Category:Melchizedek (subject)

• BACK TO THE PEOPLE--INDEX

• This page was edited by Kasper Dalgaard, University of Copenhagen.

According to Jewish (and Christian) traditions, Melchizedek was the "king of Salem" and "priest of the Most High" who met with Abraham. Over the centuries, conflicting interpretations were given to this enigmatic figure by various Jewish and Christian groups.

Overview

Melchizedek is mentioned briefly in Genesis 14:18-20 and Psalm 110:4 as a quite enigmatic figure of king and priest.

The figure of Melchizedek saw continuous expansion during ancient Judaism and Christianity and the figure's literary life continued to evolve in such diverse texts as 11QMelchizedek, the Epistle to the Hebrews, the Palestinian Targumim, and 2 Book of Jeu. In some traditions the figure was identified with the patriarch Shem, or was reinterpreted as an angel, the Holy Spirit, or a god, while in others Melchizedek receives less positive treatment and is removed from the text or described as the son of a harlot.

(a) Melchizedek in ancient Jewish traditions (Genesis, Psalms)

In the Genesis story (14:18-20) Melchizedek is presented as the king of Salem and priest of God Most High who meets with the patriarch Abraham. During this brief meeting Melchizedek offers Abraham bread and wine and a blessing in the name of God Most High, after which there is an exchange of tithe between the two. The name "Melchizedek" (my god is Zedek, or my god is righteous) may indicate a Canaanite origin for this character.

In Ps 110:4 an unnamed king is said to be a priest according to the order of Melchizedek. Here Melchizedek is rather an archetype of royal priesthood. He appears isolated from most of the narrative elements found in the Genesis account and the precise relation between these two references to the figure is unknown.

(b) Melchizedek in Second Temple Judaism (Qumran, 2 Enoch, Josephus, Philo, Hebrews)

Within some Second Temple circles Melchizedek was extensively reinterpreted. Thus, the figure is the primary focus of 11QMelchizedek (11Q13) wherein Melchizedek is presented as a heavenly being who serves in God's heavenly court, who commands the angelic army, and who will serve as an eschatological liberator of the elect Sons of Light. A similar representation may be found in 4Q400-407; 11Q17, and Mas1k.

In 2 Enoch (ch. 69-73) the figure has been transformed into a member of the chosen linage through Nir's (Noah's brother in 2 Enoch) adoption of Melchizedek. In this tradition Melchizedek is the miraculous result of a divine impregnation of Nir's wife, Sophonim. Melchizedek is said to have delivered himself from his dead mother and is destined to be the saviour of the true priesthood. Similarly to 2 Enoch, in the Epistle to the Hebrews Melchizedek is used as the foundation of an alternative priesthood – in this case, that of Jesus (Heb. 5; 7). However, the author of the Epistle to the Hebrews develops his reinterpretation of Melchizedek only to facilitate the exaltation of Jesus as the High Priest and, although the figure is presented with certain exalted overtones – described as an eternal priest who is made like the son of God (7:3) –, once the priesthood of Jesus has been established, Melchizedek fades from the story.

By contrast, both Philo and Josephus present Melchizedek as a historical figure. Philo employs the figure four times (Congr. 89-99; Leg. 3.79-82; Abr. 235; Q.G. 14:18) to emphasize theological aspects only partially related to the figure (such as the importance of the tithe and the correct behaviour of an exemplary king). Although Melchizedek is referred to as Logos in Leg. 82, this, in all likelihood, is a description not of the figure per se but of his capacity of a (proto-)High Priest. Josephus refers to Melchizedek twice; in B.J. 6.438 and A.J. 180-181. In both cases the figure is portrayed as a historical figure according to the Genesis Vorlage, although Josephus adds that Melchizedek built the temple in Jerusalem (B.J. 6.438).

(c) Melchizedek in Later Christian traditions

Several later Christian authors return to the figure. The first to do so was Clement of Alexandria who stated that the Melchizedek of Genesis 14 was none other than Jesus (Stromata 2.5) while later authors employed the figure primarily in their arguments against the practice of circumcision, e.g. Justin Martyr (Dial. 19; 21; 33), Tertullian (Adv. Jud. 2.7-3.1; Adv. Marc. 5.9), and Cyprian of Carthage who also described Melchizedek's offering of bread and wine to Abraham as a type of the Christian Eucharist (Ad Cael. 63.3-4).

The Melchizedek figure also saw extensive reinterpretation in the Gnostic traditions, including the Melchizedek Tractate from Nag Hammadi, 2 Book of Jeu (ch. 45-46), and Pistis Sophia (ch. 1.25-26; 2.86; 3.112, 128, 131; 3.129). In these texts, the figure was consistently reinterpreted as a heavenly being, although the importance ascribed Melchizedek ranges from an autonomous divine being (Pis. Soph. 4.140) to an angelic servant of Jesus (2 Jeu 45). Hippolytus also informs the reader of his Panarion of numerous religious communities including some who worshipped Melchizedek as the son of God (55.7-8), the Holy Spirit (67.7) or even God himself (55.9).

(d) Melchizedek in Later Jewish traditions

The Melchizedek figure was also reinterpreted in the Rabbinic traditions, although the focus here was primarily on reducing the figure's importance in contemporary and earlier traditions; this was done by removing the priesthood from the figure completely (as in the Babylonian Talmud's tractate Nedarim 32b wherein it is transferred to Abraham) while other authors did so by identifying Melchizedek with Noah's son Shem, a tradition found primarily in the targumim: the Fragmentary Targums (MSS V, N, L, and P), Targum Neofiti, and Targum Pseudo-Jonathan to Gen 14:18-20). These examples of an extensive and related derogatory treatment of the Melchizedek figure are further confounded by the reference in Hippolytus' Panarion that certain "Jews" claimed that Melchizedek was merely "the son of a harlot" (Pan. 55.7.1-2) thus voiding any cultic importance ascribed to the figure by other traditions.

Melchizedek, in ancient sources

Notable references of Melchizedek in ancient Judaism and Christianity include the following ancient sources: Greek Fragment on the Life of Abraham, the Genesis Apocryphon (1QapGenar), Songs of the Sabbath Sacrifice (4Q400–407; 11Q17; Mas1k), 11QMelchizedek (11Q13), Philo of Alexandria’s Quaestiones in Genesin, De Abrahamo, De congressu gratia, and Legum allegoriae, the 2 Book of Enoch, the Epistle to the Hebrews, Flavius Josephus’ Bellum judaicum and Antiquitates judaicae, Justin Martyr’s Dialogus cum Tryphone, Theophilius of Antioch’s Ad Autolycum, Tertullian’s Adversus Judaeos and Adversus Marcionem, Cyprian of Carthage’s Ad Quirinum and Ad Caecilium, Targum Onqelos, the Talmud Baba Batra, Nedarim and Sukkah tractates, Clement of Alexandria’s Stromata, the Fragmentary Targums, Targum Neofiti, Targum Pseudo-Jonathan, the Melchizedek Tractate, the 2 Book of Jeu, the Pistis Sophia, the Cave of Treasures, Hippolytus’ Refutatio omnium haeresium, Pseudo-Tertullian’s Adversus omnes haereses, and Epiphanius of Salamis’ Panarion.

Book of Genesis

Gen 14:18-20 (NRSV) -- 18 And King Melchizedek of Salem brought out bread and wine; he was priest of God Most High. 19 He blessed him and said, "Blessed be Abram by God Most High, maker of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!" And Abram gave him one tenth of everything.

Book of Psalms

Psalm 110 (NRSV)-- [1] The LORD says to my lord, "Sit at my right hand until I make your enemies your footstool." 2 The LORD sends out from Zion your mighty scepter. Rule in the midst of your foes. 3 Your people will offer themselves willingly on the day you lead your forces on the holy mountains. From the womb of the morning, like dew, your youth will come to you. 4 The LORD has sworn and will not change his mind, "You are a priest forever according to the order of Melchizedek." 5 The Lord is at your right hand; he will shatter kings on the day of his wrath. 6 He will execute judgment among the nations, filling them with corpses; he will shatter heads over the wide earth. 7 He will drink from the stream by the path; therefore he will lift up his head.

Melchizedek Scroll (11Q13)

11Q13 (11QMelch): “The year of grace” [will come]; it is the time for Melkisedek and his armies, the nation of the holy ones of God, and for the role of judgment, as it is written about him in the songs of David… “A elohim will stand in the assembly of God” (Ps 82)… Melkisedek will carry out the vengeance of God’s Judgment, and on that today he will free [the children of light] from the hands of Belial and of the evil spirits…

2 Enoch

2 Enoch (71-73): And behold, the wife of Nir, Sothonim… conceived in her womb, but the brother of Noah, Nir the priest had not slept with her… Nir became very ashamed about her and said to her: “What is this that you have done, O wife?”… And the archangel Gabriel appeared to Nir and said to him..: “This child who is to be born of her is a righteous fruit”… Sothonim died… and a child came out from the dead Sothonim and Nir and noah saw the child sitting beside the corpse and having his clothing on him… The child was fully developed physically… The badge of priesthood was on his chest, and it was glorious in appearance… Noah and Nir washed the child and dressed him in the garments of priesthood and … called his name Melchizedek.

And the Lord appeared to Nir in a night vision: “Concerning the child, don’t be anxious, Nir; because in a short while I shall send my archangel Gabriel. And he will take the child, and put him in the paradise of Eden… Melchizedek will be my priest to all priests…” And Nir arose from his sleep and blessed the Lord… saying: “Blessed is the Lord, The God of my fathers… because by his word he has created a great priest, in the womb of Sothonim, my wife… Melchizedek will be the head of the priests in another generation… Melkisedek will become the head of priests reigning over a royal people who serve you, O Lord”… And the archangel Gabriel took the child Melchizedek on the same night on his wings, and he placed him in the paradise of Eden…

Hebrews

Heb.5.6 as he says also in another place, “ You are a priest forever, after the order of Melchizedek.”

Heb.5.10 being designated by God a high priest after the order of Melchizedek.

Heb.6.20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

Heb.7.1 For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him,

Heb.7.10 for he was still in the loins of his ancestor when Melchizedek met him.

Heb.7.11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron?

Heb.7.15 This becomes even more evident when another priest arises in the likeness of Melchizedek,

Heb.7.17 For it is witnessed of him, “ You are a priest forever, after the order of Melchizedek.”

• See Melchizedek (sources) -- survey of ancient sources

Melchizedek, in the arts

• 

  Sacrifice of Melchizedek (6th cent.), art

• 

  Sacrifice of Abel and Melchizedek (6th cent.), art

• 

  Meeting of Abraham and Melchizedek (1465 Bouts), art

• 

  Meeting of Abraham and Melchizedek (1625 Rubens), art

• 

  Sacrifice of Melchizedek (1630 La Hyre), art

• 

  Sacrifice of Melchizedek (1742 Tiepolo), art

• 

  Melchizedek (1755 Morlaiter), art

• 

  Sacrifice of Melchizedek (1909 Raweder), art

• See Melchizedek (arts) -- survey of fictional works

Melchizedek, in scholarship (history of research)

The study of the Melchizedek figure can be divided into three successive waves; the first lasted until the late 18th century, a wave wherein the figure's role in the canonical texts was the primary focus. The second wave occurred during the late 18th and early 19th century and was instigated by the discovery and publication of several new manuscripts wherein Melchizedek featured in new and surprising roles, which allowed studies focusing on Melchizedek within these texts and their relation to the canonical texts. The last half off the 19th century saw the emergence of the third wave, including several new approaches to the Melchizedek figure which have been made possible by three important developments: the publication of 2 Enoch and the discovery of Melchizedek-centric manuscripts at Qumran and at Nag Hammadi. These have provided new presentations of Melchizedek, though ones very different from those hitherto extant.

The first studies devoted to the Melchizedek figure were theological works focusing on the "canonical" Melchizedek and his Christiological interpretation (see Calvin 1565, 1592; Broughton 1591; Anomymous 1713; Sherman 1786; Gray 1810).

Modern study of the Melchizedek figure did not begin in earnest until Moritz Friedländer’s two-part essay, published in 1882 and 1883. Positing a connection between the Epistle to the Hebrews and a Melchizedekian sect, Friedländer argued that the author of Hebrews must have been a former member of this pre-Christian sect, or at least familiar with its theological doctrines, and that this knowledge influenced his writing.

A few decades later, four additional studies appeared. The first of these was the inaugural dissertation of Franz J. Jérôme, written in 1917 and published in 1920. Jérôme concludes that the figure of Melchizedek in Hebrews is “echt paulinisch”, and serves as Scriptural-typological evidence for the superiority of Jesus’ priesthood over the Levitical—an argument that Jérôme believed to be aimed at Jewish readers.

In 1926, Gustave Bardy published the first part of his treatment of Melchizedek in Revue biblique, with the second instalment appearing the following year. This study focused primarily on the figure’s role in later patristic times, but includes a treatment of the earlier writings. Bardy concluded that the Melchizedekian sect was largely an invention of Epiphanius—a conclusion also reached by Hellmuth Stock, who in 1928 published a monograph focusing on the Melchizedekian sect.

At the same time, in 1927, another monograph was published by Gottfried Wuttke, focused primarily on the figure of Melchizedek in Patristic literature.

The arguably most influential monograph devoted to the study of the figure of Melchizedek is Fred Horton’s, published in 1976. Although Horton analysed texts from Genesis to the Christian era, he focused chiefly on Hebrews and on the Melchizedek traditions that could have influenced it.

A similar endeavour was carried out by Claudio Gianotto in 1984 in which he surveys Melchizedek traditions. This work is more complete than Horton’s, including as it does discussions of manuscripts that Horton had omitted and of those that had appeared in the intervening eight years.

Peter Balla’s The Melchizedekian Priesthood (1995) investigates the Melchizedek figure in a scope similar to Gianotto’s. Balla’s work on the Melchizedek figure closely follows the structure of Horton’s, and in most areas agrees with his findings, although Balla suggests that the nonbiblical Melchizedek traditions influenced Hebrews to a greater extent than allowed by Horton.

Recently there has been more interest in the figure of Melchizedek, as evidenced by Eric F. Mason’s study of the figure in 2008. In this presentation of Jesus as a high priest in Hebrews, Mason devotes part of his book to the study of the Melchizedek figure in Second Temple Judaism. This study is not only one of the most recent, but is also especially thorough in its analysis of the Qumran sources and of the indications that the figure of Melchizedek may have played a greater role in sectarian literature than previously assumed.

More recently, the conference papers from the Fifth Enoch Seminar have been published (2012 Orlov, Boccaccini, Zurawski), which includes seven papers on the Melchizedek tradition indicating the importance of 2 Enoch to our understanding of the Melchizedek figure.

This line of investigation is further developed in the most recent study by Kasper Dalgaard in 2013. In this monograph all known reinterpretations of the Melchizedek figure between ca. 400 BCE and 400 CE are analysed and discussed.

References

• Melchizedek / Andrei A. Orlov / In: The Eerdmans Dictionary of Early Judaism (2010 Collins / Harlow), edited volume, 931-932

External links

• Wikipedia