MELCHIZEDEK IN

SECOND-TEMPLE INTERPRETATION

1. Melchizedek in the Old Testament

2. Melchizedek in the Second-Temple Period
2.1. Philo and Josephus
2.2. Genesis Apocryphon
2.3. 11QMelchizedek (11Q13)
2.4. Other Qumran Writings
2.5. Songs of the Sabbath Sacrifice

1. Melchizedek in the Old Testament

The meaning of the name Melchizedek is "King of Righteousness." He makes his only
appearance in biblical narrative in Genesis 14:18-20: "And Melchizedek king of Salem
brought out bread and wine; now he was a priest of God Most High. He blessed him and
said, 'Blessed be Abram of God Most High, possessor of heaven and earth; And blessed
be God Most High, who has delivered your enemies into your hand.' He gave him a tenth
of all." It should be noted that Melchizedek is said to be 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 Psalm 110:4
(LXX 109). This psalm is said to be of David, so that the reader should understand the
first person, singular pronoun 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" (110:1; LXX
109:1). In the next two verses, David continues to address this unidentified individual,
whom in verse one he called his "lord." (There are many problems with the interpretation
of Ps 110:2-3.) In Ps 110:4, David says to this individual: "Yahweh has sworn and will not
change his mind: 'You are a priest forever in the order of Melchizedek'." This kingly figure
described in Ps 110:1-3 is also a priest, not from Aaron and Zadok's line, but in the order
of Melchizedek.

2. Melchizedek in the Second-Temple Period

2.1. Philo and Josephus
Philo and Josephus both make reference to Melchizedek, but only reiterate what the two
biblical texts say about him. Philo allegorizes the Genesis account of Abram's meeting
with Melchizedek. He writes, for example, "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. 3.79-82). 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 3 180).
2.2. Genesis Apocryphon
The historical figure of Melchizedek is mentioned in an Aramaic rewriting 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."
2.3. 11QMelchizedek (11Q13)
Found among the Dead Sea Scrolls is a sectarian text in which Melchizedek is
understood as an angel, probably identical to Michael and the Prince of Light. The genre
of 11QMelchizedek has been described as a “non-continuous pesher” or “thematic
pesher” by which is meant that 11QMelchizedek assembles together several biblical texts
understood as related to one another thematically and interprets these in a pesher-like
fashion. This theological reflection is based exegetically on Lev 25, the legislation on the
year of jubilee, which is then interpreted in light of Deut 15:2 and Isa 61:1. (Twice is Lev
25 cited in 11QMelchizedek: Lev 25:13 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 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 Leviticus 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. The script of the text is
Herodian, and is to be dated either to the first half of the first century CE or perhaps
earlier to the second half of the first century BCE.
In his pesher on Lev 25, the author seeks to uncover an eschatological meaning of the
institution of the year of jubilee: "Its interpretation for the last days concerns the captives
about whom it is said, 'To proclaim liberty to the captives (Isa 61:1)'." The year of jubilee is
interpreted eschatologically, so that final 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 captives no doubt refer to the members of the community who are oppressed
by their compatriots and by Belial and the angels of his lot. Moreover, Melchizedek,
assumed to be an angel (and probably identical to 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. Presumably, these men are not perfect, but
God as merciful will provide them with a means of eschatological atonement. What
exactly Melchizedek's role, in any, will be in this eschatological atonement is unclear. 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 good news referred to in Isa 52:7 ("How lovely on the
mountains are 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 “anointed one” is said to
“comfort the afflicted” and so forth. It is possible that Melchizedek is identified as the one
who is anointed one in Isa 61:1. The various clauses in Isa 52:7 and 61:2-3 are
interpreted atomistically, as is typical in Qumran exegesis, but because of lacunae it is
difficult to understand what is meant: "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 fulilment in tandem with Isa 52:7 and 61:2-3 is
Dan 9:25 (until an anointed, a prince, there will be seven weeks"), which implies that the
author sees the completion of Daniel’s seventy weeks (Dan 9:24-25) as identical to the
beginning of the ten jubilee; whether the anointed one of Dan 9:25 is interpreted as
Melchizedek, however, is unclear, but is certainly possible.
At the escaton, 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: 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). The fact that in line 11 it is said that it is God (el) who will judge the
peoples, citing Ps 7:8, indicates that the angel Melchizedek is 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). Apparently, Ps 82:2 is
assumed to speak of 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 seems to mean 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.
2.4. Other Qumran Writings
In other of the Qumran Sectarian writings, Melchizedek probably should be identified with
the archangel Michael, for he assumes the role of eschatological savior and judgment in
the War Scroll as Melchizedek does in 11QMelchizedek (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.
2.5. Songs of the Sabbath Sacrifice
In another text, Songs of the Sabbath Sacrifice, copies of which were found at Qumran
and Masada, there is reference to angels who functioned as heavenly priests in the
heavenly Temple; these were, 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 frg. 1, col. 1.15b-16b). Should the Hebrew word translatable as "His
favor or good will" 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? 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 definite article, 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 substitute for God (see Gen 32:21). In either case,
however, it is clear that a role of the angelic priests is to bring about atonement for those
who repent by means of the heavenly cult. This is probably the context in which the
phrase in 4Q400 frg. 1, col. 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" (see parallels in Dan 9:9;
1QH 6.9; 4Q286 frg. 1, col. 2.8) results from some cultic function of the angelic
priesthood. 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” (11QShirShabb
frgs. 8-7.2), as well as “the odor of their offerings” (11QShirShabb frgs. 8-7.2) and “the
odor of their drink offerings" (11QShirShabb 8-7. 3). In other words, whatever human
priests do in the earthly Temple has its counter in heaven, performed by angelic priests.
In Songs of Sabbath Sacrifice, there is evidence that there is one angel presiding over all
other ranks of angels. The use of the singular "leader" (nshy') in 4Q401 frg. 23.1 and
"prince" (šr) in 4Q403 frg. 1, col. 2.23 suggests the existence of such a heavenly being.
Similarly, 4Q403 frg. 1, col. 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 frg. 11.3) and [ ]ky tsdq (4Q401 frg. 22.3).
Given Melchizedek's identification with Michael / 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.