Dee Finney's blog July 20, 2014 page 714 ORDER OF MELCHIZEDEK

Footnotes:

Hebrews 7:5 Or brothers and sisters
Hebrews 7:25 That is, completely; or at all times

The priesthood of Melchizedek is a role in Abrahamic religions, modelled onMelchizedek, combining the dual position of king and priest.

Melchizedek is a king and priest appearing in the Book of Genesis. The name means "King of Righteousness" - a name echoing kingly and priestly functions. He is the first individual to be given the title Kohen (priest) in the Hebrew Bible.

In Psalms

In the King James Version^] the Book of Psalms names Melchizedek as representative of the priestly line through which a future king of Israel's Davidic line was ordained. Alternatively, it may be more accurate that this term was here intended to be treated as an agglutinated improper noun, and thus translated as rightful king rather than left as Melchizedek; this interpretation is taken by some modern translations, such as the New JPS Tanakh.

In Judaism

The Law of Moses stipulates that only the male descendants of Aaron be commissioned to serve as Jewish priests before the God of Israel and the Jewish nation. This commission is believed in Judaism to be a "a covenant of everlasting priesthood" ("Brith HaKehuna") and not eligible for replacement by other tribes of Israel.

Judaic midrash (exegesis) identifies Melchizedek with Shem the son of Noah.^{[citation
needed]} Although the Book of Genesisaffirms that Melchizedek was "priest of God Most High". (Genesis 14:18), The Midrash and Babylonian Talmud maintain that the priesthood held by Melchizedek, who pre-dated the patriarch Levi by five generations (Melchizedek pre-dates Aaron by six generations; Abraham, Isaac, Jacob, Levi, Kehoth, Amram, Aaron) was given in his stead to Abraham who in turn passed it on to his patrilineal descendents, Isaac and then to Jacob. Midrashic literature attributes this transition as a consequence due to Melchizedek preceding the name of Abraham to that of God, such as in the Midrash Rabbah to Genesis. Tractate Nedarim. While some Jewish commentators, such as Chaim ibn Attar, write that Melchizedek gave the priesthood to Abraham willingly.

Maimonides, in his Mishna Torah compilation, explains that Jacob separated his son Levi from his other sons and appointed him to instruct and teach the ways of 'service to God', specifically the servicial methods used by his forefather Abraham, to his brothers. He also instructed his sons to perpetuate this status of Levi ("Shevet Levi") for eternity (Maimonides, Avodah Zorah 1:15). For the prelude of this choice see Targum Yonathan to Genesis 32:25, and/or Pirkei de-Rabbi Eliezer ch. 37. In midrash, it is written that Amram the son of Kohath the son of Levi was the spiritual leader of the sons of Jacob ("Israel") during their Egyptian Bondage.^{[citation
needed]} Following his passing, his post was assumed by his son Aaron.

At the time of the erection of the Tabernacle, God commanded Moses to appoint Aaron and his sons to the Jewish priestly service as a precondition to God revealing his Shechinah amongst the nation of Israel;

And Ahron and his sons I will sanctify to serve me and I will dwell amidst the sons of Israel and I will be to them a God, and they will know that I (am) God their Master that took them out from the land of Egypt (in order that) I (will) dwell in their midst

—Exodus 29:44-46

King David in the Psalms refers to the future King of kings or Messiah as a "priest for ever after the order of Melchizedek." (Psalm 110:1-4.)

In Christianity[edit]

Christians believe that Jesus is the Messiah spoken of as "a priest forever in the order of Melchizedek" (Ps. 110:4), and so Jesus plays the role of the king-priest once and for all. According to the writer of Hebrews (7:13-17) Jesus is considered a priest in the order of Melchizedek because, like Melchizedek, Jesus was not a descendant of Aaron, and thus would not qualify for the Jewish priesthood under Law of Moses.

Melchizedek is referred to again in Hebrews 5:6-10; Hebrews 6:20; Hebrews 7:1-21: "Thou art a priest forever after the order of Melchizedek"; and Hebrews 8:1.

And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises" (Hebrews 7:5-6).

If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law" (Hebrews 7:11-12).

The author of the Epistle to the Hebrews in the New Testament discussed this subject considerably, listing the following reasons for why the priesthood of Melchizedek is superior to the Aaronic priesthood:

Abraham paid tithes to Melchizedek; later, the Levites would receive tithes from their countrymen. Since Aaron was in Abraham's loins then, it was as if the Aaronic priesthood were paying tithes to Melchizedek. (Heb. 7:4-10)
The one who blesses is always greater than the one being blessed. Thus, Melchizedek was greater than Abraham. As Levi was yet in the loins of Abraham, it follows that Melchizedek is greater than Levi. (Heb. 7:7-10)
If the priesthood of Aaron were effective, God would not have called a new priest in a different order in Psalm 110. (Heb. 7:11)
The basis of the Aaronic priesthood was ancestry; the basis of the priesthood of Melchizedek is everlasting life. That is, there is no interruption due to a priest's death. (Heb. 7:8,15-16,23-25)
Christ, being sinless, does not need a sacrifice for his own sins. (Heb. 7:26-27)
The priesthood of Melchizedek is more effective because it required a single sacrifice once and for all (Jesus), while the Levitical priesthood made endless sacrifices. (Heb. 7:27)
The Aaronic priests serve (or, rather, served) in an earthly copy and shadow of the heavenly Temple, which Jesus serves in. (Heb. 8:5)

The epistle goes on to say that the covenant of Jesus is superior to the covenant the Levitical priesthood is under. Some Christians hold that Melchizedek was a type of Christ, and some other Christians hold that Melchizedek indeed was Christ. Reasons provided include that Melchizedek's name means "king of righteousness" according to the author of Hebrews, and that being king of Salem makes Melchizedek the "king of peace." Heb. 7:3 states, "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he (Melchizedek) remains a priest forever." Melchizedek gave Abraham bread and wine, which some Christians consider symbols of the body and blood of Jesus Christ, the sacrifice to confirm a covenant.

Catholicism[edit]

Catholics find the roots of their priesthood in the tradition of Melchizedek. (CCC 1544)^[4] In Genesis 14:18, Melchizedek offers a sacrifice of bread and wine. Christ therefore fulfilled the prophecy of Ps 110:4, that he would be a priest "after the order of Melchizedek," at the Last Supper, when he broke and shared bread with his disciples. Catholics take seriously Christ's command that the Apostles should "do this in memory of Me". As such, the Catholic Church continues to offer sacrifices of bread and wine at Mass, as part of the sacrament of the Eucharist.

Protestantism[edit]

Some Christian evangelicals and Messianic Jews hold that Christ will return as the true Messiah in the name. According to this view, which is taken from a literalist interpretation of Revelation 20, he will serve as both King and High Priest (e.g. the Melchizedek priesthood) in a coming millennium of the Messiah.

A more common Protestant theological understanding simply holds that the mysterious Melchizedek priesthood refers to Jesus as the eternal priest. His once-made sacrifice fulfilled the need for atonement of sins and he currently rules within the Church. In this via traditions of the Book of Hebrews, Jesus has ever been, is, and will ever be the only totally perfect priest (Hebrews 9–-7).Amillennialists believe that the messiah has already come, and his earthly role has been fulfilled. This is contrary tomillenarianism which expects a pre-millennial return of Christ as Messiah.

Some Christians believe Jesus Christ the Son came to Earth at various times before the New Testament, including once as Melchizedek himself. These appearances are called Christophanies. Others still maintain that Melchizedek is actually ArchangelMichael: Michael is designated in the apocryphal Book of Enoch and the canonical Book of Daniel as "the prince of Israel". He is the angel of forbearance and mercy (Enoch, xl:3) who taught Enoch the mysteries of clemency and justice (lxxi:2). In the book of Jubilees (i:27 and ii:1), the angel who is said to have instructed Moses on Mount Sinai and to have delivered to him the tables of the Law is most probably Michael. Still others believe that Michael is Jesus.^{[citation
needed]}

Latter Day Saint movement[edit]

This section is for Latter-day Saint views on the priesthood of the biblical figure.

Bronze statue onTemple Square, Salt Lake City, representing Peter,James, and John in the act of conferring theMelchizedek priesthoodon Joseph Smith andOliver Cowdery

Main article: Melchizedek priesthood (Latter Day Saints)

In the Latter Day Saint movement, the Melchizedek Priesthood is viewed as the priesthood authority of the Twelve Apostles of Jesus, as well as Old Testament prophets, higher than that of the Aaronicauthority of John the Baptist and of the Levites.

According to the Book of Mormon, the prophet Melchizedek preached repentance to the people of a wicked city, and established peace in the land. According to Alma 13:18, Melchizedek's efforts earned him the title "the prince of peace". Of particular importance is the parallel Hebrew meaning of "prince of peace" and "king of Salem", another of Melchizedek's titles, and his association with (or typology of) Jesus Christ, who is also called the Prince of Peace (Isa. 9:2), as well as the Great High Priest (Heb. 4:14). Later, Melchizedek's people were, according to Joseph Smith, Jr., caught up, or "translated", to meet the city of Enoch (Joseph Smith Translation of Genesis 14:34). The priesthood is referred to by the name of Melchizedek because he was such a great high priest (Doctrine & Covenants Section 107:2). The Doctrine and Covenants states that before Melchizedek's day the Priesthood "was called the Holy Priesthood, after the Order of the Son of God. But out of respect or reverence to the name of the Supreme Being, to avoid the too-frequent repetition of his name, they, the church, in the ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood" (Doctrine and Covenants Section 107:3-4). Initially, the only Melchizedek Priesthood office in the Latter Day Saint movement was Elder. Later revelations extended the office complement to Seventy, High Priest, Patriarch and Apostle.

References[edit]

Jump up^ Israel's Messiah in the Bible and the Dead Sea Scrolls - Richard S. Hess, M. Daniel Carroll R. - 2003 - Page 67 "However, many monarchs of the ancient Near East did participate in the cult to a degree that certainly exceeded the term ... David clearly is connected to the priesthood, although it is the priesthood of Melchizedek rather than the priesthood of ..."
Jump up^ Adele Berlin Religion and Politics in the Ancient Near East 1996- Page 59 "The fusion of names is common in the ancient Near East. ... Footnote 27. We might even wonder if the relationship of the names Melchizedek and Zadok is that of the king/priest stripped of its royalty (the root mlk) but retaining its sacerdotal function (the root sdq)."
Jump up^ Psalm 110:4 King James Bible
Jump up^ Catechism of the Catholic Church "The Christian tradition considers Melchizedek, "priest of God Most High," as a prefiguration of the priesthood of Christ, the unique "high priest after the order of Melchizedek";16 "holy, blameless, unstained,"

External links[edit]

Melchizedek priesthood in the theology of the Catholic Mass
Melchizedek Priesthood in the theology of the Latter Day Saints

"Melchisedech". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.

Melchizedek, Melkisetek, or Malki Tzedek (/mɛl.ˈkɪz.ə.dɪk); (Hebrew: מַלְכִּי־צֶדֶֿק malkī-ṣeḏeq) (translated as "my king (is) righteous(ness)"); (Armenian: Մելքիսեդեկ Melkisetek) was a king and priest mentioned during the Abramnarrative in the 14th chapter of the Book of Genesis.

Spelling[edit]

In the majority of Masoretic Hebrew text the name is written in as two words ("malki zedek"),^[4] but in the Septuagint, New Testament, Latin Vulgate and Authorised King James Version it appears as one word.^[5]

Etymology[edit]

The Epistle to the Hebrews,^[6] along with Josephus^[7] interpret the name "malki" as meaning "the king",^[8] and "tzedek", meaning "righteous(ness)" or "justice".^[9] This interpretation is upheld by modern scholars because in the Dead Sea Scroll 4QAmram 2.3 is found the opposite name Melchi-resha ("king of evil") for a chief angel of darkness.^[10]

Based on the detail that the word "malki" appears to contain a first-person singular possessive pronoun, connoting a meaning of "my king", the Ramban opines that the name implies "my king is tzedek", based on the notion that the city of Salem is associated with the attribute of "tzedek" (righteousness).^[11]

However, it is also possible that malchi is not a possessive pronoun but genitive case. Although these case suffixes were already archaic at the time of writing, in proper names they were preserved longer. Such a reading would yield "king of righteousness", consistent with the ancient interpretations above.

Lebanese Protestant scholar Kamal Salibi cites Arabic cognates^[12] to suggest that the words "malki zedek" can be interpreted as mouthful of offering, so that the verse begins And food the king of Salem brought out, bread and wine ... ^[13] The implication is to say that the king (whether of Sodom or of Salem) brought out food, then blessed Abram and El Elyon. If the Albright reading, "a king allied to him"^[14]^[15] is also accepted, this would then imply that the whole interchange was with the King of Sodom.

Theophoric association[edit]

Main article: Theophory in the Bible

Some scholars provide a theophoric association on the latter part of the name, Ṣedeq ("righteousness") as an epithet of aCanaanite god,^[16] translating to "Sedeq is my king/lord". Ṣedeq and El Elyon ("God most high") may have been two epithets of the same Jebusite god, identified as an astral deity, perhaps eponymous of Salem itself: Salim or Shalem (שלם) is attested as a god, presumably identified with the evening star, in Ugaritic mythology; ^URUŠalim in this case would be the city of Salim, the Jebusite astral deity.^[17]

Parallel theophoric names, with Sedeq replaced by Yahu, are those of Malchijah and Adonijah, both biblical characters placed in the time of David.^[18]

Bible commentators associate Meleḵi-ṣedeq מלכי־צדק as a parallel to the king Adoni-ṣedeq אדני־צדק, with the common denominator of both being king of Salem.^[19] It has been suggested that 'zedek' might be connected to the Phoenician root Συδνκ = "Zedek" = "Jupiter".^[20]

Samaritan variance[edit]

Genesis calls Melchizedek "king of Salem", traditionally taken to be the name for Jerusalem prior to the Binding of Isaac.^[21]

The Samaritan Pentateuch reads "שלמו" (lit. "his peace" or in contextual flow "allied with him") in place of the Masoretic "שלם" (Salem), with the difference being the altering of the final Mem into the two letters מ (middle Mem) and ו (vav). William F. Albrightviews the Samaritan wording as authentic^[14] as does the New American Bible^[15]

Regardless of the residence of Malkizedek, Samaritan tradition identified a "Salem" as a place on the slopes of Mount Gerizimwhich served as a blessing place of the children of Israel upon their initial crossing of the Jordan river.^{[citation
needed]}

The Samaritans allocate Gerizim (and not Jerusalem) as the site intended for the Temple, and thus the "שלמו" text serves an obvious sectarian purpose. Yet, it^{[clarification
needed]} is not solely associated with the Samaritans, being found also in the 3rd- or 2nd-century BC Book of Jubilees and even in the Septuagint version of Genesis.^[22]

In Judaism[edit]

In the Hebrew Bible, Genesis 14[edit]

Melchizedek is mentioned twice in the Hebrew Bible, the first in Genesis and the second in Psalms. The first mention is part of the larger story telling how Abram returns from defeating king Chedorlaomer and meets with Bera the king of Sodom,^[23] at which point:

And Melchizedek king of Salem brought out bread and wine: and he was [is] the priest of the most high God. And he blessed him, and said, "Blessed be Abram to the most high God, possessor of heaven and earth, And blessed be the most high God, which hath delivered thine enemies into thy hand". And he gave him tithe from all.

—Genesis 14:18-20

Some textual critics classify the narration as not being derived from any of the usual pentateuchal sources.^[24] It has been speculated that verses 18-20 (in which Melchizedek appears) are an informal insertion into the narration, as they interrupt the account of the meeting of Abraham with the king of Sodom.^[25]

However, Hebrew language Torah commentarians of the Rishonim era (11th to 15th centuries) have explained the (seemingly) abrupt intrusion of Melchizedek into the narration in various ways; Hezekiah ben Manoah (c. 1250) points out that the following verses has Abram refusing any of the king of Sodom's possessions^[26] which, if not for the insertion of Melchizedek's hospitality, would prompt the query as to where Abram and his weary men got their refreshments from.^[27] The Rashbam, Shmuel ben Meir(11th century), offers a similar explanation but varies by saying that only Abram's men partook in the booty (originally belonging to the king of Sodom)^[28] whereas the Melchizedek intrusion explains that Abram himself was sustained by Melchizedek since he refused to consume of the luxury of Sodom because his Lord was of the non-material world.^[29] Likewise, the commentary ofChaim ibn Attar (17th century) offers a three-pronged slew of reasons for the Melchizedek insertion.^[30]

Tithe recipient[edit]

The last verse of the Melchizedek narrative states simply, "And [he] gave him tithe from all" (v-yiten-lo ma'aser mekol, ויתן לו מעשר מכל ), leaving the identities of both the giver (the unwritten "he" implied by the verb "gave") and of the recipient of the tithe unspecified. The Septuagint reports the same unspecific "he gave him" information in Greek (edōken autōi, ἔδωκεν αὐτῷ).

Targum Pseudo-Jonathan, the Book of Jubilees, Josephus, Philo of Alexandria, and Rashi all read Abram as the giver of the tithe to Melchizedek.^[31]^[32] The Rogatchover Gaon, also understanding Abram to be the tithe giver, comments that the presented tithe was not a standard tithe (Maaser Rishon) as described in the Torah (given on an annual basis), but was a one-time "tribute offering" (trumat ha-mekhes, תרומת המכס), such as Moses gave to God in Numbers 31:41.^[33]

Modern translations often supply "Abram" as the subject of the phrase, considering his identity as the tithe giver to be implicit in the context.^[34]^[35]

Expressing a kabbalistic point of view, the Zohar commentary to Genesis 14 cites Rabbi Yitzchak as saying that it was God who gave a tithe to Abram in the form of removing the Hebrew letter He from his own throne of glory and presenting it to the soul of Abram for his benefit.^[36]

Rabbi Meir Simcha of Dvinsk (1843–1926) interprets the phrase "And he gave him tithe from all" as a verbal continuation of Melchizedek's speech, i.e., Melchizedek exclaimed that God had chosen to gift Abram a tenth of God's possession of the entire human race (consisting of seventy nations as described in Genesis) in the form of the seven nations of the land of Canaan, including the cities of Sodom that Abram succeeded in saving. Rabbi Meir Simcha argues that continued speech of this sort was a common form of prophetic expression.^[37]

Lebanese Protestant scholar Kamal Salibi (1929-2011) observes that Hebrew: ֹמַעֲשֵׂר, m'sr, which literally does mean tenth, might more loosely be used to mean portion, and Hebrew: מִכֹּל, m-kl, or from all, might refer just to food in the giver's possession, so that the whole verse might mean He gave him a portion of food..^[13]

According to the New Testament book of Hebrews, which compares Melchizedek's appearance and priesthood to that of Jesus, Abram offered a tenth of the spoils to Melchizedek (Heb. 7:4).

Priest of El Elyon[edit]

Main article: Elyon

Genesis 14:18 introduces Melchizedek a "Priest of the Most High God" (El Elyon), a term which is re-used in 14:19, 20, 22. The term "Most High" is used another twenty times of the God of the Israel in the Psalms. Giorgio Levi Della Vida (1944) suspects that this is a late development,^[38] and Joseph Fitzmyer (1962) connects Genesis 14 with the mention of a god called "Most High," who may appear according to one of three possible translations of a 750 BC inscription found at Al-Safirah in Syria.^[39]Remi Lack (1962) considers that the Genesis verses were taken over by Jewish redactor(s), for whom El was already identified with YHWH, El-Elyon became an epithet for the God of Israel.^[40]

Psalm 110[edit]

Main article: Psalm 110

The second and final Hebrew Bible mention of Melchizedek is in Psalm 110:4. The many translations that follow the Septuagint^[41] translate such;

"The Lord hath sworn, and will not repent: 'Thou art a priest for ever after the manner of Melchizedek.'." (JPS 1917)

Although the above is the traditional translation of the text, the Hebrew text can be interpreted in various ways, and the New Jewish Publication Society of America Version, (1985 edition), for example, has:

"You are a priest forever, a rightful king by My decree." (JPS 1985)

Another alternative keeps Melchizedek as a personal name but changes the identity of the person addressed: "You are a priest forever by my order (or 'on my account'), O Melchizedek" - here it is Melchizedek who is being addressed throughout the psalm.^[42]

The majority of Chazalic literature attributes the primary character of the psalm as King David^[43] who was a "righteous king" (מלכי צדק) of Salem (Jerusalem) and, like Melchizedek, had certain priest-like responsibilities, while the Babylonian Talmudunderstands the chapter as referring to Abram who was victorious in battling to save his nephew Lot and merited priesthood.^[44]The Zohar defines the noted Melchizedek as referring to Ahron the Kohen Gadol (high priest).^[45]

Psalm 110:4 is cited in the New Testament letter to the Hebrews as an indicator that Jesus, regarded in the letter as the Messiah, had a right to a priesthood pre-dating the Jewish Aaronic priesthood (Hebrews 5:5-6).

In rabbinic literature[edit]

The narrative preceding Melchizedek's introduction presents a picture of Melchizedek's involvement in the events of his era. The narration details Abram's rescue of his nephew Lot and his spectacular defeat of multiple kings, and goes on to define the meeting place of Melchizedek and Abram as "Emek HaShaveh which is Emek HaMelech". The meeting site has been associated with Emek Yehoshaphat (the Valley of Josaphat).^[46] Targum Onkelos describes the meeting location's size as "a plot the size of a king's Riis".^[47] Midrashic exegesis describes how a large group of governors and kings convened in unison to pay homage to the victor Abram and desired to make him a deity, at which point he declined, attributing his victory to God's might and will alone.^[48]

The chronological work Seder ha-Dorot (published 1769) quotes that Melchizedek was the first to initiate and complete a wall in circumference of the city,^[49] and had to exit Salem to reach Abram and his men. Upon exiting Salem, he presented to them "bread and wine" with the intent to refresh them from their journey.^[50] Following the premise that Melchizedek was indeed Shem, he was 465 years old at the time and Abram was 75 years of age.^[49]

Chazalic literature unanimously identify Melchizedek as Shem son of Noah (Targum Yonathan to Genesis chap. 14, Genesis Rabbah 46:7, Babylonian Talmud to Tractate Nedarim 32b). The Talmud Bavli attributes him (Shem and his beth din court of justice) as pioneers in banning prostitution (Avodah Zarah p. 36a).

Middle eastern land distribution demonstrating the land of Canaangoverned by Cham

There is, however, disagreement amongst Rishonim as to whether Salem was Melchizedek/Shem's allocated residence by his father Noah or whether he was a foreigner in Salem which was considered the rightful land of his brother Cham. The Ramban is of the opinion that the land was rightfully owned and governed by the offspring of Cham, and explains that Melchizedek/Shem left his home country and came to Salem as a foreigner wishing to serve God as a Kohen.^[51] However, Rashi maintains that the land of Canaan was initially allotted to Shem, by Noah his father, and the offspring of Cham conquered the land by forced expansion.^[52]

Transition of the Priesthood[edit]

Main article: Brith HaKehuna

Although Melchizedek is the first person in the Torah to be titled a Kohen (priest), themedrash records that he was preceded in priesthood (kehuna) by Adam.^[53] Rabbinic commentarians to the Torah explain that Melchizedek — essentially Shem — was given the priesthood (Hebrew; kehuna) by receipt of his father Noah's blessing "G-d beatified Yefeth and will dwell in the house of Shem";^[54] i.e., he will merit to serve and host God as a Kohen.^[55]

Torah Laws require that the Kohen (priest) must be a patrilineal descendant of a prior Kohen.^[56] Leviticus Rabbah maintains that God intended to permanently bring forth the priesthood ("Kehuna") through Melchizedek’s patrilineal descendants, but since Melchizedek preceded Abram's blessing to that of God,^[57] God instead chose to bring the priesthood ("kehuna") forth from Abram’s descendants.^[58] As the text states in regard to Melchizedek; "and he is a Kohen",^[59] meaning himself in the exclusive sense and not his patrilineal descendants.^[60]

The Ohr HaChayim commentary presents that God was not angered by Melchizedek's preceding Abram's blessing to that of God, since Abram was rightfully deemed worthy of precedence for independently coming to recognize God amidst a world ofPaganism, but Melchizedek willingly gave the priesthood to Abram upon recognizing his outstanding uniqueness and Godly character traits.^[61]

Rabbinic authorities defer as to whether Kehuna was given to Abram there and then^[62] or after the demise of Melchizedek.^[63]

The Medrash records that Shem functioned as kohen gadol (high priest) in that he taught Torah to the Patriarchs before it was publicly given at Mount Sinai, while the official title of High Priest was conferred upon Aaron after the erection of the Tabernacle.

Midrash text[edit]

The Midrash quotes multiple aspects of both Melchizedek and Abram; The Rabbis taught that Melchizedek acted as a priest and handed down Adam’s robes to Abram (Numbers Rabbah 4:8).

Rabbi Isaac the Babylonian said that Melchizedek was born circumcised (Genesis Rabbah 43:6). Melchizedek called Jerusalem “Salem.” (Genesis Rabbah 56:10.) The Rabbis said that Melchizedek instructed Abram in the Torah. (Genesis Rabbah 43:6.) Rabbi Eleazar said that Melchizedek’s school was one of three places where the Holy Spirit (Ruach HaKodesh) manifested Himself (Babylonian Talmud Makkot 23b).

Rabbi Judah said in Rabbi Nehorai's name that Melchizedek’s blessing yielded prosperity for Abram, Isaac, and Jacob (Genesis Rabbah 43:8). Ephraim Miksha'ah the disciple of Rabbi Meir said in the latter's name that Tamar descended from Melchizedek (Genesis Rabbah 85:10).

Rabbi Hana bar Bizna citing Rabbi Simeon Hasida identified Melchizedek as one of the four craftsmen of whom Zechariah wrote in Zechariah 2:3. (Babylonian Talmud Sukkah 52b; see also Song of Songs Rabbah 2:33 (crediting Rabbi Berekiah in the name of Rabbi Isaac).) The Talmud teaches that David wrote the Book of Psalms, including in it the work of the elders, including Melchizedek.^[64]

Thus according to some rabbis^[who?] confusion over Melchizedek being both King and Priest is solved by knowing that Shem was also a progenitor of the Davidic Monarchy, which descended from both Judah and Tamar, who was the daughter (or granddaughter by some opinions) of Shem.^{[original
research?]}

In the Zohar[edit]

The Zohar (redacted by Moses de León c. 1290s) finds in “Melchizedek king of Salem” a reference to “the King Who rules with complete sovereignty,” or according to another explanation, that “Melchizedek” alludes to the lower world and “king of Salem” to the upper world (Zohar 1:86b-87a). The Zohar's commentary on Genesis 14 cites a Rabbi Yitzchak as saying that it was God who gave tithe to Abram in the form of removing the Hebrew letter He from his throne of glory and presenting it to the soul of Abram for his benefit.^{[citation
needed]} The letter he is the letter God added to Abram's name to become "Abra-ha-m" in Genesis.

Dead Sea Scrolls[edit]

11Q13[edit]

11Q13 (11QMelch) is a fragment (that can be dated to the end of the 2nd or start of the 1st century BC) of a text about Melchizedek found in Cave 11 at Qumran in the Israeli Dead Sea area and which comprises part of the Dead Sea Scrolls. In thiseschatological text, Melchizedek is seen as a divine being and Hebrew titles as Elohim are applied to him. According to this text Melchizedek will proclaim the "Day of Atonement" and he will atone for the people who are predestined to him. He also will judge the peoples.^[65]

1QapGen[edit]

The Genesis Apocryphon repeats information from Genesis.^[66]

Philo[edit]

Philo identifies Melchizedek with the Logos as priest of God,^[67] and honoured as an untutored priesthood.^[68]

Josephus[edit]

Josephus refers to Melchizedek as a "Canaanite chief" in War of the Jews, but as a priest in Antiquities of the Jews.

Second Book of Enoch[edit]

The Second Book of Enoch (also called "Slavonic Enoch") is apparently a Jewish sectarian work of the 1st century AD.^[69] The last section of the work, the Exaltation of Melchizedek, tells how Melchizedek was born of a virgin, Sofonim (or Sopanima), the wife of Nir, a brother of Noah. The child came out from his mother after she had died and sat on the bed beside her corpse, already physically developed, clothed, speaking and blessing the Lord, and marked with the badge of priesthood. Forty days later, Melchizedek was taken by the archangel Gabriel (Michael in some manuscripts) to the Garden of Eden and was thus preserved from the Deluge without having to be in Noah's Ark.^[70]^[71]

In Christianity[edit]

An image of Melchizedek painted onto the altar side near the Royal Doors at Libotin wooden church,Maramureş County, Romania

Main article: Melchizedek priesthood

In the New Testament, references to Melchizedek appear only in the Letter to the Hebrews (later 1st century AD), though these are extensive (Hebrews 5: 6, 10; 6: 20; 7: 1, 10, 11, 15, 17, 21). Jesus Christ is there identified as a priest forever in the order of Melchizedek quoting from Ps. 110:4.^[72] As such, Jesus assumes the role of High Priest once and for all. Abraham's transfer of goods to Melchizedek is seen to imply that Melchizedek is superior to Abraham, in that Abraham is tithing to him. Thus, Melchizedek's (Jesus') priesthood is superior to the Aaronic priesthood (who are descended from Abraham), and the Temple in Jerusalem is now unnecessary.

Evangelical Christian beliefs[edit]

Traditional Evangelical Christian denominations, following Luther, teach that Melchizedek was a historical figure and an archetype of Christ.^[73]

Tremper Longman notes that a popular understanding of the relationship between Melchizedek and Jesus is that Melchizedek is an Old Testament Christophany - in other words, that Melchizedek is Jesus.^[74]

Others, noting Hebrews 7 which informs that Melchizedek was "without father, without mother, without genealogy" agree that Melchizedek could not be Jesus and instead identify him as a manifestation of the Holy Spirit.

Liturgical Commemoration[edit]

Melchizedek is mentioned in the Roman Canon, the First Eucharistic Prayer of the Roman rite of the Catholic Church, and also figures in the current Roman Martyrology as a commemoration on August 26.^[75]

He is commemorated in the Eastern Orthodox Church on May 22,^[76] and on the "Sunday of the Forefathers" (two Sundays before Christmas). In the Calendar of Saints of the Armenian Apostolic Church he is commemorated as one of the Holy Forefathers on July 26.

Pelagianism[edit]

The Pelagians saw in Melchizedek a man who lived a perfect life.^[77]

Latter-day Saint beliefs[edit]

The Book of Mormon of The Church of Jesus Christ of Latter-day Saints describes the work of Melchizedek in Salem in Alma 13:17-19. According to Alma, Melchizedek was King over the wicked people of Salem, but because of his righteousness, his people repented of their wickedness and became a peaceful city in accordance with the meaning of that name. With respect to Old Testament prophets, Alma declares that "there were many before [Melchizedek], and also there were many afterwards, but none were greater."

Also, in Joseph Smith's translation of the Bible, Melchizedek is described as "a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions." Because he was a righteous and God fearing man, Melchizedek was "ordained a high priest." The Translation also describes Melchizedek as establishing peace in his city and being called "the king of heaven" and "the King of peace" (JST Bible Gen 14:25-40), that he and his people sought to be translated, likeEnoch's people were. Finally, the Joseph Smith Translation notes that, in Hebrews, when Paul speaks of Melchizedek, the order of the priesthood named for him is without father and mother, etc., and not Melchizedek himself. (JST Bible Heb 7:3)

Other Latter-day Saint views on Melchizedek closely match the King James Bible. The Melchizedek Priesthood is named after him, so as not to over-use the name of Christ, after whom it was originally named (Doctrine and Covenants Section 107:3-4).

According to the Doctrine and Covenants, Melchizedek is a descendant of Noah (Doctrine and Covenants Section 84:14). There remains controversy whether he was Shem, or a descendant. John Taylor taught the former — perhaps due to Jasher 16:11, which says Adonizedek;^[78] Bruce R. McConkie the latter.

Some would see the line in Doctrine and Covenants 138:41 mentioning "Shem, the Great High Priest" as supporting a view that Shem is Melchezidek. Alma E. Gygi is writing for the Ensign in 1973 quoted this passage and others and came to the conclusion that there was not enough knowledge to answer the question.^[79]

In Gnostic writings[edit]

A collection of early Gnostic scripts dating on or before the 4th century, discovered in 1945 and known as the Nag Hammadi Library, contains a tractate pertaining to Melchizedek. Here it is proposed that Melchizedek is Jesus Christ.^[80] Melchizedek, as Jesus Christ, lives, preaches, dies and is resurrected, in a gnostic perspective. The Coming of the Son of God Melchizedekspeaks of his return to bring peace, supported by the gods, and he is a priest-king who dispenses justice.^[81]

In Islam[edit]

There is no mention of Melchizedek in the Qur'an or in early Islamic exegesis or literature. Some later commentators, includingAbdullah Yusuf Ali, however, did suggest a link between Melchizedek and Khidr. They referred to St. Paul's allegory of Melchizedek in his Epistle to the Hebrews^[82] as a parallel to the Muslim view of Khidr.^[83] In Ismailism, however, Melchizedek is of greater importance as one of the 'Permanent Imams'; that is those who guide people through the ages of history.^[84]

The Urantia Book[edit]

Main article: Melchizedek in the Urantia Book

In the 20th-century The Urantia Book, the order of Melchizedek is reported as being the first of the four orders of descending sonship designated as local universe Sons of God, created by the Creator Son and Creative Spirit. According to the Urantia Book, one of these Melchizedeks materialized on earth for the purpose of improving religion during the time of Abraham, who became his greatest convert.^[85]

Notes[edit]

Jump up^ LDS.org: "Book of Mormon Pronunciation Guide"(retrieved 2012-02-25), IPA-ified from «mĕl-kĭz´a-dĭk»
Jump up^ Genesis 14:18-20 He is part of a key theme^[which?] in the New Testament Book of Hebrews
Jump up^ Targum Yonathan and Targum Yerushalmi to Bereishith 14:18-20. Talmud Bavli to tractate Nedarim 32b et al.
Jump up^ [Minchath shai http://www.hebrewbooks.org/14036] to genesis (bereishith) 14:18-20
Jump up^ in the Septuagint, New Testament Μελχισεδέκ, in the Latin Vulgate as Melchisedech. In the Authorised King James Version of 1611 as Melchizedek in the Old Testament andMelchisedec in the New Testament
Jump up^ Hebrews 7:2
Jump up^ Josephus. The Jewish War 6.438.
Jump up^ apparently based on the Hebrew words "melek", meaning "King" Strong's Concordance: online search with number 4428
Jump up^ Strong's Concordance: online search with number 6666
Jump up^ Pearson, Birger A. (2003). "Melchizedek in Early Judaism, Christianity and Gnosticism". In Stone, Michael E.; Bergren, Theodore A. Biblical Figures Outside the Bible. p. 181. ISBN 978-1-56338-411-0.
Jump up^ Ramban to genesis 14:18, based on the verse "Righteousness resides in (by) her" (Isaiah 1:21)
Jump up^ He writes "Arabic dictionaries cite ʾlwk ṣdq (vocalised ālūk ṣidq, literally 'mouthful of offering'). as an archaic euphemism for 'food', especially food offered to a guest."
^ Jump up to:^a ^b Kamal Salibi, The Bible Came from Arabia Jonathan Cape, 1985, chapter 12
^ Jump up to:^a ^b Albright reads melek shelomo (מלך-שלמו), "of his peace", instead of melek Salem, "king of Jerusalem", brought out bread and wine..." -Albright, W. F. "Abram the Hebrew: A New Archaeological Interpretation", BASOR 163 (1961) 36-54, esp. 52.
^ Jump up to:^a ^b New American Bible (1980), Genesis 14, fn.5
Jump up^ Delcor, M (1971). "Melchizedek from Genesis to the Qumran Texts and the Epistle to the Hebrews". Journal for the Study of Judaism 2: 115–135, esp. 115–116.
Jump up^ Dictionary of Deities and Demons in the Bible, s.v. "Elyon", "Shalem".
Jump up^ The Cambridge Bible for Schools and Colleges at Google Books
Jump up^ Ramban, bereishith chap. 14
Jump up^ http://www.jewishencyclopedia.com/articles/10602-melchizedek
Jump up^ Targum Onkelos Gen.14-18, Genesis Apocryphon col.22:12-13, see Josephus (op. cit.)
Jump up^ James L. Kugel, Traditions of the Bible, pp.283-284
Jump up^ Genesis 14:17-24 see below
Jump up^ Speiser, E. A. "Genesis. Introduction, translation, and notes" (AB 1; Garden City 1964) p.105; Von Rad, "Genesis", pp.170, 174; Noth, Martin. "A History of Pentateuchal Traditions" (Englewood Cliffs 1972) p.28, n.84.
Jump up^ Gunkel, Hermann. Genesis (Göttingen 1922) pp. 284-285
Jump up^ "if from a string and until a shoe string" -Bereishith 14:23
Jump up^ Chizkuni to Bereishith 14:18
Jump up^ as the later verse reads "aside..for what the young men consumed" -Bereishith 14:24
Jump up^ Rashbam to Bereishith 1418
Jump up^ see ohr hachayim to Bereishit 14:18
Jump up^ Hayward, C. T. Robert (2010). Targums and the transmission of scripture into Judaism and Christianity. Koninklijke Brill NV. p. 15. "Targum Pseudo-Jonathan makes it clear that Abraham paid tithes to Melchizedek, as does the interpretation adopted by Jub. 13.25–27; Josephus Ant. 1.181; Philo Cong. 93, 99; and, of course, the epistle to the Hebrews [7:4]."
Jump up^ Herczeg, Yisrael Isser Zvi (1995). The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated. Mesorah Publications. p. 140.
Jump up^ Rogatchover Gaon. Tzafnat Paaneach al HaTorah.commentary on Gen. 14
Jump up^ Alter, Robert (2004). The Five Books of Moses. W. W. Norton & Co. p. 70. ISBN 0-393-01955-1. "Employment of a verb without a subject, not uncommon in biblical usage, occurs at the end of verse 20, where the Hebrew does not state what the context implies, that it is Abram who gives the tithe."
Jump up^ The Revised English Bible. Oxford University Press, Cambridge University Press. 1989. p. 11.
Jump up^ Zohar Chodosh to Bereishit chap. 14 (the Zohar text, however, does not state that a name change to "Abra-ha-m" occurred at this point).
Jump up^ i.e. beginning in a form of talking to the person directly and ending the speech as speaking for the recipient - Meshech Chochma to Bereishit chap. 14
Jump up^ Della Vida, G. Levi. "El Elyon in Genesis 14:18-20", JBL 63 (1944) pp.1-9
Jump up^ Fitzmyer, J. A. The Aramaic Inscriptions of Sefire, Revised Edition (Bibor 19A; Rome 1995) pp.41, 75
Jump up^ Lack, R. "Les origines de Elyon, le Très-Haut, dans la tradition cultuelle d’Israel", CBQ 24 (1962) pp.44-64
Jump up^ such as the Vulgate, KJV 1611, JPS 1917
Jump up^ Kugel, James L. Traditions of the Bible, pp.278-279
Jump up^ based on the text שב לימיני with "Yemini" referring either toKing Saul of the tribe of Benjamin (Binyamin) whom David was careful not to overthrow or to the Torah (as per it being referred to as "from his right hand -a fire of religion to them" -Deuteronomy) -Targum Yonathan to Psalm 110
Jump up^ Babylonian Talmud to Nedarim, p. 32
Jump up^ zohar vol. 3 p.53b
Jump up^ Machzor Vitry to Pirkei Avoth4:22
Jump up^ understood by Rashi as 30 Kanns. Of note is theRogatchover Gaon, who demonstrates that the king's riis is inclusive of the demarcating boundary as part and parcel of the said boundary — Tzafnath Paaneach to Bereishith 14
Jump up^ Rashi to genesis 14:17, quoting medrash aggadahauthored by Rabbi Moshe HaDarshan. Medrash Rabbah
^ Jump up to:^a ^b seder hadoroth p. 9b.
Jump up^ malbim to genesis chap. 14
Jump up^ Ramban to Bereishith 14:18
Jump up^ Rashi (based on Sifra) to Bereishith 12:6
Jump up^ introduction to Torath HaKohanim (M. Rizikoff)
Jump up^ Genesis 9:27
Jump up^ Maharzav (Rabbi Zev Wolf Einhorn; ?-1862; Lithuania), to Leviticus Rabbah 25:6
Jump up^ Bamidbar 18:7. The Chizkuni to Leviticus reasons that since the kohen father of the household naturally instills in his children the duties of Kehuna from birth and onward making them successful at their Kohanic duties
Jump up^ In Gen. 14:19-20, a precedence not befitting a kohen who is to be of total service to God-Eitz Yosef to Leviticu Rabbah 25:6.
Jump up^ Rabbi Zechariah, quoting Rabbi Ishmael; Leviticus Rabbah 25:6, Babylonian Talmud to Nedarim 32b. Zohar vol. 1 p. 86b.
Jump up^ in Hebrew; "והוא כהן" -Genesis 14
Jump up^ Ohr HaChayim (Rabbi Chaim ben Attar 1696-1742, Morocco) to Genesis 14:18 (first explanation). Eitz Yosefcommentary to Leviticus Rabbah 25:6. Zohar vol. 1 p. 86b
Jump up^ Ohr HaChaim to Bereishith 14:18
Jump up^ Maharzav (Z. V. Einhorn) to Leviticus Rabbah 25:6 (since Abraham's demise preceded Shem's by 35 years)
Jump up^ this latter opinion being of the Eitz Yosef commentary toVayikra Rabbah 25:6
Jump up^ (in Psalm 110). (Babylonian Talmud Baba Batra 14b-15a.)
Jump up^ Wise, Abegg, Cook (1996). The Dead Sea Scrolls: a New Translation.
Jump up^ The Melchizedek Tradition: A Critical Examination of the Sources p85 Fred L. Horton - 2005 "Interestingly enough, we see that the Genesis Apocryphon offers no unique information about Melchizedek. Josephus gives three items of information not found in the other sources, and Philo four."
Jump up^ Jutta Leonhardt Jewish worship in Philo of Alexandria 2001 p216 "IIl 82 Philo also identifies Melchizedek with the Logos as priest of God. Thus Melchizedek, Although Philo interprets the Jewish first-fruit offering and quotes the Jewish laws, the general context is still Cain's sacrifice."
Jump up^ Fred L. Horton The Melchizedek Tradition: A Critical Examination of the Sources 2005 p170 "In the Genesis Apocryphon Melchizedek is brought into connection with Jerusalem (as he is later in Josephus), and in Philo Melchizedek is honored as the possessor of an unlearned and untutored priesthood, indeed as a representation"
Jump up^ Harry Alan Hahne (2006). Corruption and Redemption of Creation: the Natural World in Romans 8.19-22 and Jewish Apocalyptic Literature. p. 83. ISBN 0-567-03055-5.
Jump up^ 2 Enoch, Chapters 69-72
Jump up^ Morfill, W R (translator). The Book of the Secrets of Enoch.
Jump up^ Hebrews 5:6
Jump up^ Luther's works: First lectures on the Psalms II, Psalms 76-126 Martin Luther, Hilton C. Oswald - 1976 "After the order of Melchizedek, which is understood, first, in accordance with the name. ... Therefore He is the true Melchizedek. Second, this is understood in accordance with the office, because Melchizedek offered the bread and wine"
Jump up^ Longman, Tremper (2005). How To Read Genesis. p. 172.
Jump up^ Martyrologium Romanum ex Decreto Sacrosancti Concilii Oecumenici Vaticani II instauratum, auctoritate Ioannis Pauli Pp. II promulgatum, editio [typica] altera, Typis vaticanis, [2004], p. 476.
Jump up^ May 22/June 4. Orthodox Calendar (Provaslavie.ru).
Jump up^ Philip Edgcumbe Hughes A Commentary on the Epistle to the Hebrews p244
Jump up^ Melchizedek means “my king is righteous,” Adonizedek “my lord is righteous”
Jump up^ "Is it possible that Shem and Melchizedek are the same person?" in "I HAve A Question" section, Ensign, November 1973
Jump up^ Robinson, James M (translator) (1978). The Nag Hammadi Library in English.
Jump up^ Text of the tractate:http://www.gnosis.org/naghamm/melchiz.html
Jump up^ Hebrews, VII, 3
Jump up^ Abdullah Yusuf Ali, Qur'anic Commentary, notes on Surah Kahf, dealing with Khidr.
Jump up^ Concise Encyclopedia of Islam, C. Glasse, Ismailis: "(Ismaili's believe in) a 'permanent Imam' (namely Malik Shulim, Malik Yazdaq, Malik as-Salim - all different names for Melchizedek) - Ma'add, the ancestor of the North Arabians, and, again, Ali..."
Jump up^ The Urantia Book. The Urantia Foundation. 2013. p. 389.ISBN 978-0-911560-07-7.

Further reading[edit]

Horton, Fred L. (1976). The Melchizedek Tradition: A Critical Examination of the Sources to the Fifth Century A.D. and in the Epistle to the Hebrews. Cambridge: Cambridge University Press.
Manzi, Franco (1997). Melchisedek e l'angelologia nell'Epistola agli Ebrei e a Qumran. Rome: Editrice Pontificio Istituto Biblico. p. 433. ISBN 978-88-7653-136-1.
Kugel, James L. (1998). "Melchizedek". Traditions of the Bible: a guide to the Bible as it was at the start of the common era. Cambridge: Harvard University Press. pp. 275–293. ISBN 0-674-79151-7.
"Priesthood of Melchizedek".

[show] v t e Nag Hammadi Codices

MELCHIZEDEK WAS KING OF SALEM
AND PRIEST OF GOD MOST HIGH
BACK IN THE DAYS OF ABRAHAM.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
OUR COMING MESSIAH WILL ALSO
BE BOTH PRIEST AND KING AFTER
THE ORDER OF MELCHIZEDEK.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
HE ALONE CAN FULFILL THIS OFFICE!
HEREIN LIES THE PROMISE AND THE SURETY
OF ISRAEL'S END-TIME RESTORATION.

How wonderful! There will be no dichotomies, compartmentalizations, vaticanizations or bureaucratic hierarchies in the Kingdom of God. Every agency of Messiah's Kingdom will be subject to Him and all the offices and anointings will serve each other. and bless and be blessed by Messiah and all His agencies agencies. This is demonstrated for us in the architecture of the New Jerusalem with its 12 gates and alcoves. - Rev.21 Each and all of the 12 gates into the Holy City are unique with their separate identity preserved. Every one of them, including the gate of the royal Jewish tribe of Judah, have privilege of place in the New Jerusalem even as there are 12 stones on the High Priest's breastplate. The Throne of David, which is the place of Messiah's Kingdom rule, will be at the gate of Judah. Indeed, the Apostle John, the writer of the Book of Revelation, saw Jesus as the 'Lion of the Tribe of Judah'. -Rev. 5:5 His kingdom authority will go out from the Gate of Judah into the cosmos. But John also tells us that every gate is a also a pearl. This is even as the 11 brothers of Joseph bowed down to him and to his ministry of salvation and reconciliation. The Bread of Life and the Cup of the covenant are both showcased in the ministry of Joseph. The pearl, the white stone, has a central and special connection to all 12 gates. The 12 gates lead into a common area in the center where Messiah, as the Lamb of God presides. He and all His people from the 12 different spiritual streams commune together in a free and open interchange. And yet they all operate together in perfect unity and harmony.

These are our mansions!
And this is our city!
What a magnificent inheritance we have!

All these mysteries will be revealed,
When our greater Melchizedek returns,
And the saints return to stand at last,
At the gates of the Holy City.

SUMMARY
During the days of Abraham, approximately four thousand years ago there was a ruler named Melchizedek presiding over a city called Salem, (later called Jerusalem). He was King of Salem and Priest of God Most High. It is most important that we understand that he held both these offices. Because in the Order of Melchizedek we see the two offices and authorities of Messiah. The two offices are a pattern for our concept of "Church and state" or "politics and religion". The dual offices of the Order of Melchizedek also explains the fracture line which spit Israel into two kingdoms after the death of Solomon. The Breach of Jeroboam in 922 B.C. was the great divorce of Israel which divided the nation into two kingdoms. This sorry state of affairs continues to this day. The two authorities also explain the current Church-Israel schism which shines a light on the hidden unconfessed jealousy and resentment which forms the true origin of anti-Semitism. Out of these two offices of Messiah will come the eventual healing of the breach of Jeroboam. And in the fullness of time the feuding that has gone on between the two houses of Israel will cease forever. Out of this dual anointing of Melchizedek in Messiah will come the promised Holy Spirit outpouring that will bring the grand finale to the holy history of this present evil era. The prophet Joel saw revival come to its peak at the very end of this age. This will be the End Time Revival. The prophet Joel saw this revival coming to its epic climax in the days of a darkened sun and a bloody moon. Joel said that in that day "Whosoever shall call upon the name of the Lord will be saved." (See Joel 2:28-32) Our Apostle Paul tells us that "all Israel" will be saved. (Rom. 11)

The righteous rule of our Lord Jesus (as King of kings) and His priestly ministry (as High Priest and Sacrifice Lamb), is showcased in the dual offices of Melchizedek. (See Ps.110:4) Jesus Christ/Yeshua Hamashiach presides over His creation as Christ, the Anointed One, and our coming Messiah. Through these two offices of Melchizedek He currently ministers and rules in the hearts of His covenant people as both priest and as king. Two thousand years ago He came in His priestly role as the Suffering Servant. But in the fullness of time Messiah will return asKing of kings. On that Day, the Day of the Lord, He will judge the wicked. He willdeliver His people, Resurrect and RaptureHis saints, restore Israel, and establish the long awaited Millennium of Messiah. The consummation of this age will see Him come to rule and to minister from Jerusalem all across and around this world.

The Millennial global rule and ministry of Messiah will see these two authorities of Melchizedek unite seamlessly. The remnant Church and the remnant Jewish nation will become one, a city of 12 gates under one King/Priest even our Messiah. Israel and the Congregation/Church of the God of Israel were never divided in the eyes of their God. There are and always will be just onesingle Elect and Chosen People. Moses and the Apostle Peter both prophesied that God's covenant people from both houses of Israel will be re-united and restored. They will be cross-linked to become that promised 'royal priesthood' and a 'holy nation'. (SeeExo.19:6 and 1Pet.2:9)

Here is how this will happen. The kingdom authority of the Throne of David, and YHVH-God's righteous rule which is in the royal Jewish tribe of Judah, is the spiritual heritage and burden of the Jewish nation. The priestly authority of the Gospel of Grace in the New Covenant, (which was given early on in Jeremiah 31:31-33 and set forth by Messiah in the Great Commission), is the burden of the Church. Both of these anointings and authorities belong to the Order of Melchizedek. And here on earth they complement one another in Christ.

This unity will establish the long awaited and much prayed for "Peace of Jerusalem".
And out of this union in Messiah will come true the genuine 'Peace on Earth and good will among men'.

The priestly anointing of Messiah presents Him as our High Priest and Saviour. (Heb.4:14). And in His royal kingdom anointing we see Christ as the coming "Lion of the Tribe of Judah".(Rev.5:5) The coming Messiah of Israel is destined to become King of Kings over all this earth. (1Tim. 6:15) "And the government shall be upon His shoulders".(Isa.9:6) The Anointed One, (Gr. 'Christ' or Heb. 'Messiah') will re-enter world history. He will triumph over the forces of darkness at His second coming. Then He will minister as priest and as king, overseeing both these offices in the coming Millennium of Messiah.

Right now this dual authority is being shared across the world via the Gospel. Quietly and individually human hearts are being changed as soul by soul and silently they enter into the depths of the New Covenant. (Jer. 31:31) Messiah is being established on both the throne and thealtar of human hearts. The indwelling Christ or Messiah is the divine empowerment and the anointed agency doing the work here. As High Priest of the Order of Melchizedek He establishes His altar in the lives of His covenant people thus bringing His ministry of grace. And as the indwelling King of kings He establishes His Throne, the Throne of David, and the righteousness of God in the lives of His covenant people. And "unto Him is the gathering and the obedience of the people". It is in the gentle bonds of Agape love that His righteous rule is established within human souls.

But the Order of Melchizedek is destined to go out beyond the lives of individuals. The Ministry and Rule of Messiah is prophesied to become an international reality in future World history. His Kingdom Rule and the Ministry of His High Priesthood are the dual offices that will be at work in the world during that glorious future time. Both of these authorities of Melchizedek in Messiah, the political and ministerial, will emerge under the auspices of our coming Messiah.

So we can safely conclude that in spite of the best laid plans of men, Israel and the Church are destined to give birth to epic and climactic histories as this age comes to a climactic end. And in the crucible of the end time a remnant Church and remnant Israel are are both slated to come back into union once again. The breach of Jeroboam will be healed. And both houses of Israel, the two olive trees, the two witnesses, and the two sticks of Ezekiel 37, will become one, even a 'royal priesthood and a holy nation'.(1Pet.2:9)

This dramatic turn of events will surely happen. The transformation will begin to occur in the future 70th Week of Daniel. The end of the story will see both parts of the Order of Melchizedek come into confluence and unity as a single remnant Elect. And then Messiah will return for a pure and spotless Bride. The Second Coming of Messiah will see the Order of Melchizedek established to restore truth and beauty to this sin-sick world. The future Church-State world system will be established in righteousness and peace. This will not be achieved by human effort or by an ecumenical or a Kingdom Now unified triumphant church system taking over the world. These fondly held notions espoused by Dominion Theology are so much ecclesiastic vanity. The Western powers and Israel will enter into a seven year covenantwith a false messiah. And John saw a harlot church system and a False Prophet. But none of these end-time champions of religious humanism will prevail. They will all be destroyed. (See Rev. 17 and Rev. 18)

Jesus/Yeshua said that He would build His Church and that the gates of Hell will not prevail against it. (Mat.16:18) The Church is, in fact, a continuing stream of the Congregation of Israel. Messiah will also restore His Kingdom. Both houses of Israel, the Jewish House of Judah of the Southern Kingdom and the lost ten tribes of Israel of the northern kingdom will come together. Both will be restored and re-united under Messiah. The northern kingdom, (with its burden to find grace), (1Kings 12:16) and the southern kingdom, the Jewish tribe of Judah, (with its burden to see the establishment of God's righteous rule, or Law, will be restored and re-united. This will happen through the agency of the New Covenant as Jesus Christ/Yeshua Hamashiach comes into the hearts of Jew and Gentile alike. It is by Grace through faith that God saves His covenant people. He draws them in the gentle bonds of Hisagape love. He writes His Law upon their hearts and their inward parts. (Jer. 31:31-33)

By the time this age comes to a close some dramatic changes will have occurred. The Jewish nation will be saved. (Zech.12:7-13:1)But that is not all. The lost ten tribes will be found. Even now through the ministry of the Gospel they are being brought into theCommonwealth of Israel. (Eph. 2:12-13)

The end-time ministry of the House of Joseph will be a key to all this. The true Church, as a wild olive branch, will be cleansed of her antinomianism and lawlessness. They will see, at last, that they are the wild olive branch and that they are being grafted back into Israel. (Rom.11:13-27) The scattered lost sheep of the House of Israel will be regathered. (Rom.11:25) And the Light of Israel will go out to the nations. Under Joseph and Benjamin the Cup of Messiah in the true Church will bring in the fullness of the Gentiles. The end-time harvest will be gathered in as a great multitude from the ends of the earth.

Meanwhile, back home at Jerusalem, and even as the Battle of Armageddon rages, the Jewish nation will repent. They will recognize "the One whom they have pierced". And they will be saved. (Zech.12:7-14). Both houses of Israel will have been restored. "And so all Israel shall be saved".(Rom.11:26)

These decisive and final events in the holy history of this age will come in the midst of the climactic latter day outpouring of the Holy Spirit. This was seen by by the prophet Joel climaxing in the 6th seal cosmic disturbances of a darkened sun and a bloody moon. (Joel 2:28-32).

Zechariah saw two olive trees. Both were supplying the oil of anointing to both priest and king by the agency of God's Holy Spirit.(Zechariah 4) God released these two anointings as two flows of oil. The message which came with this proclaimed the victory of God, and just how it came. It was,

In the Letter to the Hebrews, the author affirms that Jesus' high priesthood is according to the order of Melchizedek, which means that it is more ancient than and superior to the Levitical high priesthood, founded on Aaron, the brother of Moses. The implication of Jesus' superior priesthood for his Jewish readership is that Jesus is a better means of salvation than the Temple cult, which, in the author's view, is now superseded. In order to understand it more fully, the author's argument about Jesus as High Priest according to the order of Melchizedek must be interpreted in light of second-Temple theological reflection on the figure of Melchizedek, with which the readers of the letter no doubt were familiar. It seems that the author makes use of his readers' views about Melchizedek in order to explain his understanding of the salvation-historical significance of Jesus' death.

The meaning of the name Melchizedek is "King of Righteousness." Melchizedek makes his only appearance in biblical narrative in Gen 14:18-20: "Then Melchizedek king of Salem brought out bread and wine and he was a 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 delivered your enemies into your hand.' And he [Abram] gave to him a tenth of everything." In the Genesis narrative, Melchizedek is said to be both king of Salem and a priest of God most high. Abraham recognizes his priestly status by tithing to him.

The only other reference to Melchizedek in the Old Testament occurs in Ps 110:4 (LXX 109), which the author of Hebrews quotes several times. This psalm is said to be of David, so that the reader should understand the first person, singular pronoun ("my") as referring to him. David says that Yahweh said to his lord, "Sit at my right hand until I make your enemies a footstool for your feet" (Ps 110:1; LXX 109:1). This individual, David's "lord," in other words, is installed as a king with complete authority, as if he were sitting at God’s right hand. In the next two verses, David continues to address this unidentified individual, whom in verse one he called his "lord." This man is assured of divine assistance in being victorious over his enemies, the rulers of other nations. (There are many problems with the interpretation of Ps 110:2-3.) In Ps 110:4, David then says to this individual, his "lord," that "Yahweh has sworn and will not change his mind: 'You are a priest forever according to the order of Melchizedek'." So this kingly figure addressed in Ps 110:1-3 is also a priest, not from Aaron and Zadok's line, but according to the order of Melchizedek. It should also be noted that Ps 110:1 is later interpreted messianically, so that the one installed as king is identified as the Davidic Messiah, from which it would follow that the Davidic Messiah is also a priest (Ps 110:4).

Philo and Josephus refer to Melchizedek in their writings, but only reiterate what the Genesis narrative says about him. Philo allegorizes the Genesis account of Abram's meeting with Melchizedek. He writes, "Melchizedek also has God made both king of peace, for that is the meaning of Salem, and his own priest...a king peaceable and worthy of his [God's] own priesthood. For he is entitled 'the righteous king', and a king is at enmity with a despot, the one being the author of laws, the other of lawlessness" (Leg. All. 3. 25-26 33 79-82). Josephus explains why it was appropriate that Melchizedek should be a king and a priest. He says that Abram "was received by the king of Solyma [Salem], Melchizedek; the name means 'righteous king', and such he was by common consent, inasmuch for this reason he was moreover made priest of God; Solyma was in fact the place afterward called Hierosolyma [Jerusalem]" (Ant.1.10.2).

The historical figure of Melchizedek is mentioned in an Aramaic reworking of the book of Genesis found at Qumran, called Genesis Apocryphon (22.14-17). Nothing significant beyond what is affirmed about him in the Genesis narrative, however, is found in this text: "Melchizedek, the king of Salem, brought out food and drink for Abram and for all the men who were with him; he was a priest of the Most High God and he blessed Abram and said, 'Blessed be Abram by the Most High God, the Lord of heaven and earth. Blessed be the Most High God who has delivered your enemies into your hand'. And he gave him a tithe of all the flocks of the king of Elam and his confederates."

Found among the Dead Sea Scrolls is a sectarian text called 11QMelchizedek (11Q13) in which Melchizedek is understood as an angel, probably identical to the archangel Michael and the Prince of Light known from other Qumran sectarian writings. This theological reflection is exegetically based on Lev 25, the legislation on the year of jubilee, which is then interpreted in light of Deut 15:2 "because Yahweh's remission has been proclaimed" and Isa 61:1 "To proclaim liberty to captives." (Twice is Lev 25 cited in 11QMelch: Lev 25:9 in line 2 and Lev 25:13 in line 25. Both are introduced by "And concerning that which he said," the same phrase used in the Habakkuk Pesher (1QpHab) to cite a portion of a biblical text given in full earlier. Based on this observation it is probable that at least Lev 25:8-13 was cited earlier in a part of the text that is no longer extant.) The text began with the citation of Lev 25:13 to which the parallel legislation in Deut 15:2 is brought alongside in typically midrashic fashion. The point established is that the Torah requires the release of all debts in the year of jubilee.

In his pesher on Lev 25, the author proceeds to uncover an eschatological meaning of the year of jubilee: “Its interpretation for the last days concerns the captives about whom it is said, 'To proclaim release to the captives (Isa 61:1)'.” The year of jubilee is interpreted eschatologically, so that Israel's eschatological salvation is understood as the ultimate year of release; this is the fulfillment of the prediction of the release of the captives foretold in Isa 61:1. The term "captives" no doubt refer to the members of the community who are oppressed by other Jews who are under the influence of Belial and the spirits of his lot. Moreover, Melchizedek, assumed to be an angel (and, as indicated, probably identical to the archangel Michael and the Prince of Light), is given a role in the eschatological salvation of the righteous and judgment of the wicked. The members of the community are called the “inheritance of Melchizedek” and it is said that Melchizedek will be the one who will "proclaim liberty to them and will release them from the [debt] of their iniquities." At the completion of the ninth Jubilee, in the first week of the tenth jubilee, on the Day of Atonement, "atonement will be made for all the sons of light and the men of the lot of Melchizedek" (2.8; see 2.6), possibly connected somehow to Melchizedek’s eschatological appearance. It is said that this is “the time of the year of grace for Melchizedek," meaning that this is time of eschatological salvation to be mediated by Melchizedek.

The one who proclaims the good news mentioned in Isa 52:7 "How lovely on the mountains
a re the feet of him who brings good news etc." is also identified as Melchizedek and brought into relation to Isa 61:2-3, in which the one “anointed" by Yahweh in Isa 61:1 is said to perform various soteriological functions. The interpretation of Isa 52:7, in light of Isa 61:1-3 implies that the one anointed in Isa 61:1 is Melchizedek. The various clauses in Isa 52:7 and 61:2-3 are interpreted atomistically, as is typical in Qumran exegesis; because of lacunae, however, it is difficult to understand what is meant. The text reads: "The mountains are the prophets and the messenger is the anointed of the spirit about whom Daniel spoke" (2.17-18) and "'To comfort the afflicted'. Its interpretation: to instruct the ages of the world” (2.20). The passage cited from Daniel as coming to fulillment in tandem with Isa 52:7 and 61:2-3 is Dan 9:25, which implies that the author sees the completion of Daniel’s seventy weeks (Dan 9:24-25) as identical to the beginning of the tenth jubilee; whether the anointed one of Dan 9:25 is interpreted of Melchizedek, however, is unclear.

At this time Melchizedek will also execute judgment on Belial (Satan) and the spirits of his lot. In this context, Ps 82:1-2 is interpreted eschatologically of Melchizedek's judgment of the fallen angels: God takes his stand in the assembly of God; he judges in the midst of the gods. How long will you judge unjustly and show partiality to the wicked?" The “god” ('elohim) who takes his stand in the assembly of God ('el) is the heavenly being Melchizedek; he will judge in the midst of the other “gods” ('elohim) (2.9-14). In line 11, citing Ps 7:8, it is said that God ('el) will judge the peoples, which is interpreted to mean apparently that the angel Melchizedek will be the instrument of God's eschatological judgment. Along the same lines, the reference “Your God (elohim) reigns” in Isa 52:7 is interpreted to be the reign of Melchizedek, who is a "god" in the sense of being an angel. Ps 82:2 “How long will you judge unjustly and show partiality to the wicked” is interpreted as follows: “Its interpretation concerns Belial and the spirits of his lot, who rebelled by turning away from the precepts of God” (2.12). It would seem that Ps 82:2 is interpreted as speaking about the unjust reign of Belial and the spirits of his lot, which will come to an end with the appearance of Melchizedek as eschatological judge. (This interpretation is suggested by the fact that Ps 82:1 says that God presides over the assembly of God and judges among the gods ['elohim]. These “gods” are interpreted as angels rather than as human judges. Those addressed in Ps 82:1-2 are again called “gods” and are also called sons of God in Ps 82:6. 11QMelch 2.13 "But Melchizedek will carry out the vengeance of Go[d's] judgments [ ] Belial and from the hand of all the sp[irits of his lot]" seems to affirm that Melchizedek will become judge on that day and will remove the right to judge (or to rule) from Belial and the spirits of his lot.

In other of the Qumran Sectarian writings, Melchizedek is probably to be identified with the archangel Michael who is mentioned in the War Scroll, insofar as Michael assumes the same role of eschatological savior and judge that Melchizedek has in 11QMelch (see 1QM 13.10; 16.6-8; 17.7).Other probable names for Michael / Melchizedek are Prince of Light (1QM 13.10-11; 1QS 2.20-22; CD 5.17-19) and Prince of His [God's] Truth (1QS 3.24). In 4QVisions of Amram(4Q544) there are references to two angels—one good and one evil—who have been empowered to rule over human beings. The evil angel goes by three names: Belial, Prince of Darkness and King of Evil (Melchi-resha). The good angel also is known by three names, but unfortunately the text is corrupt at this point. It is almost certain, however, that one of the names was Melchi-zedek, corresponding to Melchi-resha. The other two names likely were Michael and Prince of Light. The biblical figure of Melchizedek became identified for the Qumran community with God's ruling angel.

In another text, Songs of the Sabbath Sacrifice, copies of which were found at Qumran and Masada, there are references to angels who function as heavenly priests in the heavenly Temple; these are, in other words, angelic priests. In the first Sabbath song, the angelic priests are also said to bring about the possibility of forgiveness for those who turn from sin. The text in which this idea appears, however, offers some translation difficulties (4Q400 frag. 1 1.15b-16b). Whether the Hebrew word translatable as “His favor or good will” should be taken as the result of the atonement offered on behalf of those who repent or as the object of the atonement, so that “to atone” has more the meaning of propitiate, is not clear If the former then the translation would be: “They atone for all those who turn from sin, resulting in God's favor to them.” But if this were the meaning it would be better expressed with the article ("the"), to indicate the idea of purpose. If the latter, it would mean: “They propitiate God's good will for the benefit of those who repent of sin.” On this interpretation “His good will” is a circumlocution, or substitute, for God (see Gen 32:21). In either case, however, it is clear that a role of the angelic priests is to provide atonement by means of a heavenly cult for those who repent. This is probably the context in which the phrase in 4Q400 frag. 1 1.18 should be understood,: “[..] His lovingkindness for an eternal compassionate forgiveness.” The lamed-clause may express the result of the preceding clause, which, unfortunately, has too many lacunae to be able to recover its meaning. Probably, the “eternal compassionate forgiveness” results from some cultic function of the angelic priesthood (see parallels in Dan 9:9; 1QH-a 6.9; 4Q286 frag. 1 2. 8). The means by which the angelic priests provide atonement or propitiation for the sins of the penitent is sacrifice. In what may be classified as part of the thirteenth Sabbath Song, there are references to the “sacrifices of the holy one” (11Q17 9.4), as well as “the odor of their offerings” (11Q17 9.4) and “the odor of their drink offerings" (11Q17 9.5). In other words, whatever human priests do in the earthly Temple has its counterpart in heaven, performed by angelic priests, including offering sacrifices.

In Songs of Sabbath Sacrifice, there is evidence that there is one angel presiding over all other ranks of angels, who serve to provide atonement or propitiation for human beings. The use of the singular "leader" (nshy') in 4Q401 frag. 23.1 and "prince" (šr) in 4Q403 frag. 1 2.23 suggests the existence of such a heavenly being. Similarly, 4Q403 frag. 1 2.24 has the phrase "head of priests of inner sanctum" (rwsh mkwhn qwrb), which implies that one of the angels of the inner sanctum has authority over the rest. There are also two probable references to Melchizedek as one of these heavenly priests: [mlky]tsdq kwhn (4Q401 frag. 11.3) and [ ]ky tsdq (4Q401 frag. 22.3). Given Melchizedek's identification with Michael and the Prince of Light, there is a good chance that Melchizedek would have been understood as this presiding priestly angel, which would make him the heavenly High Priest.

The author of the Letter to the Hebrews uses the figure of Melchizedek in his theological reflection on the salvation-historical significance of Jesus' death, of which his readers do not seem to have a complete understanding. Although there are probably original elements to his theological use of Melchizedek, much of what he affirms about Melchizedek is parallel or similar to what is found in second-Temple sources. It is probable that the author intentionally uses elements of his readers' views about Melchizedek in order to present his interpretation of the significance of Jesus' death. This means that his argument would not strike his Jewish readers as idiosyncratic at all, unlike modern readers. The author assumes as his point of departure his Jewish readers' prior belief that Ps 110:1 "Sit at my right hand until I make your enemies a footstool for your feet" is addressed to the Davidic Messiah. He then uses his readers' views about Melchizedek for the purpose of proving the superiority of Jesus' high priesthood to that of Aaron and his descendants. He does this by demonstrating that, according to the same messianic psalm, Ps 110:4, Jesus as Davidic Messiah is also a priest, and in fact High Priest, according to the order of Melchizedek, who as an angelic priest is superior to the human Aaronic priests. So like the angel Melchizedek, Jesus is both a king (Davidic Messiah) and a High Priest (Ps 110:1, 4); he is a superior High Priest to Aaronic, or Levitical, High Priests, since he, like Melchizedek, does not die ("an indestructible life"). The author's ultimate goal is to demonstrate that Christ's death brings the Levitical sacrificial system to an end insofar as Jesus' priestly work is accomplished through his obedient suffering, not through sacrifice of something other than himself.

In Heb 5:1-10, the author begins to argue for the superiority of Jesus as High Priest over the High Priests from the line of Aaron. The reason that he does this is not stated, but one should probably assume that the intended readers have somehow subordinated Jesus, whom they recognize as Davidic Messiah, to the Levitical priesthood. It is possible that they are willing to interpret Jesus as Davidic Messiah, but also believe that the Levitical priesthood is an eternal institution, to which even the Davidic Messiah is subordinate. Such a belief would be perfectly understandable given the promises in the Old Testament of a eschatologically restored Temple and priesthood (Micah 4; Isa 2; Jer 33:18; Ezek 37:26-28; 40-48). It is the author in fact who holds the radical view that requires explanation and theological justification. It is even possible that the readers have subordinated Jesus as the Davidic Messiah to a priestly messiah or at least hold that he will share authority with a priestly messiah at the time of the eschaton. This eschatological priestly messiah will come from the Aaron's high priestly line. That some Jews believed that there would be two messiahs is clear from second-Temple sources (see T. Levi 18:2-14; 1QS 9:9-11; CD 7; 12:23-13:1; 1QSa 2; 4Q161 frags. 8-10. 25; 4Q285 frag. 5. 1-4; 4Q541; 4Q174 1.11-12; 4Q175). Heb 5:1-10 introduces the topic of Jesus' high priesthood according to the order of Melchizedek, but a more complete discussion of the topic is postponed until Heb 7:1-10:18 (see Heb 2:17 for the first reference to Jesus as High Priest). What the author assumes is that what is true of Melchizedek is true of Jesus, so that, if Melchizedek is a superior High Priest to Aaron, so also is Jesus.

In Heb 5:1-4, the author describes the high priesthood as it is set out in the Torah; his goal is to procure agreement from his readers in order to be able to move forward to a conclusion about Jesus as a greater High Priest. In Heb 5:1, the author explains that the High Priest was chosen from among human beings (ex anthrôpôn) and put in charge of the things pertaining to God on behalf of human beings (huper anthrôpôn). He was a representative, being appointed to matters relating to God (ta pros ton theon). In particular, the purpose of his appointment was "in order that he offer gifts and sacrifices for sins" (hina prospherê dôra te kai thusias huper hamartiôn) (Heb 5:1). The phrase "gifts and sacrifices" seems to be an idiomatic, so that the author intends the two words to be roughly synonymous. The purpose of the offering "gifts and sacrifices" is expressed by the prepositional phrase "for sins" (huper hamartiôn), meaning for the purpose of the removal of the guilt resulting from transgressions of the Law.

In Heb 5:2, the author then adds that, since he is the same as those on whose behalf he serves, i.e., weak, the High Priest is able to deal moderately with those who are ignorant and wayward. In this context, the verb metriopathein has the meaning of "to have an indulgent attitude" and not its more usual meaning of to have a regulated restraint of emotion. The phrase "ignorant and wayward" denotes one group of people, and so functions as a hendiadys: "those who are wayward in their ignorance." In the Old Testament, this class of persons is described as those who sin "unintentionally" (LXX akousiôs) (see Lev 4:2, 13, 22, 27; 5:15; Num 15:21-29) or "in ignorance" (LXX kat' agnoian) (Lev 22:14), in contrast to those who sin "with a high hand" (LXX en cheiri huperêphanias), for whom no atonement is possible (Num 15:30-31; see Num 15:32-36; Deut 17:12). In addition to offering sacrifices for "the people," in Heb 5:3 the author explains that the High Priest also must make an offering ("gifts and sacrifices") for himself for the purpose of sin (peri hamartiôn) on account of his own weakness (Heb 5:3). This is probably a reference to the Day of Atonement when the High Priest must remove his own sins before he sacrifices the goat on behalf of the people (see Lev 16 [see also Lev 9:7-14]; m. Yoma 4:2-5:7). Finally, in Heb 5:4, the author stresses that the High Priest does not presume to take upon himself the honor of being High Priest, but receives it from God when God calls him to the position, as Aaron was called (see Exod 28-29; Lev 8; Num 3:10; 16, 17, 18). (By honor [timê] the author is referring to the responsibility of being High Priest [see Josephus, Ant. 3.190; Philo, Mos., 11.67].)

In Heb 5:5-6, the author argues that what is true of the Levitical High Priests is also true of the greater High Priest, Christ (i.e. the Davidic Messiah). (In Heb 5:5, the author begins to refer to "Jesus the son of God" [Heb 4:14] as "Christ.") He begins with Christ's right to the appointment as High Priest: as with Aaron (Heb 5:4) (and all other legitimate High Priests) Christ did not glorify himself in becoming High Priest, but received it from God (Heb 5:5-6) (see Sir 45:20; 2 Macc 14:7 for the term "glory" [doxa] used of the functions of the High Priest). To prove this the author again quotes Ps 2:7, a psalm interpreted messianically in the second-Temple period: the Davidic Messiah is appointed "son" by God and does not presume to take it himself. The author has already interpreted Ps 2:7 as messianic in Heb 1:5. (For the messianic interpretation of Ps 2, seePs. Sol. 17:23 = Ps 2:9; 1QSa 2:11-12 = Ps 2:7; 4Q174 = Ps 2:1; Acts 4:25-26 = Ps 2:1-2; Acts 13:33 = Ps 2:7; see also 4 Ezra 7:28-29; 13:37, 52; 14:9). He conceives Christ's status as son as an acquired status: Christ is proclaimed to be the son, i.e., Davidic Messiah (as Ps 2:7 says of the Messiah) after his appearance in history. What Ps 2:7 has to do with the high priesthood, however, needs to be elucidated. In Heb 5:6, the author connects Ps 2 with Ps 110:4, another psalm quoted earlier as messianic (Heb 1:13 = Ps 110:1) (see Mark 12:36-37). Insofar as it is established that he is being referred to in Ps 110:1, what is said in Ps 110:4 must be addressed to the Davidic Messiah. Since the Messiah in Ps 110:4 is declared to be a priest forever according to the order of Melchizedek and since he is also being referred to in Ps 2 as being appointed to this role by God and did not presume to take it for himself, what is said of the Messiah Ps 2:7 can be imported into Ps 110. Christ's appointment to the role of Davidic Messiah (Ps 2:7; see Ps 110:1) is also his appointment to the role of High Priest (Ps 110:4), in the same way that Aaron was appointed High Priest. This is an instance of the application of the interpretive rule later called gezerah shavah("an equal category"): an Old Testament passage that has verbal or conceptual similarities with another Old Testament passage can interpreted in light of that passage, so that meaning can be imported into the interpreted passage from the one to which is it verbally or conceptually similar. In the case of Ps 2:7 and Ps 110:4, what is similar is that both texts are interpreted as referring to the Davidic Messiah (although no common words for the messiah are found in both texts). This second citation of Ps 2:7 by the author (see Heb 1:5) and his bringing this messianic passage in relation to Ps 110:4, as described above, allows him the possibility of connecting his teaching about Jesus as the son (i.e. Davidic Messiah) with his teaching about him as the greater High Priest. Not surprisingly, the author subsequently describes Jesus as son in relation to his role as High Priest (Heb 5:8-10; 7:28). It should be pointed out that the author implicitly criticizes the idea that the Levitical priesthood is eternal (see Exod 29:9; 1 Chron 15:2) in the sense of being incapable of being superseded salvation-historically.

The figure of Melchizedek sees the unification of king and High Priest as one individual. These two offices were separated in the Mosaic covenant and also later in the Davidic covenant. Moses led the people, whereas Aaron his brother founded a high-priestly order; later, when God swore to David that he would establish his dynasty forever, the high priesthood belonged to the family of Zadok, who was a priest (from the line of Aaron). Melchizedek, in the author's view, prefigures the unification of two offices in one person, which should come to pass in the "last days." Since the Davidic Messiah is also appointed as a priest forever according to the order of Melchizedek, the two offices of king and priest are unified.

In Heb 5:8, the term "son" is used of Christ again, and the author makes the point that "in spite of being (the) son" (kaiper ôn huios), by which is meant the Davidic Messiah (Ps 2:7), Christ learned obedience through his sufferings. In other words, Christ learned to submit to God's will in his suffering, which would lead to his death. This is why he was not saved from death, even though he was heard "because of his reverence." The author makes use of a common word play in Greek:emathen (aph' hôn) epathen (tên hupakoên) ("He learned [from what] he suffered [obedience]). This learning of submission led to Christ's perfection ("He became perfected" [teleiôtheis egeneto]), his becoming qualified to be the source of salvation for all who obey him (see Heb 2:10: "through sufferings to perfect" [dia pathêmatôn teleiôsai]). In a sense, Jesus becomes the son or Davidic Messiah (Christ) through his obedience leading to his suffering. As the author will argue later, as the High Priest according to the order of Melchizedek, Jesus does high priestly work by his own suffering and death (Heb 5:9). His obedience to God in suffering was the means by which he became qualified ("perfected") to be High Priest. For this reason, the author says that Jesus as High Priest became the "cause of eternal salvation for those obedient to him" (tois hupakousin autô aitios sôtêrias aiôniou). To be "the cause of eternal salvation" is synonymous with being "the author of salvation" (ho archêgos tês sôtêrias) (Heb 2:10). (Only in Heb 5:9 does the author use the term "eternal salvation," but it is synonymous with his use of the unmodified "salvation" elsewhere in the letter.) (The phrase "cause of salvation" used in various senses occurs in Polyb. 1.43.2; Diod. 4.82.3; Philo, Spec. leg. 1.252; Agr. 96; Virt. 202; Jos., Ant. 14.136.) The one for whom Jesus is the "cause of eternal salvation" is the one who is obedient to him: the author inseparably joins faith and obedience. Finally, in Heb 5:10, the author concludes by saying that Jesus was designated by God as a High Priest according to the order of Melchizedek. It is probable that the author is attempting to refute the view of his readers that Jesus' suffering was irrelevant to his salvation-historical calling as Davidic Messiah; their view may have been that Jesus suffered because of the blindness of the Jewish authorities, but God vindicated him by raising him from the dead and exalting Jesus to his right hand (see Acts 2:14-36). In so doing the author compares the salvation-historical effects of Jesus' death to his receiving a high priesthood like that of Melchizedek, a better type of High Priest than the Aaronic type.

The first subsection of Heb 7:11-28 is Heb 7:11-19; this is marked off as a literary unity by means of an inclusion: "perfection" (teleiôsis) in Heb 7:11 and "he brought to perfection" (eteleiôsen) in Heb 7:19. The author argues that the priesthood promised in Ps 110:4 supersedes the Levitical priesthood; the former is the eschatological replacement of the latter. In fact, the Levitical priesthood was inferior, and needed to be replaced by another priesthood, that according to the order of Melchizedek. By the word "order" in the phrase "according to the order of Melchizedek" (derived from Ps 110:4) the author means "type," a type of high priesthood. He differentiates the type of priesthood that Melchizedek (the priestly angel) has, which Jesus now shares, with the type of priesthood that Aaron and his descendants have (described in 7:11 by means of the parallel phrase "according to the order of Aaron"). (In 7:15 he uses the synonymous phrase "according to the likeness of Melchizedek.") The author begins with a counterfactual conditional sentence, in which the apodosis (the if-clause) serves as a rhetorical question: "Now if perfection was through the Levitical priesthood...what further need was there for another priest to arise according to the order of Melchizedek?" The answer that he expects is that perfection (teleiôsis) was not attained through the Levitical priesthood. By "perfection" is meant being made acceptable to God through the removal of guilt, which is what the Levitical sacrifices and rituals were intended to accomplish (This is a different use of the term "perfection" than was applied to Christ [see Heb 2:10; 5:9; 7:28]) (see Heb 9:9; 10:1, 14; 11:40; 12:23). Within his conditional sentence, the author includes the parenthetical observation concerning the connection between Law and Levitical priesthood, which is expressed by ep' autês. The preposition epi + genitive should be taken to mean "on the basis of" (see LXX Deut 19:15: epi stomatos duo marturôn), so that the meaning is "For on the basis of it [the priesthood] the people received the Law." (The antecedent of autês is "priesthood" [hierôsunê]). The point is that the Levitical priesthood is indispensable to the Law and even prior to the Law, insofar as the Law presupposes the Levitical priesthood. Thus, a change in it would necessitate a change to the Law (Heb 7:12). The author claims that the Levitical priesthood was imperfect because there is another priesthood referred to in Ps 110:4—the priesthood to which the son of God was appointed as the result of his suffering, that according to the order of Melchizedek (Heb 7:11). That this priesthood is not according to the order of Aaron, but according to the order of Melchizedek, implies that the Levitical priesthood was deficient and needed to be replaced. He assumes that another priesthood would not spoken about later if the first priesthood was adequate to its task.

In Heb 7:12-17, the author deals with the theological "problem" that Jesus is not of Levitical descent, and therefore is not qualified to be a priest, let alone High Priest. He argues that if there is a change in priesthood (see Ps 110:4) there must be a corresponding change in the Law, which only knows of a Levitical priesthood. But, if there is a change in the Law, then priests may not have to be of Levitical descent any longer, which turns out to be the case (Heb 7:12). In Heb 7:13-14, the author points out that "our Lord" (ho kurios hêmôn), i.e., Jesus, belonged to the tribe of Judah, to which the right of priesthood does not belong; but (implicitly) the change of the Law has resulted in the fact that the High Priest will come from the tribe of Judah and be, like Melchizedek, both king and priest. (The use of the verb anatetalken ["he has sprung"] may be an allusion to the messianic passages concerning the "branch" in Isa 11:1; Jer 23:5; Zech 6:12 [anatelei] and the "star" in Num 24:17; Mal 4:2 [LXX 3:20] [anatelei].) The fact that the author can take it for granted that Jesus was from the tribe of Judah probably reflects his readers' acceptance that Jesus was the Davidic Messiah. It is significant that Melchizedek was king of Salem (Jerusalem), the future city of David, who is from the tribe of Judah. It should be noted that the author makes a hermeneutical assumption that most Jews and perhaps even his readers would not explicitly grant: that the Law can ever be superseded and that scripture itself could be interpreted as proving this very thing. This is a controversial aspect of the author's argument and is similar to Paul's view of the Law. (Implicitly, however, Jews altered the Law in different ways, including using the genre of the "rewritten Bible," which allowed them to add to and delete from the Torah.)

In Heb 7:15-19, the author then contrasts the new High Priest with the Levitical High Priests with respect to their qualifications. His introductory clause "And it is clearer still" refers back to what he stated in 7:11-14. His point is that the reason that Jesus is qualified to be a High Priest according to the order of Melchizedek, elucidated in 7:15-16, makes his previous statements about the inferiority and provisional nature of the Levitical priesthood in 7:11-14 even more credible. The Levitical High Priests were qualified to be High Priests on account of their physical descent from Aaron, based on the requirement of the Law. The new High Priest is qualified to be High Priest because he, like Melchizedek, the angelic High Priest, does not die, by which he means Christ's resurrection (Heb 7:15-16). His meaning is that, after his death by which he was "perfected" and thereby "became...the source of eternal salvation" (5:9), Christ has been raised from the dead and appointed High Priest forever. The author paraphrases Ps 110:4, substituting "likeness" (homoitêta) for "order" (taxin); his purpose is to explicate the way in which Jesus' type of high priesthood differs from that of the High Priests according to the order of Aaron. Unlike the other type of High Priests, those according to the order of Aaron, Jesus has become such not on the basis of a fleshly law, but according to the power of an indestructible life (Heb 7:16). He introduces this thought by means of a relative clause: "who has become" etc. So the reason that Jesus and Melchizedek belong to the same order or type of high priesthood is that both are indestructibleHigh Priests: Melchizedek as an angel and Jesus as the son whom God raised from the dead, unlike the men who are descendants of Aaron. (The first genitive in the phrase "power of an indestructible life" [dunamin zôês akatalutou] is a genitive of apposition or content, meaning power consisting of an indestructible life, whereas the second genitive is one of quality.) The high priesthood of Melchizedek, the type th

at Jesus has assumed (Ps 110:4), is said not to be "according to the Law of fleshly commandment," by which he means the Law's stipulations about priesthood. His point is that the Law concerning the qualifications of the High Priest consists of a fleshy commandment. To say that a commandment is "fleshly" is say that it is weak and ineffectual, which in this context implies that the Levitical High Priests do not function as true mediators between Israel and God. The Old Testament and, more importantly, the Qumran sectarian writings serve as the best religious-historical background for this use of "flesh" to denote weakness and ineffectualness (see Gen 8:21; Isa 40:6, 8; 2 Chr 32:8; Ps 78:39; Jer 17:5; 1QS 11.11-12; 1QH-a 4.29-30; 10.23; 18.21; see also T. Judah 19.4; T. Zebul. 9:7). In Heb 7:17, the author again quotes Ps 110:4 to make this point: the Davidic Messiah is a priest forever according to the order of Melchizedek. Finally, in Heb 7:18, the author argues that, if there is a new High Priest, there must be a setting aside (athetêtis) of the (old) commandment (regarding priesthood) because it was weak and useless (asthenês kai anôpheles) (see "fleshly commandment" in Heb 7:16). As he already indicated, a new priesthood would not have neen necessary if the old priesthood was effective. So, according to the author, the promise of a perpetual Levitical priesthood in Exod 29:9 ("And they shall have the priesthood by a perpetual statute") and 40:15 ("Their anointing will qualify them for a perpetual priesthood throughout their generations") should be interpreted to mean until the time of the eschaton, when the greater High Priest appears. If they believed what is said about the angel Melchizedek in 11Q13 2.7b-8: "And the d[ay of aton]ement is the e[nd of] the tenth [ju]bilee in which atonement will be made for all the sons of light and the men of the lot of Melchizedek," the readers might be prepared to understand Jesus as the greater High Priest, according to the order of Melchizedek, who brings true, eschatological atonement. The author denigrates the Law further by saying that it made nothing “perfect” (eteleiosen) (Heb 7:19a). Actually, according to the author, the Law was not intended to be eternal but only preparatory for something better and perfect. When he says that the Law did not make perfect, he means that the Law as pertaining to the priesthood and the Temple cult did not serve to make anyone acceptable to God. As a result a better hope is introduced (through a better High Priest), which allows for a new approach to God (7:19b).

Hebrews 7 English Standard Version (ESV)

The Priestly Order of Melchizedek

Jesus Compared to Melchizedek

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THE TWO OFFICES AND ANOINTINGS OF OUR COMING MESSIAH WILL UNITE BOTH HOUSES OF THE COVENANT PEOPLE OF GOD IN THE CRUCIBLE OF THE END-TIME DRAMA.

THE TWO WITNESSES AND THE DUAL ANOINTING OF MESSIAH IN THE ORDER OF MELCHIZEDEK AS SEEN BY THE PROPHET ZECHARIAH IN HIS AWESOME VISION OF THE TWO OLIVE TREES OF ISRAEL.

THE SALVATION OF THE JEWISH NATION WILL COME RIGHT AT THE END OF THE AGE AND DURING THE BATTLE OF ARMAGEDDON.

CONTRARY TO WHAT WE HAVE BEEN TOLD, THE HOLY SPIRIT WILL BE PRESENT DURING THE TRIBULATION PERIOD. THE OUTPOURING OF THE HOLY SPIRIT WILL IN FACT COME TO A CLIMACTIC GRAND FINALE AT THE VERY END OF THIS PRESENT AGE.

The Mystery of Melchizedek Solved!

by Herbert W. Armstrong (1892-1986) 1972

THE TWO OFFICES AND ANOINTINGS OF
OUR COMING MESSIAH WILL UNITE BOTH
HOUSES OF THE COVENANT PEOPLE OF GOD
IN THE CRUCIBLE OF THE END-TIME DRAMA.

THE TWO WITNESSES AND THE DUAL ANOINTING OF
MESSIAH IN THE ORDER OF MELCHIZEDEK AS SEEN
BY THE PROPHET ZECHARIAH IN HIS AWESOME
VISION OF THE TWO OLIVE TREES OF ISRAEL.

THE SALVATION OF THE JEWISH NATION
WILL COME RIGHT AT THE END OF THE AGE
AND DURING THE BATTLE OF ARMAGEDDON.

CONTRARY TO WHAT WE HAVE BEEN TOLD, THE HOLY SPIRIT WILL
BE PRESENT DURING THE TRIBULATION PERIOD. THE OUTPOURING
OF THE HOLY SPIRIT WILL IN FACT COME TO A CLIMACTIC
GRAND FINALE AT THE VERY END OF THIS PRESENT AGE.

by Herbert W. Armstrong (1892-1986)
1972