This is “Understanding our Melchizedekian Priestly Pedigree Part 2: Avram’s Melchizedek.”

 

 

Rehash of Part 1: The Royal Priesthood: Exploring the Historical, Spiritual, and Eschatological Roles of Melchizedek – Part 1

 

In part one of this series, we embarked on the journey to uncover the enigmatic figure Melchizedek, as mentioned in Genesis 14 and Hebrews 7. We started our focused study on the historic encounter that transpired between Avram and Melchizedek, King of Salem. Genesis/Beresheit 14.17-21 records that it is this mysterious gentleman who brought forth bread and wine, blessed Avram, and gave praise unto Al Elyon — God Most High — for delivering Avram’s enemies into his hands. And it is this encounter that sets the stage for understanding the Royal Melchizedekian Priestly Order, which is the purpose of this teaching series.

To develop a fuller understanding of this encounter (which ultimately will lead to an understanding of our Melchizedekian Priestly pedigree), we delved into the historical and cultural backdrop that existed in Avram’s day. Within that historical and cultural backdrop discussion, we highlighted the rise of city-states, the Battle of the Kings (i.e. four Mesopotamian kings who attacked the five city states of the Plain), and the concept of one individual — in this case Melchizedek — serving as both a king and priest in both Avram’s day and in his backyard, which was Canaan — the Land of Promise — the Covenant Land. Furthermore, we considered the reality that, unlike most other leaders of his time, Melchizedek served Yehovah Most High by consolidating political and religious authority in a manner similar to the Pharaohs of Egypt. That being one individual possessing and exercising the dual offices of king and priest. The difference being this man — the Melchizedek — served just Al Elyon — Yah Most High.

We concluded with a reflection on the profound implications of Melchizedek’s encounter with Avram so that we may later in this series establish a practical understanding of the eternal priesthood that we know to be inextricably linked to our Master and Savior, Yahoshua HaMashiyach. And so, as we continue this series, we will explore the deeper spiritual and eschatological (i.e. the end times and millennial era) aspects of this eternal priesthood and its relevance to our salvation and covenant relationship with the Almighty.

 

Abraham’s Encounter with Melchizedek

A Workup on Genesis 14.17-21

 

In working our way down to verse 17 of the 14th chapter of Genesis/Beresheit, we find, beginning in verse 1 of the same chapter, that Avram’s encounter with Melchizedek follows Avram’s decisive victory over Chedorlaomer’s Federation of Kings and his Rescue of Lot.

 

Avram’s victory over the Mesopotamian federation of kings must not be downplayed. This federation of kings successfully waged a campaign of destruction throughout the region even before they fought their way down to the city states of the Plain. These marauding kings started out in their Mesopotamian homeland and set out on a trek, wreaking death and destruction along their path to the city states of the Plain. Turns out that some of these city states, particularly Sodom, had been locked into a subservient relationship with Chedorlaomer, paying him tribute so that the tyrant would not destroy them. This extortion went on for 12-years (14:4).

 

Well, Sodom, along with other city states of the Plain, decide to stop being Chedorlaomer’s whipping boards and discontinued paying their tributes to him. The text describes their refusal to pay the extortion as being rebellious. Their rebelliousness, of course, enrages Chedorlaomer. And so, he decides to teach these rebel states a lesson.

 

He assembles this federation of four Mesopotamian kings and embarks on a retributive campaign against them. (I guess if he didn’t get his tribute from the states he was bullying, he’d just go in and take what he felt belonged to him.) The city states of the plain attempt to stand against the tyrant’s onslaught, but they are no match for the fighting skills and brute strength of this federation. Sodom, Gomorrah, Admah, Zeboiim, and Bela/Tso’ar are utterly overrun by Chedorlaomer’s juggernaut in the Valley of Siddim (14:8-10). This federation strips Sodom and Gomorrah of their possessions and people (14:11). Lot, having previously settled in Sodom gets caught up in the melee and he and all he had was taken captive by the marauders (14:12). How many warriors manned this irresistible federation is unknown. The text is silent on this. But we know that no military that stood in their path was a match for them.

 

A confidante of Avram living in the general vicinity where the slaughter is occurring escapes and informs our patriarch Avram of his nephew Lot’s abduction (14:13). And upon receiving this disturbing news, Avram assembles 318 trained members of his house and pursues Chedorlaomer’s federation, and with precision-military-tactics, Avram’s small but cunning band of fighters catches up to and decisively defeats them (14:15). And in the process of defeating what should have been an overwhelming military force, Avram and his band of warriors dispossess the enemy of their war loot/booty, as well as they free Avram’s nephew Lot, Lot’s family, along with all of Lot’s possessions, and the city state captives (14:16).

 

And this is where we begin our examination/study of Avram’s encounter with the Melchizedek. Record of this encounter is found in verses 14:17-20. And the passage reads:

 

(17) And the me-lech/king of Sedom (i.e. the King of Sodom. He is the new king. The previous king of Sodom had been killed in the raid that prompted Avram’s intervention against Chedorlaomer as recorded in verse 10 of our reading) went out to meet him (i.e. Avram) after his return from the slaughter of Chedorlaomer and of the melechim/kings that were with him, at the Valley of Shaveh, which is the Me-lech’s/King’s Valley. (18) And Malki-Tzedek, me-lech of Shalem (aka Salem, otherwise known as Yerushalayim), brought out lechem (aka bread) and wine: and He was the Kohen of AL-Elyon (aka Priest of Al-Elyon). (19) And he blessed him and said, “Blessed be Avram to AL-Elyon, Possessor (or Creator) of the shamayim (aka the heavens) and earth: (20) and blessed be AL-Elyon, who has delivered your enemies into your hand.” And he (i.e. Avram) paid him the ma’aser (i.e. the 10th or the tithe) of all. (RSTNE)

 

Certainly, a lot to unpack here in just these 4-verses. Let’s look.

 

1. This Malki-Tzedek appears out of nowhere and is described by Moshe as (A) the Me-lech/King of Shalem/Yerushalayim and (B) Kohen/Priest of AL-Elyon. He’s clearly known to both the new king of Sodom and to Avram. And this Melchizedek knows about Avram, especially his recent exploits, which is the reason he goes out to meet him in the Valley of Sheva (14:17).
2. The Malki-Tzedek celebrates Avram’s victory over the me-lechim/kings of the plain by bringing with him to this impromptu meeting bread and wine (14:18).
3. The Melchizedek blesses Avram and AL-Elyon (14:19).
4. Avram gives the Melchizedek a ma’aser/tithe of the spoils he received from his victory over Chedorlaomer Federation (14:19).

 

Let’s break down this encounter even further.

 

Moshe describes here the Melchizedek as king of Shalem/Yerushalayim and high priest of AL-Elyon – God/Yah Most High.

 

The Place of the Encounter

 

The encounter between Avram and the Melchizedek takes place at the “Vale of Shaveh” (aka the King’s Vale and the Valley of Jehoshaphat in the Kidron Valley). Its general geographic location, however, is very ancient Yerushalayim. This makes sense then that the Melchizedek would out of nowhere show up at the meeting between Avram and the unnamed new king of Sodom.

 

The Person of the Melchizedek

 

Some commentators such as Arnold Fruchtenbaum suggest Melchizedek was this second king’s (i.e. the King of Shalem/Salem/Yerushalayim) name (Ariel’s Bible Commentary). I find this interesting since he defines “the name Melchizedek” as “king of righteousness.” And thus, to Fruchtenbaum, this man was “the king of the City of Jerusalem… and the priest of God Most High — AL-Elyon” (ibid.).

 

Melchizedek: Name or Title

 

One could argue, as do I, that Melchizedek is not this man’s proper name. Rather, Melchizedek is this man’s title. And thus, from a literary standpoint, it makes more sense that Melchizedek was this man’s title as opposed to his personal name, since the other kings who were involved in the Battle of the Kings of the Plain were not named in our reading.

 

Melchizedek: Theophany or Just a Godly Man

 

However, I wholeheartedly agree with Fruchtenbaum that this person (1) was NOT a theophany, otherwise referred to as the so-called preincarnate Christ (i.e. Jesus Christ showing up in the form of a man to perform some heavenly task here on earth). Fruchtenbaum rightly postulates that for this to be a so-called theophany or the preincarnate Christ, as denominationalists seem to believe in overwhelming numbers, this individual would not have been so widely established, recognized, and accepted as the King of the city of Jerusalem and as a priest of Yehovah in that region. For by the very nature of a so-called theophany/preincarnate Christ, this being would have come, accomplished his mission, and then vanished. According to Fruchtenbaum, “Theophanies never held an office here on earth. Here, Melchizedek holds two offices: that of king and that of priest” (ibid.).

 

Melchizedek: One Man, Two Jobs

 

Therefore, this unnamed man who carries the title of “King of Righteousness” has two professions: (A) He is a sovereign king of Yerushalayim, and (B) he is a priest. And not a priest of some Canaanite pagan deities as one would expect, but a priest of Al-Elyon — God/Yah Most High.

 

 

Avram’s Melchizedek: A Royal Priest Without Genealogy, or No?

 

Question for you, beloved: How can one become a royal anything without possessing a royal pedigree or heritage of some sort? Not in the human sense. Right?

 

There is a Rabbinic tradition that recognizes this individual as Shem, Noach’s righteous son. The spurious Book of Jasher (which for a few years I gave some credence to, but have since concluded that it is indeed spurious for reasons I won’t get into in this discussion) assigns this man’s lineage to a line of men who had been chosen to be Melchizedek(s) or of the Melchizedekian Priestly Order, beginning with Adam, going through to Noach, and then down to Shem. But this cannot be biblically supported as our Apostolic Reading notes:

 

(1) For this Malki-Tzedek, Melech (aka King) of Wholeness (aka Shalom), Cohen of AL-Elyon, who met Avraham returning from the slaughter of the melechim (aka kings) and blessed him; (2) to whom also Avraham gave a ma’aser/a tithe; first being by interpretation Melech/King of Tzedakah (or righteousness) and after that also Melech/King of Healing and Wholeness, that is, Melech King of Shalom: (3) without abba (i.e. father), without Emma (mother), without records of any list or genealogy, without a start of Yamin (aka days), nor any end of Chayim (aka years): but this One was like the Son of Yehovah; Who is the one that abides in his kohanut-priesthood in ongoing victory. (Heb 7; RSTNE).

 

This is not a support passage for this man as the preincarnate Christ as so many Trinitarians, denominationalists, and not so few Messianics claim. What this is saying about this man is that, hey, this man served as the King of Salem and a Priest of God Most High in the days of Avraham. We don’t have any record of his lineage or of his days prior to him assuming these two-key, sacred roles. If this man was truly Shem, let’s say, then Hebrews 7 is in error. Rather, it is the so-called Book of Jasher/Yashar that is in error. And that is all we’ll say about that. (When I’m done with this series, I plan to compile my notes into a booklet of some type. I’ll put details of the whole Shem-Melchizedek paradigm in that booklet.)

 

But as far as Hebrew 7:1-3 is concerned in relation to our focus passage today, we’ll tackle this behemoth in coming installments to this series. It’s gonna be good!

 

Melchizedek: Priest of AL-Elyon

 

This man’s secondary title or role is that of a Priest. Specifically, this one is a Priest of Al Elyon — Yah or God Most High. This is the first mention of priest(s) or of some priesthood in Scripture (14.18; cf. Heb 5.6, 10, 11; 6.20; 7.1-21). The only other priest mentioned before that of the Levitical Priestly line seems to be that of Jethro (Exo 2.16; 3.1). Jethro (aka Reuel) was Zipporah’s (i.e. Moshe’s wife) dad. He was Moshe’s father-in-law. The text also records Jethro as being a Priest of Midian.

 

The Midianites worshiped several gods, including Ba’al-Peor and Ashtaroth (Wikipedia-Midian). It is suggested by some biblical scholars, however, that certain sects of Midianites may have worshiped YHVH. This is confirmed by the events of Exodus/Shemote 18 where Jethro, Priest of Midian, upon hearing of Yisrael’s miraculous deliverance from Egyptian bondage by the all-powerful-hand of Yehovah, meets up with Moshe at the base of Mount Sinai (Exo 18:1-9). And upon hearing from Moshe’s own mouth what Yah did for Yisrael, Jethro declared,

 

“Blessed be Yahweh, Who has delivered you from the hand of Pharaoh — Who has delivered the people from under the hand of Egypt. Now I know that Yahweh is greater than all the gods…” (18:10-11, LEB)

 

So, clearly Jethro served a pantheon of deities, but he was clearly aware of Yehovah, and upon hearing about Yehovah’s exploits involving Moshe and the Yisraelites, he became convinced of the supremacy of the Alohim of Yisrael to all deities of the pantheon he worshiped.

 

And just to make sure we’re all on the same page, so to speak, a priest in the biblical sense (as opposed to pagan priests) serves as an intermediary between Yehovah and people (Lev 4.3; 13.2; 14.2; 1 Sam 2.13; Hos 4.4). The root of the Hebrew term Kohen/Cohen means “to stand” and it “literally denotes one who stands serving God” (Klein, Ernest; CEDHLRE). These men might render sacrifices unto Yehovah on behalf of the people, as well as deliver instructions and information to people from Yah. Priests also perform specific tasks on behalf of Yehovah that may involve communicating the will of the Almighty to select individuals. We have no indication from the reading before us that the Melchizedek offered any sacrificial offerings or delivered privileged communications to Avram and the King of Sodom. But he did “bless Yehovah and Avram” and hosted a celebratory bread and wine ceremony with Avram and the King of Sodom. Whether this bread and wine ceremony was a precursor of what most of us know today as the Kiddush is not entirely clear. But given that Yah placed value in this celebratory act, and given the Melchizedek’s blessing acclamation, I would not write off that it may very well have been a Kiddush precursor.

 

Now, this is a very interesting situation I want to touch briefly upon. I mentioned in our discussion on Torah Reading 10, which is entitled “Trusting in the Divine Plan — The Significance of Avraham’s Covenant with Yehovah,” dealt primarily with Yah cutting a covenant with Avram, popularly referred to as the Avrahamic Covenant (and if you’ve not had the opportunity to listen to that discussion, I humbly invite you to do so as you are so led) that Avram was the only human on the planet that Yehovah was working His Plan of Salvation, Redemption, and Restoration through. In my saying that, it did not exclude any reality or possibility that Yehovah was interacting, communicating, and being worshiped by other individuals across the known world. And case in point is this obviously established and regionally known king-priest that we identify as the Melek-Tzedek or Melchizedek.

 

But the point I want to convey here is that Yah is multifaceted in that He is always doing a lot of things at the same time. Some of those things we may know about, while other things we won’t. And in the case of the Melchizedek, here’s a man who worships and serves Yehovah, separate and unrelated to Avram and His relationship with the Almighty. And what this tells us, or what this tells me, is that we may reach a place in our Faith Walk or covenant relationship with Yehovah, where we feel alone and that we’re the only one Yah is working with in the world. But we don’t always know the true situation on the ground, now, do we? Yehovah is always working with other souls throughout the world in a powerful way.

 

When Elijah erroneously believed he was the only Yehovah-fearer left in the Land — if not left in the world — the Father informed Him:

 

“Yet I have left Me 7,000 in Israel, all the knees which have NOT bowed unto Ba’al, and every mouth which hath not kissed him” (1 Kin 19:18; KJV).

 

And it becomes our blessed fortune when Yah permits us to come into contact with those other individuals whom He has been working with. Yah is bigger than we could ever comprehend, and He is always the “Smartest One in the Room.” He reveals Himself and works with those He chooses despite what we may feel or think of such individuals. So, it behooves us as Yah’s elect to not shut out of our hearts and minds the possibility that Yah has others whom He is working with at the same time He is working with, through, and in us as individuals.

 

Now, the other important, but more so, fascinating aspect of this gentleman’s pedigree/credentials, if you will, has to do with his ministry. Riddle me this Batman: What good is a priest — especially a priest of the Most High Al-Elyon — if there existed no people for him to minister to? Think about that for a moment. Our text, if read without a modicum of understanding of the biblical purpose and responsibilities of the would-be priest of Al-Elyon and our thoughts about Yehovah’s direct interactions with His human creation up to this point in the biblical narrative are confined to just the patriarchs, then we just might presume that besides Avram, his family, and maybe his servants, there were no other living souls on the planet who worshiped and revered Al Elyon. But clearly there had to have been, otherwise, our Melchizedek would have no true worth; no true purpose; and no true responsibilities.

 

Our text describes this Melchizedek as being THE PRIEST of Al Elyon (14.18). Who is this, Al Elyon? Well, Al Elyon means God Most High. It is a title that is unique to Yehovah. It’s a title that is rarely used today, but in our so-called canonical scriptures, it is found in 18 separate verses, in three specific forms (Gen 14.18-22; Num 24.16; Psa 46.4; 50.14; 57.2; 73.11; 78.56; 107.11; Dan 3.26; 5.18, 21; Mar 5.7; Luk 8.28; Act 16.17; Heb 7.1). This appellation regarding our Great Elyon/Elohim is that it identifies Yehovah as “the possessor of all the earth” (14.19, 22; TWOT Lexicon). This appellation separates Yehovah apart from and above all other gods/demigods. And when we’re talking about an ancient Middle Eastern set of cultures that worshiped a pantheon of gods/elohim, the appellation Al Elyon/El Elyon serves as a definitive spiritual distinction. Each god in the pantheon of gods of the ancient world possessed distinctive powers, and they dwelt in distinctive realms (e.g. Anu/An the god of the sky; Enki/Ea the water god; Inanna/Ishtar goddess of love, beauty, sex, desire, fertility, war, and justice; Marduk, god of judgment and magic who created the earth; and Nanna/Sin, the moon god, just to name a few). This Melchizedek served and worshiped the One Being, who is above these alleged beings, in every conceivable way. These demigods were nothing more than fallen angels who’d abandoned their assigned domains and responsibilities for the sake of fulfilling their own ambitions and confounding the will, plans, and purpose of Yehovah for His human creation. They are created beings at the end of the day. They ultimately must answer to Yehovah. Thus, the appellation Al Elyon.

 

Who Was this Mysterious King-Priest?

 

As we previously established, Melchizedek is the title as opposed to the proper name of this individual. It describes the established offices this individual held in Avram’s day: That of a “king” (of Salem or of nascent Yerushalayim) and a “priest” (of the Most High Alohim). Beyond the Melchizedek as mentioned in our text, there is no other reference in the Tanach apart from a single mention of this gentleman’s royal order or priesthood in Psalm 110.4:

 

“YHVH has sworn and will not lie so as to relent: ‘You are a Kohen le Olam va-ed (a Priest forever) based upon My Word — My Dabar Malki-Tzedek’” (RSTNE).

 

This verse will come in handy when we consider the Rabbinic tradition of who the Melchizedeks were and are today.

 

We find in Beresheit Rabbah 43.6 of the Targumim the traditionally held identity of Avram’s Melchizedek. According to tradition, Avram’s Melchizedek was none other than Shem, one of Noah’s sons.

 

Recall that in response to the Noah naked-drunkenness incident involving Ham, Noah cursed Ham’s son Canaan, but blessed Shem with:

 

(26) “Barchu-et-YHVH Alhohim of Shem (i.e. blessed Yehovah, God of Shem); and Kanaan/Canaan shall be his Eved/slave. (27) Alhohim shall enlarge Yahpheth and YHVH shall dwell in the tents of Shem; and Kanaan/Canaan shall be his Eved/slave.” (Gen 9; RSTNE)

 

Rabbinic tradition holds that it is here that Noah passed down to his righteous son Shem’s responsibility for maintaining the righteous Ways of Yehovah (which originated with Adam) and the Melchizedekian Priestly Order. These sacred traditions were faithfully handed down to a select individual in each generation. And of his generation, Shem was the chosen one to safeguard and pass on these sacred traditions. Shem accomplished this by running an academy.

 

Jewish tradition further holds that so “perfect” and spiritually mature was Shem that he was born circumcised. (Yikes!)

 

I can clearly see just from this Midrashic passage how portions of the version of the so-called Ancient Book of Jasher, as is popularly known and read today, came up with the patriarch Shem being Melchizedek story. Jasher is a rehashing, if you will, of the musings of the so-called Jewish sages.

 

The Shem-Melchizedek story goes even further to postulate that the Melchizedekian priesthood was stripped from Shem and given to Avram and his descendants (reference Talmud, Nedarim 32b). This occurred because Shem/Melchizedek, believe it or not, blessed Avram before YHVH Most High. Proof of this transfer of the Melchizedekian Priesthood to Avram and his descendants, according to tradition, is found in Psalm 110.4:

 

“YHVH has sworn and will not lie so as to relent: ‘You are a Kohen le Olam va-ed (a Priest forever) based upon My Word — My Dabar Malki-Tzedek’” (RSTNE).

 

According to the Rabbis, this passage is a direct reference to bene Yisrael receiving the Melchizedekian Priesthood, as opposed to, of course, Yahoshua our Messiah, the Person of Whom this passage is clearly alluding to. (Yeah.)

 

Such thinking defies all principles of sound biblical exegesis.

 

I vividly recall from Timothy Mahoney’s Exodus Documentary an interviewed Rabbi stating that in Judaism, they like a good story. And from my experiences going through such Rabbinic gibberish, that statement certainly holds a lot of water.

 

The Priest King Melchizedek Brings Out Bread and Wine: A Foreshadow of Denominationalism’s Holy Communion or the Hebrew Kiddush?

 

In Avram’s day, offering bread and wine to a guest or honored person held significant cultural and symbolic meaning:

 

1. Hospitality and Respect:

 

Bread and wine were basic staples of life and offering them to a guest was a gesture of hospitality and respect. It showed the host’s willingness to provide for their guest’s needs and ensure their well-being.

 

Immediately after Avram’s return from defeating Kedorlaomer’s/Chedorlaomer’s evil confederacy, the unnamed king of Sodom meets up with Avram in the Valley of Shaveh (aka the King’s Valley and some have made this location synonymous with the Kidron Valley which would have been just outside Yerushalayim’s walls), is about 1 mile/1.6 K from Yerushalayim proper (Valley of Shaveh – Encyclopedia of The Bible – Bible Gateway). And it doesn’t take a bible scholar to see why our Melchizedek would high-tail himself out to meet the triumphant Avram. The Valley of Shaveh would have been right in his backyard, so to speak. And with Kedorlaomer’s Confederacy’s assault on the nearby cities of the plain, it seems reasonable to conclude that Salem, the city and her citizenry, would have been at risk of perishing if not for Avram’s decisive intervention.

 

2. Symbol of Peace and Blessing:

 

Bread and wine were often associated with blessings and peace. By offering these items, the Melchizedek was symbolically extending a blessing and a wish for peace to Avram. From just these four verses (i.e. 14:17-20) it is virtually impossible to determine what Avram knew of the Melchizedek and what the Melchizedek knew of Avram. Given Avram’s home being so close to Salem proper, it is conceivable that Avram had a previous encounter with the Melchizedek. The text does not provide us with any such information. Clearly, though, the Melchizedek was known to both Avram and the King of Sedom as the text does not show estrangement between these parties when they meet. But the Melchizedek’s focus to render a blessing and desire for peace was on Avram. And so, it would seem to me, given the likely relationship the Melchizedek had with Yehovah (Melchizedek being His — Yah’s — regional priest and all) and his familiarity with his neighbor Avram, that prior to this meeting in the Valley of Shaveh, he would have had some appreciable level of understanding that Avram was in a unique relationship with Al Elyon. Thus, these two men had something in common: They both were faithful servants of Al Elyon in a Land that was steeped in paganism and idolatry.

 

3. Ritual Significance:

 

It’s impossible to ascertain any ritualistic significance that would have been attached to the Melchizedek’s offering of bread and wine to Avram, especially in light that this is the very first mention of such an act in scripture. I could not trace any bread and wine rituals prior to Avram, and the Melchizedek meet up. It would seem reasonable to conclude that this ritual was at the very least an established practice in Avram’s day, whether to show forth one’s hospitality towards a guest or visitor, or to enact some form of sacred ritual to invoke the Name of Yehovah or pagan demigods and or exalt an individual. That the Melchizedek blessed Avram and Al Elyon in conjunction with the bread and wine offering suggests to me there was indeed some form of ritualistic significance attached to this act. Most certainly a priestly significance. Of this, Arnold G. Fruchtenbaum writes:

 

“The very fact that Melchizedek blessed the Patriarch shows Melchizedek’s exalted position as the priest of God Most High. Second, Melchizedek blesses God… As the priest of this God, he could make this proclamation and the reason for this proclamation was that God had delivered Avram’s enemies into his hand. Melchizedek recognized two things: This was the work of the true God, and Abram was the servant of the true God.” (Ariel’s Bible Commentary-The Book of Genesis)

 

Now, we would be remiss to not presume that the Melchizedek’s bread and wine offering was a precursor or foreshadowing of what we know today as Holy Communion in Catholicism and Denominationalism and or as a precursor of what we Messianics/Netsarim know as the Hebrew Kiddush?

 

This reference in our text of the Melchizedek bringing forth to the meeting he was having with the king of Sodom and Avram seems oddly akin to the Jewish tradition of Kiddush. Kiddush is a Jewish tradition performed on the Sabbath. It involves the recitation of a blessing over the bread and the wine and serves, in part, as an act symbolizing the sanctification of the weekly Sabbath. And following the Kiddush, it is customary to have a meal.

 

The Kiddush is believed to have originated between the 6th and 4th centuries BCE. The tradition developed over the centuries, with a final codified Talmudic instruction for its practice (Pesachim 106a-107a). However, it seems that the Rabbinites have not established any direct connection between the actions of Melchizedek and the Kiddush. This is not surprising. And this, what I’m about to say, is not meant to disparage our Orthodox Rabbinic Jewish brethren. But it is well established within and without our Faith communities and in denominationalism that the Judaisms make every effort conceivable to distance herself from anything having to do with Yeshua Messiah. They’re not stupid. The Melchizedek’s offering of bread and wine in the presence of Avram absolutely foreshadows Yeshua’s offering and prayer of the bread and wine at the last supper. It cannot otherwise. But if the Rabbinites dare make any association with the bread and wine and the praise and blessing rendered by Melchizedek in Avram’s presence, it’s more of a parallel from the perspective of Judaism establishing the tradition of rendering blessings over wine and bread to sanctify the Sabbath and moedim/holy days. But for those of us who belong to the Master Yahoshua, Melchizedek’s bringing forth of bread and wine, and the blessings that accompanied this ancient act of righteousness, foreshadowed the elements and symbolism of what is famously referred to as Holy Communion, which is a revealing of the true meaning behind the Hebrew Kiddush:

 

(26) As they (i.e. Yahoshua and His 12 taught ones) were eating, Yahoshua took bread, blessed the Most High (Al Alhohim) — Baruch ata YHVH, eloheinu melek ha Olam, ha motzi lechem min ha Aretz. Blessed are you YHVH, King of the Universe, Who brings forth bread from the earth. (Continuing) Yahoshua broke the bread, and gave it to His Talmidim — His taught ones — and said, “Take, eat; this is My body.” (27) He, Yeshua, took the cup and gave thanks again — Baruch ata YHVH, eloheinu melek ha Olam. Boray prie ha gaffen. Blessed are you YHVH, King of the Universe, Creator of the fruit of the vine” — saying, “Drink all of it for this is the renewed covenant in My blood, which is shed for the remission of sins.” (Mat 26; Rood’s Chronology; cf. Mar 14:22-25; Luk 22:17-20)

 

The Apostle Paul recognized the shadow of Melchizedek’s bread and wine offering and our Master’s bread and wine offering:

 

(23) For I (Paul) have received from YHVH that which also I delivered to you, that the Master Yahoshua, the same Lyla (aka night) in which He was betrayed took whole wheat lechem (aka bread). (24) And when He had said the bracha/blessing, He broke it and said, “Take, eat: This is My gooff (i.e. my body) which is broken for you. This do in remembrance of Me.” (25) After the same manner also He took the kiddush cup. After He had eaten, saying, “This cup of geulah (aka wine) is the Brit Chadasha in My dahm/the renewed covenant in My blood. This do as often as you drink it (i.e. every Shabbat meal and at every Passover meal), in remembrance of Me. (26) For as often as you eat this lechem/bread and drink this cup, you do show Yahoshua’s death until He returns.” (1 Cor 11; RSTNE)

 

In our text, Avram’s Melchizedek, in bringing forth bread and wine to Avram, was pointing to this solemn event and ritual as recorded in the Apostolic Writings, that is forever to be linked to Yeshua’s Passion and the Renewed Covenant.

 

The Significance of Melchizedek’s Dual Blessings

 

The Melchizedek declares two simple blessings during this impromptu meeting:

 

(19) “Blessed be Avram to Al Elyon, possessor of the heavens and earth (20) and blessed be Al Elyon who has delivered your enemies into your hand” (Gen 14; RSTNE modified).

 

In blessing Avram, what was the Melchizedek declaring:

 

• Avram belonged to Al Elyon. (All you demigods, take notice. This soul is taken and belongs to Yehovah Most High.)
• Avram was Yehovah’s servant.
• That he, Melchizedek, was a privileged and authorized representative/ambassador — even an agent — of the Possessor of the Heavens and the Earth: Al Elyon. The buck stopped with Melchizedek.

 

First Mention of Tithing

 

Avram’s response to the Melchizedek’s bread and wine and blessings was to render unto the Melchizedek “a tenth of all” (i.e. a tithe of “the spoils” of the victory he’d just won over Chedorlaomer’s federation). What was the precedence for this act by Avram? It’s difficult if not impossible to tell since this is the first mention of anyone rendering to another a tithe in scripture.

 

Arnold Fruchtenbaum brings up another salient point regarding Avram’s tithe to the Melchizedek: “There is no evidence from our text that Avram tithed to the Melchizedek or any other person from his accumulated family wealth” (Ariel’s Bible Commentary Genesis 14). The tithe he rendered to the Melchizedek was exclusive to the spoils Avram received from his victory over Chedorlaomer’s federation. So, this was indeed a unique sacrificial act. Was Avram establishing a precedence? Or was this a cultural norm in the Patriarch’s day?

 

All indications from our meager text are that Avram’s actions of rendering a tithe of the spoils of war unto the Melchizedek were spontaneous. At this early stage in the emerging Hebrew Faith, Yehovah had not yet given any instructions to him regarding rendering a tithe to His chosen priests. Furthermore, there is no further mention of the Patriarch Avram ever rendering tithes to any priest. Thus, the tithe Avram rendered unto the Melchizedek was a onetime, voluntary act of righteousness and contrition. If anything, an act of thanksgiving.

 

There isn’t a well-documented record of ancient warriors specifically rendering a tithe of their spoils to pagan priests. However, the practice of offering a portion of one’s wealth or spoils to religious authorities was common in many ancient cultures. For example, in Mesopotamia and Egypt, it was customary to offer a portion of agricultural produce or other wealth to support temples and priests.

 

Thus, the child of the Most High should resist basing his/her obedience and willingness to tithe of their increase on this historic event. Yah was not establishing a commandment for his people to tithe through the telling of this story. On the contrary. If anything, what we come to learn from Avram’s act of giving a tithe of his spoils to the Melchizedek is the content of his heart and a glimpse into his righteous character.

 

I would further add that through this righteous act, Avram was symbolically validating the legitimacy of the Melchizedek’s priestly office. And this cannot be overstated.

 

 

Practical Messianic Take-Aways From Avram’s Encounter with the Melchizedek

 

As Yehovah’s chosen and anointed ones, we are destined to be royal priests. This is confirmed twice by John the Revelator and Kefa/Peter:

 

(5) And from Yahoshua HaMashiyach, Who is the Faithful witness and the Bachor (i.e. the firstborn) from the dead and the Sar (i.e. ruler) of the melechim of the Olam (i.e. the kings of the earth). Unto Him that loved us and washed us from our sins in His own dahm/blood, (6) and has made us a Malchut of cohenim (i.e. a kingdom — royalty — of priests) to His Ahloha (i.e. His God) and Abba. To Him be tifereth and dominion le-Olam-va-ed. Amein. (Rev 1; RSTNE)

 

(10) And have made us a Malchut (i.e. a kingdom) of cohenim to our Ahloha. And we shall reign in the Olam/earth (Rev 5; RSTNE).

 

(5) You also, as lively stones, are built up as a spiritual bayit (i.e. house); a kadosh cohenot (i.e. a holy priesthood) to offer up spiritual sacrifices acceptable to YHVH by Yehoshua HaMashiyach (1 Pet 2; RSTNE).

 

(9) But you are a chosen generation, a royal cohenot/priesthood, a kadosh/holy nation, and a peculiar people; that you should show forth the tehillot (i.e. the praises) of Him Who has called you out of darkness into His marvelous Ohr/light (1 Pet 2; RSTNE).

 

It stands to reason, beloved, that if the Creator of the Universe promoted our Master, older Brother, and soon coming King, to the office of Cohen HaGadol (i.e. High Priest) according to the Order of Melchizedek (Psa 110: 4; Heb 5: 6-10), and as John and Peter have indicated that we are destined to serve our Cohen HaGadol as priests in the Malchut Alhohim/the Kingdom of Yah, then we can certainly learn from Avram’s Melchizedek’s example.

 

1. Avram’s Melchizedek was known by all in the region.

 

As future Melchizedekian cohenot/priests, our reputation must always precede us. No doubt Avram’s Melchizedek was known for his righteousness and stellar representation of Al Elyon-Yah. It therefore befalls us to perpetually walk in righteousness and represent our Alhohim in such a way that we are known by all who come into contact with us, as a servant and priest of Al Elyon.

 

2. Avram’s Melchizedek Operated in His Purpose.

 

Like Avram’s Melchizedek, who served as King of Shalem and Priest of Al Elyon 24/7, we too are required to operate in our royal priestly calling.

 

3. Avram’s Melchizedek operated where Yah called him to serve.

 

Like Avram’s Melchizedek, who served and operated in Shalem — nascent Jerusalem — we are called to serve Yehovah and the Kingdom wherever He places us. He places us where He chooses, and it falls to us as His priest to serve in that location accordingly.

 

4. Avram’s Melchizedek was righteous.

 

Like Avram’s Melchizedek, we must always walk in righteousness. Avram’s Melchizedek carried himself before Avram and the king of Sodom in a righteous manner, imaging Al Elyon in the process. Our High Priest, Yeshua Messiah, instructed us to seek first Yah’s kingdom and righteousness. Yah cannot effectively work out His purpose in us if we are not walking uprightly before Him and before humanity.

 

5. Honor Yah’s anointed.

 

Like Avram, when we come into contact with Yah’s anointed and chosen ones, we must honor them. I said honor, not worship. We are to respect them and show honor to them as the Spirit so leads.

 

6. Learn to be a gracious host.

 

Like Avram’s Melchizedek, it befalls us to be gracious hosts to those who Yah places in our path. More so, we must learn to serve and love one another, for such is the Kingdom of Yah economy.

 

7. Learn to render blessings and praise.

 

Live Avram’s Melchizedek, we must learn to render unto Yehovah blessings and praises continually. The writer of the Book of Hebrews encouraged us to render unto Yah always sacrifices of praise continually that is the fruit of our lips that confess the Name of our Holy Alhohim (Heb 13:15). Likewise, we must learn to thank and praise Yah for one another for the great things He has done and is doing to and through us, His people.

 

8. Add the Kiddush to our Weekly Worship

 

Like Avram’s Melchizedek, celebrate each Sabbath by engaging in the Kiddush. Not for purposes of imitating our Jewish cousins in their rituals, but more so, as we discussed, to remember our Master’s sacrifice and the renewed covenant He has established in His blood.