Genesis 14:19

Gen 14:19 And he blessed him, and said, Blessed [be] Abram of the most high God, possessor of heaven and earth:

Ver. 19. And he blessed him.] Lo, here an instance of the communion of saints: Melchizedek doth all good offices to Abram (a believer, though a stranger), not of courtesy only and humanity, but of charity and piety.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 14:19. Blessed be Abram of the most high God — Observe the titles he here gives to God, which are very glorious. 1st, The most high God, which speaks his absolute perfection in himself, and his sovereign dominion over all the creatures. 2d, Possessor of heaven and earth — That is, rightful owner and sovereign Lord of all the creatures; because he made them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

14:19-20 By paying a tithe (a tenth) to Melchizedek, Abram acknowledged Melchizedek as a spiritual superior (see Heb 7:4) and affirmed that God had given him victory.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

In that Melchizedek fed Abram, he declared himself to represent a king, and in that he blessed him, the high Priest.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 19. And he blessed him] This was a part of the priest's office, to bless in the name of the Lord, for ever. See the form of this blessing, Nu 6:23-26; and for the meaning of the word to bless, see Ge 2:3.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. And he blessed him. Unless these two members of the sentence, ‘He was the priest of God,’ and ‘He blessed,’ cohere together, Moses here relates nothing uncommon. For men mutually bless each other; that is, they wish well to each other. But here the priest of God is described, who, according to the right of his office, sanctifies one inferior and subject to himself. For he would never have dared to bless Abram, unless he had known, that in this respect he excelled him. In this manner the Levitical priests are commanded to bless the people; and God promises that the blessing should be efficacious and ratified, (Numbers 6:23.) So Christ, when about to ascend up to heaven, having lifted up his hands, blessed the Apostles, as a minister of the grace of God, (Luke 24:51;) and then was exhibited the truth of this figure. For he testifies that the office of blessing the Church, which had been adumbrated in Melchizedek, was assigned him by his Father.

Blessed be Abram of the most high God. The design of Melchizedek is to confirm and ratify the grace of the Divine vocation to holy Abram; for he points out the honor with which God had peculiarly dignified him by separating him from all others, and adopting him as his own son. And he calls God, by whom Abram had been chosen, the Possessor of heaven and earth, to distinguish him from the fictitious idols of the Gentiles. Afterwards, indeed, God invests himself with other titles; that, by some peculiar mark, he may render himself more clearly known to men, who, because of the vanity of their mind, when they simply hear of God as the Framer of heaven and earth, never cease to wander, till at length they are lost in their own speculations. But because God was already known to Abram, and his faith was founded upon many miracles, Melchizedek deems it sufficient to declare that, by the title of Creator, He whom Abram worshipped, is the true and only God. And although Melchizedek himself maintained the sincere worship of the true God, he yet calls Abram blessed of God, in respect of the eternal covenant: as if he would say, that, by a kind of hereditary right, the grace of God resided in one family and nation, because Abram alone had been chosen out of the whole world. Then is added a special congratulation on the victory obtained; not such as is wont to pass between profane men, who puff each other up with inflated encomiums; but Melchizedek gives thanks unto God, and regards the victory which the holy man had gained as a seal of his gratuitous calling.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Possessor.—Literally, creator, or framer. It is a poetical word, as are also those for “delivered” and “enemies.” The form of the blessing, moreover, is poetical, as it is arranged in parallel clauses.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. he blessed him] Melchizedek, as a priest, blessed Abram for his courageous and chivalrous action. A stranger in the land, he had come to the rescue of its people.

of God Most High] i.e. by God Most High. The blessing of El Elyon is invoked by Melchizedek upon Abram, the servant of Jehovah.

possessor of heaven and earth] R.V. marg. maker. The word is poetical. It expresses the ideas of making, producing, creating, as in Deu_32:6, Psa_139:13, Pro_8:22. It is more often used for “acquiring” (cf. Gen_4:1), a sense which would not here be applicable. In Isa_1:3, it is found, as here, with the meaning of “owner.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he blessed him,.... Melchizedek blessed Abram, which was one part of his office as a priest, to wish and pray for a blessing on others, see Num 6:23, &c. and herein typified Christ, who really blesses or confers blessings on all his people, even spiritual blessings, such as redemption, remission of sins, and justifying righteousness, adoption, and eternal life:

and said, blessed be Abram of the most high God; that is, may he be blessed by him who is the most high God, with all kind of blessings, both temporal and spiritual; or he declares him to be blessed of him, as he undoubtedly was, or foretells that he would be, as was certainly his case: and another epithet of God is added, which abundantly shows he was able to bless him, since he is the

possessor of heaven and earth; is the Maker of both, and has a right to dispose of all things in them, both heavenly and earthly.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Blessed him, as his inferior, and received tithes of him, Hebrews iv. 7. This shews the antiquity of the practice of supporting God’s priests by tithes.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And, or therefore, ( as the particle is oft taken, i.e. because he was a priest of God),

he (i.e. Melchizedek)

blessed him, ( Abram,) which was one act of the priestly office. See Poole on "Heb 7:6" and "Heb 7:7". So it is a prayer for him, that God would confirm and increase the blessing which he had given him. Or, blessed is; so it is an acknowledgment of God's blessing conferred upon Abram both formerly, and in this late and great victory. Or, blessed shall be; so it is a prediction concerning his future and further blessedness, whereof this was only an earnest.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. He blessed him — And to enhance the greatness and grandeur of Melchizedek, the writer of Hebrews (Heb_7:7) argues: “Without contradiction the less is blessed of the better.” This blessing pronounced on Abram rises to a poetic strain:

Blessed be Abram of God most high,

Possessor of heaven and earth.

And blessed be God most high,

Who has delivered thine enemies into thy hand.

The divine names here used are אל עליון, El Elion, God, the Highest; the Supreme God; that is, the one God over all. Note how Abram, in Gen_14:22, uses the same words but prefixes the name Jehovah.

Possessor — The Hebrew word קנה may be rendered maker or founder, (Sept. and Vulg. creator,) as well as possessor. The word ready involves both these meanings.

Hath delivered — Here the providential interposition of God in the affairs of man is recognised. Accordingly, in the words of Melchizedek, we find the doctrines, 1) of God’s unity and supremacy; 2) of his dominion of heaven and earth; 3) of the duty of praise and thanksgiving to him; 4) of divine Providence.

He gave him tithes of all — That is, Abram gave Melchizedek tithes of all the booty he had taken. Thus early do we find the mention of the tenth, as a suitable portion of things acquired to be devoted to religious purposes.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he blessed him (in which act appears his distinctively sacerdotal character), and said (the form of the benediction is poetical, consisting of two parallel stanzas), Blessed be Abram so Isaac blessed, (Gen_27:27) and Jacob Joseph, (Gen_48:15) conveying in each case a Divine bone-dictionof the most high God 1 after a passive verb indicating the efficient cause (vide Gesenius, 2, and of. (Gen_31:15; Pro_14:5) possessor so Onkelos and Calvin; but koneh, from kanah, to erect, set up, hence found or create, means founder and creator (Gesenius), combines the meanings of ktizein and ktasqai (Keil), contains no indistinct allusion to the doctrine (Gen_1:1) (Murphy) and is rendered ov ektise (LXX) and qui creavit (Vulgate)of heaven and earth.

HOMILIES BY J.F. MONTGOMERY

Ver. 19.

Melchizedek blessing Abraham.

he blessed him, and said, "Blessed be Abram of the most high God, possessor of heaven and earth." Wherever in Scripture Melchizedek is spoken of, it is as a type of Christ. (Psa_110:4 Heb 5 Heb 6 Heb 7) We may so regard him here, and consider his act in its typical light. Outwardly the transaction was of little mark. A band of men under Chedorlaomer carried off Lot, along with other spoil, from Sodom. Abram, on learning this, armed his household, pursued the invaders, routed them, and set the captives free. On his return Melchizedek, the head of a tribe near the line of march, came out to offer refreshment to his men; and as priest of his tribe he blessed Abram. Whether the type was understood by Abram or Melchizedek matters not. These things are written for our learning. We see in them Christ bestowing his blessing.

I THE OCCASION OF THE BLESSING. After conflict. Our Lord the antitype of Melchizedek, as King of peace (Isa_9:6; cf. Joh_14:27) Yet the Christian life is emphatically one of warfare (Eph_6:11-13; 2Ti_2:3; cf. Gen_32:24; 1Pe_5:8; also Rev 2:, Rev_2:3. him that overcometh," &c.); The nature of that fight is against temptations to unbelief. The fight of faith. (1Ti_6:12) The renewal under Christ of the battle lost in Eden (2Ti_4:7; 1Jn_5:4) Circumstances may vary. The trial may be apparent or not. There may be no outward suffering, no visible hindrance. But what a struggle is implied in 2Co_10:5. It is the struggle against unbelief; to resist the power of things seen; to overcome "How can these things be?" to realize habitually the "city which hath foundations"; (cf. Php_3:20) to rest on God"s promises in simplicity. (Php_3:7) As often as this struggle is honestly waged a blessing is bestowed (Jam_1:2; cf. Mat_7:13 Mat_16:24; Act_14:22) We naturally love spiritual ease, but trial is better. (Psa_119:71)

II THE SOURCE OF THE BLESSING. "The most high God, possessor," &c. ;

1. All blessing is from God. We acknowledge this; but Isa_10:13 is anatural feeling. We instinctively look to second causes; yet without this "looking upward" we cannot truly pray, "Thy will be done;" we cannot really live a Godward life. Compare Melchizedek"s words with our Lord"s, (Joh_14:13-16 Joh_16:23) and their fulfillment in his receiving for men (Psa_68:18) all needful gifts forgiveness, sonship, right to pray, means of grace, opportunities of work.

2. All creation used by him as means of bestowing his blessing (cf. Rom_8:28) Sorrows (Rom_5:3; Heb_12:11) and joys (Rom_2:4) are alike instruments of good (cf. Psa_116:12 Psa_119:67)

III THE FRUIT OF THE BLESSING. Closer walk with God. The events of this chapter were followed by more vivid spiritual manifestations to Abram. And thus our spiritual life advances. The blessing is God"s free gift; but through conflict with evil the soul is prepared to receive it (cf. Psa_97:10) As in natural life powers are increased by exercise, or rather by God"s gift on this condition, so in the spiritual the conflict of self-denial, our Savior"s blessing, and the "spirit of adoption" are inseparably linked together. "Grace for grace" should be the Christian"s motto; ever pressing onwards. And as we can assign no limits to God"s blessing, so neither is there any limit to our nearness to him. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Blessed be Abram, of the most high God - Observe the titles he here gives to God, which are very glorious.

1. The most high God, which speaks his absolute perfections in himself, and his sovereign dominion over all the creatures.

2. Possessor of heaven and earth - That is, rightful owner and sovereign Lord of all the creatures; because he made them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

He blessed him

King Melchizedek blessed Abram.

Blessed be Abram by God Most High, Creator of heaven and earth

This can be stated in active form. AT: "May God Most High, the Creator of heaven and earth, bless Abram" (See: Active or Passive)

heaven

This refers to the place where God lives.

God Most High, who has given

"God Most High, because he has given." The phrase starting with "who has given" tells us something more about God Most High.

Blessed be God Most High

This is a way of praising God. See how you translated "blessed be" in Genesis 9:26.

into your hand

"into your control" or "into your power"

translationWords

bless

Abraham

God

Most High

create

heaven

hand

tenth

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

קנה שמים וארץ MAKER, or POSSESSOR OF HEAVEN AND EARTH — similar to (Psalms 134:3) עשה שמים וארץ “Maker of heaven and earth”: through His having made them He acquired them as His possession.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

KONEI (POSSESSOR) OF HEAVEN AND EARTH. Rashi wrote: “Konei is similar to osei (maker);. Psalms 134:3. through His having made them He acquired them as His possession.”But these are really two different interpretations. and kinyan — making and acquiring — constitute but one interpretation when in fact they are two: konei is similar to osei, and konei is like kinyan (acquisition). Perhaps it is indeed the case that the word kinyan (acquisition) is also used in the case of asiyah (making). Thus you find, For Thou ‘kanita’ (hast made) my reins, repeating the thought [expressed in the second half of the verse], Thou hast knit me together in my mother’s womb. must also refer to “making,” rather than “acquiring.” A similar case is the verse, Is He not ‘konecha’ thy father? Hath He not made thee, and established thee? is used together with asiyah, indicating that they have a similar connotation. Thus the Sacred Language uses kinyan in the case of “making.” Conversely, And the souls which ‘asu’ [literally, they made] in Haran, means “they acquired.” And of that which was our father’s ‘asah’ (hath he made) — [here too it means “hath he acquired.”]That which Rashi says further — “He acquired them as His possession,” is correct, for whatever belongs to a person is called kinyano (his acquisition). Sheep are called mikneh because they constitute the main wealth of a person. In the language of the Sages: “He who picks up a find for his friend, his friend kanah [has taken title to it];” does not mean that he acquired it from the other since he never picked it up for himself. Instead, it means taking title to it. “watching gives ‘keniya’ (the right of possession) in ownerless property;”, 118a. Here too konah does not mean that he acquired it from another person but that he took title to it. “a man’s yard koneh (obtains title) for him without his knowledge.”, 11a. This too is a similar case. Similarly, the Sages, in all places, use the expression of kinyan for taking possession, meaning that it is his. This was the intention of Onkelos when he translated konei (of heaven and earth) as d’kinyanei, [meaning “Whose possessions are heaven and earth”], and he did not say kanah (who acquired).

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויברכהו...קונה שמים וארץ, the word קונה here must not be understood in the customary sense of acquiring something from a third party. Malki Tzedek most certainly did not think that “the G’d of heaven and earth” had “bought” his position from some other force. The word is used in the sense of “having created, or having invented.” It was used in this sense by Chavah when she gave birth to Kayin and said קניתי איש את ה', “I have produced, brought forth a man, with G’d,” when she meant that she was now a partner to G’d.” Genesis 4,1)

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.