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Selected Verse: Hebrews 7:2 - King James

Verse	Translation	Text
Heb 7:2	King James	To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
gave--Greek, "apportioned"; assigned as his portion. tenth . . . of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see Heb 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king. first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name. righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness. King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

gave--Greek, "apportioned"; assigned as his portion.

tenth . . . of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see Heb 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king.

first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.

righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness.

King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.

Notes on the Bible, by Albert Barnes, [1834]
To whom also Abraham gave a tenth part of all - That is, a tenth part of all the spoils which he had taken Gen 14:20, thus acknowledging that in dignity of office Melchizedek was greatly his superior; Heb 7:4, Heb 7:6, Heb 7:8. This does not appear to have been on the part of Abraham so much designed as a present to Melchizedek personally, as an act of pious thankfulness to God. He doubtless recognized in Melchizedek one who was a minister of God, and to him as such he devoted the tenth of all which he had taken, as a proper acknowledgment of the goodness of God and of his claims. From this it is evident that the propriety of devoting a tenth part of what was possessed to God, was regarded as a duty before the appointment of the Levitical law. "Some" expression of this kind is obviously demanded, and piety seems early to have fixed on the "tenth" part as being no more than a proper proportion to consecrate to the service of religion. For the propriety of the use which the apostle makes of this fact, see the notes on Heb 7:4, Heb 7:6, Heb 7:8. First being - The "first" idea in the interpretation of his name and office, etc. First being mentioned as king of righteousness, and then as king of peace. King of righteousness - The literal translation of the name Melchizedek; see the notes on ver. 1. The "argument" implied in this by the remarks of the apostle is, that he bore a name which made him a proper emblem of the Messiah. There was a propriety that one in whose "order" the Messiah was to be found, should have such a name. It would be exactly descriptive of him, and it was "worthy of observation" that he of whose "order" it was said the Messiah would be, should have had such a name. Paul does not say that this name was given to him with any such reference; or that it was "designed" to be symbolical of what the Messiah would be, but that there was a "remarkable coincidence;" that it was a fact which was worth at least "a passing thought." This is a kind of remark that might occur to anyone to make, and where the slight use which Paul makes of it would not be improper anywhere; but it cannot be denied that to one accustomed to the Jewish mode of reasoning - accustomed to dwell much on hidden meanings, and to trace out concealed analogies, it would be much more obvious and striking than it is with us. We are to place ourselves in the situation of those to whom Paul wrote - trained up with Jewish feelings, and Jewish modes of thought, and to ask how this would strike "their" minds. And this is no more unreasonable than it would be in interpreting a Greek classic, or a work of a Hindu philosopher, that we should endeavor to place ourselves in the situation of the writer and of those for whom he wrote, and ascertain what ideas would be conveyed to them by certain expressions. It is not meant by these observations that there was really no intrinsic force in what Paul here said respecting the import of the "name." There was force; and all the use which he makes of it is proper. His meaning appears to be merely that it was a fact worthy of remark, that the "name" had a meaning which corresponded so entirely with the character of him who was to be a high priest of the same "order." "And after that." He is mentioned after that with another appellation equally significant. King of peace - A literal translation of the appellation "king of Salem;" Heb 7:1. The idea of Paul is, that it was "worthy of remark" that the appellation which he bore was appropriate to one whose ministry it was said the priesthood of the Messiah would resemble.

Notes on the Bible, by Albert Barnes, [1834]

To whom also Abraham gave a tenth part of all - That is, a tenth part of all the spoils which he had taken Gen 14:20, thus acknowledging that in dignity of office Melchizedek was greatly his superior; Heb 7:4, Heb 7:6, Heb 7:8. This does not appear to have been on the part of Abraham so much designed as a present to Melchizedek personally, as an act of pious thankfulness to God. He doubtless recognized in Melchizedek one who was a minister of God, and to him as such he devoted the tenth of all which he had taken, as a proper acknowledgment of the goodness of God and of his claims. From this it is evident that the propriety of devoting a tenth part of what was possessed to God, was regarded as a duty before the appointment of the Levitical law. "Some" expression of this kind is obviously demanded, and piety seems early to have fixed on the "tenth" part as being no more than a proper proportion to consecrate to the service of religion. For the propriety of the use which the apostle makes of this fact, see the notes on Heb 7:4, Heb 7:6, Heb 7:8.

First being - The "first" idea in the interpretation of his name and office, etc. First being mentioned as king of righteousness, and then as king of peace.

King of righteousness - The literal translation of the name Melchizedek; see the notes on ver. 1. The "argument" implied in this by the remarks of the apostle is, that he bore a name which made him a proper emblem of the Messiah. There was a propriety that one in whose "order" the Messiah was to be found, should have such a name. It would be exactly descriptive of him, and it was "worthy of observation" that he of whose "order" it was said the Messiah would be, should have had such a name. Paul does not say that this name was given to him with any such reference; or that it was "designed" to be symbolical of what the Messiah would be, but that there was a "remarkable coincidence;" that it was a fact which was worth at least "a passing thought." This is a kind of remark that might occur to anyone to make, and where the slight use which Paul makes of it would not be improper anywhere; but it cannot be denied that to one accustomed to the Jewish mode of reasoning - accustomed to dwell much on hidden meanings, and to trace out concealed analogies, it would be much more obvious and striking than it is with us.

We are to place ourselves in the situation of those to whom Paul wrote - trained up with Jewish feelings, and Jewish modes of thought, and to ask how this would strike "their" minds. And this is no more unreasonable than it would be in interpreting a Greek classic, or a work of a Hindu philosopher, that we should endeavor to place ourselves in the situation of the writer and of those for whom he wrote, and ascertain what ideas would be conveyed to them by certain expressions. It is not meant by these observations that there was really no intrinsic force in what Paul here said respecting the import of the "name." There was force; and all the use which he makes of it is proper. His meaning appears to be merely that it was a fact worthy of remark, that the "name" had a meaning which corresponded so entirely with the character of him who was to be a high priest of the same "order." "And after that." He is mentioned after that with another appellation equally significant.

King of peace - A literal translation of the appellation "king of Salem;" Heb 7:1. The idea of Paul is, that it was "worthy of remark" that the appellation which he bore was appropriate to one whose ministry it was said the priesthood of the Messiah would resemble.

Vincent's Word Studies, by Marvin R. Vincent [1886]
First being by interpretation King of righteousness (πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης) The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant. 1:10, 2: σημαίνει δε τοῦτο βασιλεὺς δίκαιος "and this (the name Melchisedec) signifies righteous king." And after that also (ἔπειτα δὲ καὶ) Then follows a designation derived from his character, king of peace. Supply being; not being interpreted. Salem Commonly regarded as the site of Jerusalem. It has also been supposed to represent Σαλείμ Salim, mentioned in Joh 3:23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned.

Vincent's Word Studies, by Marvin R. Vincent [1886]

First being by interpretation King of righteousness (πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης)

The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant. 1:10, 2: σημαίνει δε τοῦτο βασιλεὺς δίκαιος "and this (the name Melchisedec) signifies righteous king."

And after that also (ἔπειτα δὲ καὶ)

Then follows a designation derived from his character, king of peace. Supply being; not being interpreted.

Salem

Commonly regarded as the site of Jerusalem. It has also been supposed to represent Σαλείμ Salim, mentioned in Joh 3:23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Being first - According to the meaning of his own name. King of righteousness, then - According to the name of his city. King of peace - So in him, as in Christ, righteousness and peace were joined. And so they are in all that believe in him.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Being first - According to the meaning of his own name. King of righteousness, then - According to the name of his city. King of peace - So in him, as in Christ, righteousness and peace were joined. And so they are in all that believe in him.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.

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