Brief as was the encounter between Abram and Melchizedek, recorded directly in but three verses in Genesis (14: 18-20), it suggests something of the close spiritual relationship between these two great men, whose work was to influence strongly the development of Biblical thought.
The Salem over which Melchizedek ruled is generally agreed to have been synonymous with that famous city which reached its greatest fame under the title of Jerusalem—an identification suggested in Psalm 76:2. In outlining the history of Jerusalem, Josephus, that famous Jewish historian who lived during the first century of the Christian era, reports that "he who first built it was a potent man among the Canaanites, and is in our tongue called [Melchizedek], the Righteous King, for such he really was; on which account he was [there] the first priest of God, and first built a temple [there], and called the city Jerusalem, which was formerly called Salem."
Since Josephus' records are generally accepted as substantially correct, his words may be taken as casting further light upon the position held by this somewhat shadowy personage Melchizedek, upon his historicity, and upon the obvious respect with which his contemporary, Abram, regarded him.
It may be noted also that although the king of Sodom, whose city was so soon to be demolished because of its wickedness, received little attention from the patriarch in spite of the gratitude this Sodomite ruler expressed and the gifts he offered, the offering of actual or perhaps symbolic bread and wine and the accompanying blessing given by Melchizedek, ruler of Jerusalem, were promptly and deferentially accepted. How wise was Abram's choice; how discerning his realization of abiding values!
It appears, then, that even at this dawning stage of the Hebrew nation, Abram, its founder, not only had, but cherished, a direct contact with Melchizedek, ruler of that Jerusalem which was to be honored throughout the centuries to come and to be closely associated in Biblical thought with that "holy city, new Jerusalem" (Rev. 21: 2) and which was also praised in the Epistle to the Hebrews (12:22).
Melchizedek is described in Genesis as being not only "king of Salem" but also "priest of the most high God," thus enhancing his significance and the unique character of his work. As the history of the Hebrews unfolded, kingship and priesthood were normally considered as separate and distinct offices; so when the Psalmist refers prophetically to the Messianic king as uniting priesthood with his kingship, he explains his meaning by reference to the precedent set long before in these words: "Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4).
Later still, the writer of Hebrews saw deep significance in the fact that Melchizedek (spelled "Melchisedec" in the New Testament) meant literally "King of righteousness" and that he ruled over Salem (peace); and he noted that, as a type of the Messiah, Melchizedek, like Christ Jesus, united the functions of kingship and priesthood (see Hebr. 7).
It is small wonder, then, that Abram in Melchizedek's own day gladly accepted his blessing and readily "gave him tithes of all" (Gen. 14:20) in recognition of his eminent position. Could it be that when Christ Jesus stated, "Your father Abraham rejoiced to see my day: and he saw it, and was glad" (John 8:56), he had in thought the patriarch's brief contact, long centuries before, with that same Melchizedek, King of Salem?
