In our previous study together we reached that stage in the unfolding of truth that

necessitated the fuller mention of the Melchisedec priesthood of Christ. To this the

apostle now proceeds and by a series of statements sets forth the superiority of the

priesthood of Christ to that of Aaron, bringing this established fact to bear once more

upon the great theme of the epistle, "perfection" (7: 11, 19). If we keep this before us,

we shall be less likely to be overwhelmed with the mass of detail that meets us in this

section. Omitting the parenthetical details, the proposition of Heb. 7: 1-3 reads:--

The intervening details supply the necessary information to establish this proposition.

Melchisedec was first of all KING OF SALEM. Jerome maintains, in his epistle to

Evagrius, that this Salem is a city near Shechem, mentioned in Gen. 33: 18 and

John 3: 23. Salem however is used to indicate Jerusalem in Psa. 76: 2:--

There are some who think that after the Jebusites took possession of the place it was

called Jebus-Salem, which became transformed to Jerusalem. We find in Josh. 10: 1-4

that the king of Jerusalem was called Adonizedec, which has much the same signification

as that of Melchisedec.

Not only was Melchisedec king, but he was "PRIEST OF THE MOST HIGH GOD".

This title El Elyon, "The Most High God", is used for the first time in Scripture in

connection with this incident (Gen. 14: 18). The various titles of God are used in

Scripture with precision and with special regard to the relationship intended in each

particular passage. For instance, Gen. 1: 1 - 2: 3 treat of creation, and the title used

throughout the record is El, "God".

Immediately we commence "the generations", in verse 4, the title changes to "the

Lord God". Coming to Abraham's time we have not only the title "The Most High God",

but in Gen. 17: 1:--

and again in Exod. 6: 3 we read:--