Melchizedek brought out bread and wine, and bread and wine symbolize the broken body of the new and greater Melchizedek. I think this is another example of picture prophecy (i.e., typology) that God intended all along. When Jesus the Messiah died, he inaugurated the new covenant—the better covenant. And we remember that with bread and wine. I don’t think it’s a coincidence that Melchizedek “brought out bread and wine.” I think that’s another example in which Jesus the Messiah is our priest in the pattern of Melchizedek.^[5]

The Old Testament mentions Melchizedek only twice:

[1] And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) And he blessed him and said, “Blessed be Abram by God Most High, Possessor of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!” And Abram gave him a tenth of everything. (Gen. 14:18–20)

[2] The Lord has sworn
and will not change his mind,
“You are a priest forever
After [in (NIV, NLT)] the order [pattern (CSB, NET)] of Melchizedek.” (Ps. 110:4)

Here’s the context of that strange Melchizedek passage in Genesis 14: A group of local “kings” (more like small-town governors) banded together to fight another group of local “kings” (Gen. 14:8–10). One of those groups of “kings” included the king of Sodom and the king of Gomorrah, where Abram’s brother Lot was dwelling. That group lost the battle, and the enemy took Lot and his possessions as spoil (Gen. 14:11–12). When Abram learned that Lot was taken, he led 318 of his trained men to pursue Lot, and Abram successfully rescued Lot and his possessions along with other people (Gen. 14:13–16). The king of Sodom met with Abram (Gen. 14:17) and asked for his people back but said that Abram may keep the possessions (Gen. 14:21). But Abram gave both the people and the possessions back (Gen. 14:22–24).

Genesis 14 would make perfect sense without verses 18–20. This passage sticks out and makes you scratch your head and go, “What?” The Book of Hebrews helps us make sense of all this.

Melchizedek appears in the Bible three times with about one thousand years between each occurrence:

1. Genesis 14: Around 2,000 BC, Melchizedek appears to Abraham.
2. Psalm 110: About 1,000 years later, King David writes about the Messiah as a priest in the pattern of Melchizedek.
3. Hebrews 5–7: About 1,000 years later, the author of Hebrews exults in Jesus the Messiah as our priest in the pattern of Melchizedek.

The author of Hebrews teaches us how to put the whole Bible together. He is reading Genesis 14 and Psalm 110 very carefully, and he draws at least eight conclusions about Jesus the Messiah.

1. Because Jesus the Messiah is our priest in the pattern of Melchizedek, he is the supreme priest (Heb. 4:14–5:10).

Jesus is the “great high priest” (Heb. 4:14) who is better than “every [other] high priest chosen from among men” (Heb. 5:1):

And no one takes this honor [i.e., the honor of serving as high priest] for himself, but only when called by God, just as Aaron was. So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, / today I have begotten you” [Ps. 2:7]; as he says also in another place, “You are a priest forever, / after the order of Melchizedek” [Ps. 110:4]. … Being made perfect, he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek. (Heb. 5:4–6, 9–10)

2. Because Jesus the Messiah is our priest in the pattern of Melchizedek, he has entered the Most Holy Place on our behalf (Heb. 6:19–20).

We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek. (Heb. 6:19–20)

The “inner place behind the curtain” refers to the Most Holy Place in the tabernacle where God’s holy presence dwelt. Only the High Priest was allowed to enter the Most Holy Place, and he could only do so only once a year on the Day of Atonement to atone for Israel’s sin. Jesus, however, has entered this place “once for all at the end of ages to put away sin by the sacrifice of himself” (Heb. 9:26).

3. Because Jesus the Messiah is our priest in the pattern of Melchizedek, he is both king and priest (Heb. 7:1–2).

For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. (Heb. 7:1–2)

Melchizedek was both a king and a priest. His name means king (Hebrew: mlk) of righteousness (Hebrew: zdk). And he was the king of Salem (probably Jerusalem). Shalom means peace, so as the king of Salem, he is the king of peace.

A king-priest is an unusual combination. The Mosaic law distinguished between the office of priest and the office of king (e.g., Deut. 17:8–20); priests came from the tribe of Levi, and kings came from the tribe of Judah. The same person wasn’t supposed to serve as both priest and king. Saul, the first king of Israel, tried to combine those roles by offering a priestly sacrifice instead of waiting for Samuel the priest, and God severely judged him for it (1 Sam. 13).

David recognizes in Psalm 110 that there isn’t anything inherently wrong with the same person serving as both king and priest. God created Adam to be a royal priest,^[1] and that’s what Melchizedek was. David knows that he isn’t supposed to do that under the Mosaic law, but he recognizes that before the Mosaic law there was a king-priest, and David sees himself as part of a pattern that culminates in the Messiah, who is both king and priest—in the pattern of Melchizedek.^[2]

4. Because Jesus the Messiah is our priest in the pattern of Melchizedek, his priesthood is eternal (Heb. 7:3).

He is without [record of] father or mother or genealogy, having [no record of] neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever. (Heb. 7:3)

All the important humans in the Book of Genesis have a genealogy. Melchizedek stands out because Genesis doesn’t say anything about his genealogy. He just shows up out of nowhere.

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