TRV
Translation
King James Version
And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.
Complete Jewish Bible
and blessed be El 'Elyon, who handed your enemies over to you." Avram gave him a tenth of everything.
Berean Standard Bible
and blessed be God Most High, who has delivered your enemies into your hand.” Then Abram gave Melchizedek a tenth of everything.
American Standard Version
and blessed be God Most High, who hath delivered thine enemies into thy hand. And he gave him a tenth of all.
World English Bible Messianic
and blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.
Geneva Bible (1599)
And blessed be the most high God, which hath deliuered thine enemies into thine hand. And Abram gaue him tythe of all.
Young's Literal Translation
and blessed is God Most High, who hath delivered thine adversaries into thy hand;' and he giveth to him a tenth of all.
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In the KJVVerse 357 of 31,102
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Commentary on Genesis 14 verses 17–20
17 ¶ And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale.
18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:
20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.
This paragraph begins with the mention of the respect which the king of Sodom paid to Abram at his return from the slaughter of the kings; but, before a particular account is given of this, the story of Melchizedek is briefly related, concerning whom observe,
I. Who he was. He was king of Salem and priest of the most high God; and other glorious things are said of him, Heb 7:1, etc. 1. The rabbin, and most of our rabbinical writers, conclude that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. But this is not at all probable; for why should his name be changed? And how came he to settle in Canaan? 2. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram, at this time, by this name, as afterwards, Hagar called him by another name, Gen 16:13. He appeared to him as a righteous king, owning a righteous cause, and giving peace. It is difficult to imagine that any mere man should be said to be without father, without mother, and without descent, having neither beginning of days nor end of life, Heb 7:3. It is witnessed of Melchizedek that he liveth, and that he abideth a priest continually (Gen 14:3, Gen 14:8); nay (Gen 14:13, Gen 14:14), the apostle makes him of whom these things are spoken to be our Lord who sprang out of Judah. It is likewise difficult to think that any mere man should, at this time, be greater than Abram in the things of God, that Christ should be a priest after the order of any mere man, and that any human priesthood should so far excel that of Aaron as it is certain that Melchizedek's did. 3. The most commonly received opinion is that Melchizedek was a Canaanitish prince, that reigned in Salem, and kept up the true religion there; but, if so, why his name should occur here only in all the story of Abram, and why Abram should have altars of his own and not attend the altars of his neighbour Melchizedek who was greater than he, seem unaccountable. Mr. Gregory of Oxford tells us that the Arabic Catena, which he builds much upon the authority of, gives this account of Melchizedek, That he was the son of Heraclim, the son of Peleg, the son of Eber, and that his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah.
II. What he did. 1. He brought forth bread and wine, for the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king, teaching us to do good and to communicate, and to be given to hospitality, according to our ability; and representing the spiritual provisions of strength and comfort which Christ has laid up for us in the covenant of grace for our refreshment, when we are wearied with our spiritual conflicts. 2. As priest of the most high God, he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were. Thus God, having raised up his Son Jesus, has sent him to bless us, as one having authority; and those whom he blesses are blessed indeed. Christ went to heaven when he was blessing his disciples (Luk 24:51); for this is what he ever lives to do.
III. What he said, Gen 14:19, Gen 14:20. Two things were said by him: - 1. He blessed Abram from God: Blessed be Abram, blessed of the most high God, Gen 14:19. Observe the titles he here gives to God, which are very glorious. (1.) The most high God, which bespeaks his absolute perfections in himself and his sovereign dominion over all the creatures; he is King of kings. Note, It will greatly help both our faith and our reverence in prayer to eye God as the most high God, and to call him so. (2.) Possessor of heaven and earth, that is, rightful owner, and sovereign Lord, of all the creatures, because he made them. This bespeaks him a great God, and greatly to be praised (Psa 24:1), and those a happy people who have an interest in his favour and love. 2. He blessed God for Abram (Gen 14:20): and blessed be the most high God. Note, (1.) In all our prayers, we must praise God, and join hallelujahs with all our hosannahs. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. (2.) God, as the most high God, must have the glory of all our victories, Exo 17:15; Sa1 7:10, Sa1 7:12; Jdg 5:1, Jdg 5:2; Ch2 20:21. In them he shows himself higher than our enemies (Exo 18:11), and higher than we; for without him we could do nothing. (3.) We ought to give thanks for others' mercies as for our own, triumphing with those that triumph. (4.) Jesus Christ, our great high priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us. See Luk 10:21.
IV. What was done to him: Abram gave him tithes of all, that is, of the spoils, Heb 7:4. This may be looked upon, 1. As a gratuity presented to Melchizedek, by way of return for his tokens of respect. Note, Those that receive kindness should show kindness. Gratitude is one of nature's laws. 2. As an offering vowed and dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Note, (1.) When we have received some signal mercy from God, it is very fit that we should express our thankfulness by some special act of pious charity. God must always have his dues out of our substance, especially when, by any particular providence, he has either preserved or increased it to us. (2.) That the tenth of our increase is a very fit proportion to be set apart for the honour of God and the service of his sanctuary. (3.) That Jesus Christ, our great Melchizedek, is to have homage done him, and to be humbly acknowledged by every one of us as our king and priest; and not only the tithe of all, but all we have, must be surrendered and given up to him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–20. Public domain.
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John ChrysostomAD 407
HOMILIES ON GENESIS 35.17
He not only blessed him but also praised God. In the words “blessed be Abraham by God the most high, who created heaven and earth,” he also highlighted to us God’s power as distinguished from his creatures. If he in fact is God, Creator of heaven and earth, those worshiped by human beings would not be gods; Scripture says, remember, “Let those gods perish who did not make heaven and earth.” The text reads, “Blessed be God, who delivered your enemies into your hands.” Notice, I ask you, how he not only celebrates the just man but also acknowledges God’s assistance. After all, without grace from above he could not have prevailed over the might of those besetting him. “Who delivered your enemies,” the text says, namely, he it is who caused everything, he it is who rendered the strong powerless, he it is who brought down the armed hordes through those unarmed. From that source is the grace coming forth that provides you with such power.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Daniel told a story of another hermit who used to live in the lower parts of Egypt, and who said in his simplicity that Melchizedek was the Son of God. Now when the blessed man Theophilus, the archbishop of Alexandria, heard of it, he sent a message asking the monks to bring the hermit to him. When he saw him, he realized that he was a man of vision and that every thing that he had asked for God had given him, and that he had only said this out of simplicity. The archbishop dealt with him wisely in the following manner, saying, ‘Abba, pray to God for me, because I have begun to think that Melchizedek was the Son of God,’ and he added, ‘It cannot be true, for the high priest of God was a man. But because I had doubts in my mind about this, I sent for you to pray to God for me that He may reveal the truth of the matter to you.’ Then, because the hermit had confidence in the power of prayer, he said to him firmly, ‘Wait three days, and I will ask God about this and then I shall be able to tell you who Melchizedek was.’ So the hermit went away, and returned after three days, and said to the blessed Archbishop Theophilus, ‘Melchizedek was a man.’ The Archbishop said unto him, ‘How do you know that, abba?’ The hermit said, ‘God showed me all the Patriarchs, one by one, and they passed before me one after the other, from Adam to Melchizedek, and an angel said to me, “This is Melchizedek.” That is indeed how the truth of this matter appeared tome.’ The hermit went away, and he himself proclaimed that Melchizedek was a man, and the blessed Theophilus rejoiced greatly.
BedeAD 735
Commentary on Genesis (Hexaemeron)
But Melchizedek, king of Salem, bringing forth bread and wine (for he was priest of the most high God), blessed him, and said: Blessed be Abram by the most high God, creator of heaven and earth, and blessed be the most high God, by whose protection your enemies are in your hands, and he gave him tithes of all. Notable first in this reading is that the patriarchs foreshadowed what the apostles proclaimed: And if one member suffers, says Paul, all the members suffer together; if one member is honored, all the members rejoice together (1 Cor. 12:25). For when Lot suffered adversities, Abraham empathized; when they rejoiced over their deliverance and victory, Melchizedek also rejoiced and, blessing the victorious one who had exposed himself to danger for the sake of his brethren's troubles, with heavenly benediction. He magnificently praised not only the human victor but also the Lord who granted the victory, according to that evangelical saying: Let your good works be seen, and glorify your Father who is in heaven (Matt. 5:16). Next, it should be noted that after the struggle and victory, Abraham was blessed; and this was done by the king and priest of the most high God: because we all, too, who belong to the promise of the heavenly homeland, await the blessing of the eternal kingdom after the labors of good works, which is prepared for us from the foundation of the world by the great king and priest, namely the Mediator between God and men, Jesus Christ; about whose kingdom, which he has coequal and coeternal with the Father, it is said in the psalm: The Lord said unto my Lord, Sit at my right hand, until I make your enemies a footstool for your feet (Psalm 110:1), etc.: concerning whose priesthood, in which he offered himself as a sacrifice to the Father for us, it is added in the same psalm saying: The Lord has sworn and will not change his mind, You are a priest forever after the order of Melchizedek (Ibid. 4). Regarding the explanation of the verse and the priesthood and kingdom of our Lord Jesus Christ, which was prefigured in Melchizedek, it is appropriate for our humble self to speak and treat briefly in this place, since the Apostle in his epistle to the Hebrews discussed and explained these topics most sublimely and comprehensively, following his lead we have considered it appropriate to insert a few points from the many he made here.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 14:20 records a pivotal encounter between Abram and Melchizedek, King of Salem and priest of the Most High God. Following Abram's decisive military victory over the confederated kings, Melchizedek blesses Abram, attributing the triumph to God's sovereign power in delivering Abram's enemies into his hand. In response to this divine acknowledgment and priestly blessing, Abram spontaneously offers Melchizedek a tenth of all the recovered spoils, marking the first biblical instance of tithing and introducing a mysterious figure whose unique priesthood profoundly foreshadows the eternal priesthood of Jesus Christ. This seminal event underscores themes of divine sovereignty, grateful worship, and the establishment of a foundational principle of stewardship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Theophany is subtly suggested through Melchizedek's mysterious appearance as "priest of the Most High God," hinting at a divine appointment or even a pre-incarnate appearance of Christ, though the text itself does not explicitly state it. Typology is profoundly at play, as Melchizedek serves as a "type" or foreshadowing of Jesus Christ, particularly in his role as both king and priest, and in the superiority of his priesthood over the later Levitical order. The contrast between Melchizedek's blessing and the King of Sodom's subsequent offer (in the verses immediately following) creates Narrative Contrast, emphasizing the spiritual purity and divine source of Abram's blessing versus the worldly enticements. The act of tithing itself carries Symbolism, representing not just a financial transaction but an act of worship, gratitude, and acknowledgment of God's ultimate ownership and provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 14:20 serves as a foundational text for understanding several crucial theological principles. It unequivocally establishes God's absolute sovereignty and active providence in the affairs of humanity, demonstrating that even military victories are ultimately orchestrated by His hand. The enigmatic figure of Melchizedek introduces a unique priestly order, distinct from and superior to the later Levitical priesthood, foreshadowing a universal and eternal priesthood. Abram's response of tithing inaugurates the principle of giving a tenth as an act of worship, gratitude, and acknowledgment of God's ownership, demonstrating that generosity and stewardship are ancient spiritual practices rooted in a grateful heart rather than mere legal obligation.
REFLECTION AND APPLICATION
Genesis 14:20 offers profound lessons for contemporary believers, urging us to cultivate a heart of deep gratitude and to acknowledge God as the ultimate source of all blessings and victories in our lives. Like Abram, our immediate and natural response to success, provision, or deliverance should be one of worship and thanksgiving, recognizing that our accomplishments are ultimately divine empowerments, not solely the result of our own efforts or abilities. This verse also encourages a spirit of voluntary generosity, reminding us that giving to God and His work should flow from a grateful heart, expressing our trust in His continued provision and our recognition of His supreme authority, rather than being motivated by mere obligation or legalistic adherence. It challenges us to consider what "tithes of all" might look like in our lives today, not just financially, but in terms of time, talents, and resources, offered back to the One who provides all.
Questions for Reflection
FAQ
Why is Melchizedek called "priest of the most high God" and why is he significant?
Answer: Melchizedek is significant because he is introduced as a king and priest of Salem (traditionally Jerusalem) who predates the Levitical priesthood established through Moses by centuries. His title, "priest of the most high God" ('El ‘Elyon), highlights his unique divine appointment and authority outside the Israelite lineage. The New Testament, particularly the Book of Hebrews, expounds on his significance, presenting him as a type or foreshadowing of Jesus Christ, whose priesthood is eternal and superior to the temporary Levitical system because it is "according to the order of Melchizedek" Hebrews 7:1-17.
Did Abram's act of tithing establish a universal commandment for all believers?
Answer: Abram's tithe in Genesis 14:20 was a spontaneous, voluntary act of worship and gratitude, occurring centuries before the Mosaic Law formally instituted tithing for the Israelites. While it demonstrates an ancient principle of acknowledging God's ownership and provision through giving, it does not, by itself, establish a universal legal commandment for all believers in the same way the Mosaic Law did for Israel. However, it serves as a powerful example of faithful stewardship and generosity, reflecting a heart devoted to God. New Testament principles of giving emphasize cheerful, proportionate giving as an act of worship and love, not under compulsion, as seen in 2 Corinthians 9:7.
What does "Most High God" (El Elyon) signify?
Answer: "Most High God" is the English translation of the Hebrew phrase 'El ‘Elyon (אֵל עֶלְיוֹן). 'El is a general term for God, while ‘Elyon means "Most High," "Exalted One," or "Supreme." This title emphasizes God's supreme sovereignty, His transcendence above all other gods or powers, and His position as the ultimate ruler of heaven and earth. It conveys His absolute supremacy, His authority over all creation and human affairs, and His unique status as the one true God, as seen in passages like Psalm 97:9.
CHRIST-CENTERED FULFILLMENT
Genesis 14:20 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, particularly through the enigmatic figure of Melchizedek. The New Testament Book of Hebrews explicitly identifies Jesus as "a priest forever according to the order of Melchizedek" Hebrews 5:6 and Hebrews 7:17. Just as Melchizedek, King of Righteousness and King of Peace (as his name and city imply), blessed Abram and received tithes, so too does Christ, our eternal High Priest and King, bless His people with spiritual blessings and receive their worship and devotion. Melchizedek's priesthood, without recorded genealogy or end, powerfully foreshadows Christ's eternal and unchangeable priesthood, which supersedes the temporary Levitical system and its animal sacrifices Hebrews 7:23-28. Through Christ, the Most High God has delivered humanity from the ultimate enemies—sin and death—establishing a new covenant grounded in His perfect, once-for-all sacrifice Hebrews 9:11-14 and ongoing intercession. He is the true King of Righteousness and King of Peace Isaiah 9:6, the ultimate recipient of our worship, and the inexhaustible source of all blessings for those who are in Him.