John Gill's Bible Commentary Ver. 2. To whom also Abraham gave a tenth part of all , etc..] Or tithes, as in ( Genesis 14:20). Philo the Jew renders the Hebrew phrase, lkm r[m , just as the apostle does dekathn apo pantwn , a tenth part of all, or out of all; not of all that he brought back, as Lot's goods, or the king of Sodom's, or any others; only of the spoils of the enemy, as in ( Hebrews 7:4) which is no proof of any obligation on men to pay tithes now to any order of men; for this was a voluntary act, and not what any law obliged to; it was done but once, and not constantly, or every year; it was out of the spoils of the enemy, and not out of his own substance, or of the increase of the earth; nor was it for the maintenance of Melchizedek, as a priest, who also was a king, and was richly provided for; but to testify his gratitude to God, for the victory obtained, and his reverence of, and subjection to the priest of God. First being by interpretation king of righteousness ; or a righteous king, as Melchizedek was; not the king of a righteous place, as Aben Ezra thought, a place wherein dwelt righteousness, or righteous persons; but it was his proper name, which so signifies, and in which he was a type of Christ; who is righteous, not only as God, and as man, and as Mediator, but particularly in the administration of his kingly office: his kingdom lies in righteousness, as well as peace; the subjects of it are righteous persons, and all his ways are just and true; his Gospel, by which he rules, is a declaration of righteousness; and he himself is the author of righteousness to all his people: and after that also king of Salem, which is king of peace ; and may respect his peaceable government; and is very applicable to Christ, the Prince of peace; whose kingdom is a kingdom of peace; his sceptre is a sceptre of peace; his royal proclamation is the Gospel of peace; and his subjects are the sons of peace; and he himself is the author of peace, not only between Jew and Gentile, but between God and his people; and he is the donor of peace, external, internal, and eternal. So Philo the Jew interprets this name, king of peace, just as the apostle does.
Matthew Henry Commentary
Verses 1-3 - Melchizedec met Abraham when returning from the rescue of Lot. Hi name, "King of Righteousness," doubtless suitable to his character marked him as a type of the Messiah and his kingdom. The name of his city signified "Peace;" and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing in recorded as to the beginning or end of his life; thus he typicall resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no on come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest an Saviour; and the more we examine it, the more we shall be convinced that the testimony of Jesus is the spirit of prophecy.
Greek Textus Receptus
ω 3739 R-DSM και 2532 CONJ δεκατην 1181 A-ASF απο 575 PREP παντων 3956 A-GPN εμερισεν 3307 5656 V-AAI-3S αβρααμ 11 N-PRI πρωτον 4412 ADV μεν 3303 PRT ερμηνευομενος 2059 5746 V-PPP-NSM βασιλευς 935 N-NSM δικαιοσυνης 1343 N-GSF επειτα 1899 ADV δε 1161 CONJ και 2532 CONJ βασιλευς 935 N-NSM σαλημ 4532 N-PRI ο 3739 R-NSN εστιν 2076 5748 V-PXI-3S βασιλευς 935 N-NSM ειρηνης 1515 N-GSF
Vincent's NT Word Studies
2. First being by interpretation King of righteousness (prwton men ermhneuomenov basileuv dikaiosunhv). The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant. i., x., ii. shmainei de touto basileuv dikaiov "and this (the name Melchisedec) signifies righteous king." And after that also (epeita de kai). 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 Saleim Salim, mentioned in John iii. 23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. 200 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.
