Compare Bernard, Serm. de div. 19.4, Tu, homo, noli prius rapere quod tuum est, et justitiam quam Deo et pacem quam proximo debes contemnere (the reference is to Rom. 14:17).
The genitive in each case (
bas. dik., ba". eijr.
) expresses the characteristic of the sovereign: he is a righteousness-king, a peace-king, one in whom and through whom righteousness and peace are realised. Compare Jer. 33:15; Is. 9:6.
e[peita dev
...] The personal character of the priest-king leads to the notice (
e[peita de; kaiv
) of the kingdom which he administered: being righteous in himself he kept peace under his sway.