Hebrews 7:1

But I return to the matter at hand, namely, the things these people imagine about Melchizedek. On the one hand, it is clear that he was a holy man, a priest of God, and the king of Salem, and on the other, that he was …

And then again, others come to imagine various things by what they say about this Melchizedek. You see, since they do not understand spiritually what is being said by the holy apostle in the same letter to the Hebrews, they are condemned to an [understanding …

And how many things about this Melchizedek others also imagine! The Samaritans, for example, consider him to be Shem, the son of Noah; but they, too, will be found to be absurd. For the sacred Scripture, which safeguards everything with good order, has fortified the …

And then again, the Jews say that though he himself was a righteous man and good and a priest of the Most High, just as the sacred Scripture says, it is because he was the son of a prostitute that his mother is not recorded …

And even in the church there are some who consider this Melchizedek to be by nature different. That is, they consider him to be essentially the Son of God, who appeared to Abraham in the form of a man. They, too, fall away from the …

An ancient priest of the Mosaic order could only be selected from the tribe of Levi. It was obligatory without exception that he should be of the family descending from Aaron and do service to God in outward worship with the sacrifices and blood of irrational animals. But he that is named Melchizedek, which in Greek is translated "king of righteousness," who was king of Salem, which would mean "king of peace," without father, without mother, without line of descent, not having, according to the account, "beginning of years or end of life," had no characteristics shared by the Aaronic priesthood. For he was not chosen by humans, he was not anointed with prepared oil, he was not of the tribe of those who had not yet been born; and, strangest of all, he was not even circumcised in his flesh, and yet he blesses Abraham, as if he were far better than he. He did not act as priest to the Most High God with sacrifices and libations, nor did he minister at the temple in Jerusalem. How could he? It did not yet exist. And he was such, of course, because there was going to be no similarity between our Savior Christ and Aaron, for he was neither to be designated priest after a period when he was not priest, nor was he to become priest, but be it. For we should notice carefully in the words, "You are a priest forever," he does not say, "You shall be what you were not before," any more than, "You were that before which you are not now"—but by him who said, "I am who I am," it is said, "You are, and remain, a priest forever." …And the fulfillment of the oracle is truly wondrous to one who recognizes how our Savior Jesus, the Christ of God, now performs through his ministers even today sacrifices after the manner of Melchizedek's. […]

For to such a degree, he says, is he better than Christ, that he is a0pa/twr (fatherless), a0mh/twr (motherless), a0genealoghtoj (without genealogy), of whom neither the beginning nor the end has been comprehended, nor can be comprehended.

For whence was Noah "found righteous," if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.

We therefore confess, dearly beloved, not rashly but with faith, that the Lord Jesus Christ is present in the midst of believers. Although he "sits at the right hand" of God the Father "until he makes of his enemies a footstool," the high priest has not left the assembly of his priests.Fittingly does this chant rise up to him from the mouth of the whole church and from that of all priests, "The Lord has sworn, and he will not change his mind, 'You are a priest forever after the order of Melchizedek.' " He himself is the true and eternal bishop whose ministry can neither change nor end. He is the one prefigured by the high priest Melchizedek. Attached to oaths among human beings are certain conditions that have been made irrevocable by permanent guarantees. Surety for the divine oath can therefore be found in promises that have been fixed by immutable decrees. Since regret implies a change of will, God does not regret what, according to his eternal good pleasure, he cannot want to be otherwise than how he has wanted it.

This is Melchisedek — that so great priest of God most high, who received tithes from the priests under the Mosaic law. This is the King of peace and righteousness, and at the same time a priest of God most high, who was made like …

I am not ignorant that you venture to expound this psalm as if it referred to king Hezekiah; but that you are mistaken, I shall prove to you from these very words forthwith. "The Lord hath sworn, and will not repent," it is said; and, "Thou art a priest forever, after the order of Melchizedek," with what follows and precedes. Not even you will venture to object that Hezekiah was either a priest, or is the everlasting priest of God; but that this is spoken of our Jesus, these expressions show. But your ears are shut up, and your hearts are made dull. For by this statement, "The Lord hath sworn, and will not repent: Thou art a priest for ever, after the order of Melchizedek," with an oath God has shown Him (on account of your unbelief) to be the High Priest after the order of Melchizedek; i.e., as Melchizedek was described by Moses as the priest of the Most High, and he was a priest of those who were in uncircumcision, and blessed the circumcised Abraham who brought him tithes, so God has shown that His everlasting Priest, called also by the Holy Spirit Lord, would be Priest of those in uncircumcision. Those too in circumcision who approach Him, that is, believing Him and seeking blessings from Him, He will both receive and bless. And that He shall be first humble as a man, and then exalted, these words at the end of the Psalm show: "He shall drink of the brook in the way," and then, "Therefore shall He lift up the head."

Paul wishing to show the difference between the New and Old Covenant, scatters it everywhere; and shoots from afar, and noises it abroad, and prepares beforehand. For at once even from the introduction, he laid down this saying, that "to them indeed He spake by prophets, but to us by the Son," and to them "at sundry times and in divers manners," but to us through the Son. Afterwards, having discoursed concerning the Son, who He was and what He had wrought, and given an exhortation to obey Him, lest we should suffer the same things as the Jews; and having said that He is "High Priest after the order of Melchisedec," and having oftentimes wished to enter into the subject of this difference, and having used much preparatory management; and having rebuked them as weak, and again soothed and restored them to confidence; then at last he introduces the discussion on the difference of the two dispensations to ears in their full vigor. For he who is depressed in spirits would not be a ready hearer. And that you may understand this, hear the Scripture saying, "They hearkened not to Moses for anguish of spirit." Therefore having first cleared away their despondency by many considerations, some fearful, some more gentle, he then from this point enters upon the discussion of the difference of the dispensations. And what does he say? "For this Melchisedec, King of Salem, Priest of the Most High God." And, what is especially noteworthy, he shows the difference to be great by the Type itself. For as I said, he continually confirms the truth from the Type, from things past, on account of the weakness of the hearers. […]

Again, it has been reported to us that some, who have been deceived more than anything that we have said before and have been inflamed by greater pride of intellect, have dared to turn to an unthinkable notion and have arrived to a blasphemous idea, …

The apostle's aim is to show the difference between the Old and New Testaments. And he already pointed to this at the very beginning, saying that to the ancients God spoke through His servants the prophets, but to us, the people of the New Testament, …

Just as our Redeemer, when he appeared in the flesh, deigned to become like a king to us by bestowing a heavenly kingdom, so too did he become a high priest by offering himself for us as a sacrifice to God with an odor of …

326. – In Chapter 5 the Apostle proved that Christ is a priest, but in Chapter 6 he interposed certain considerations to prepare the minds of his hearers. Now he returns to his main theme: for he intends to prove the excellence of Christ's priesthood …

The sum of this chapter is, Christ, as appears from his type, Melchisedec, who was greater than Abraham himself, from whom Levi descended, has a priesthood altogether excellent, new, firm, perpetual.

For this Melchisedec, king of Salem,....

(1.) Melchisedec was a king, and so is the Lord Jesus--a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king--rightful in his title, righteous in his government.

For this Melchisedek; - compare the notes on Heb 5:6. The name Melchizedek, from which the apostle derives a portion of his argument here, is Hebrew, מלכי־צדק Malkiy-Tsedeq, and is correctly explained as meaning “king of righteousness” - being compounded of two words - “king and righteousness.” Why this name was given to this man is unknown. Names, however, were frequently given on account of some quality or characteristic of the man: see the notes on Isa 8:18. This name may have been given on account of his eminent integrity.

Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God.

For this Melchisedec, king of Salem - See the whole of this history largely explained in the notes, See Gen 14:18 (note), etc., and the concluding observations at the end of that chapter. The name Melchisedec, מלכי צדק is thus expounded in Bereshith Rabba, sec. 43, fol. 42, מצדיק את יושביו matsdie eth Yoshebaiv, “The Justifier of those who dwell in him;” and this is sufficiently true of Christ, but false of Jerusalem, to which the rabbins apply it, who state that it was originally called Tsedek, and that it justified its inhabitants. Salem is generally understood to be Jerusalem; but some think that it was that city of Shechem mentioned Jos 20:7. St. Jerome was of this opinion.