Melchizedek—
Lord
of the Old Testament
4
Before going on to the prophetic works themselves, I would
like to review the confusing designations used to denote
deity and divine personages. In the Old Testament there are
a host of different names used to refer to God. Some of
these are: God, Lord God of Hosts, the Most High, God of
Israel, the Holy One of Israel, the Lord your God and Lord.
The Urantia Book tells us that many Melchizedek references
were erased from the otherwise complete scriptures regarding
his activities and teachings. We are also told that
conversations between Abraham and Melchizedek were changed
to "angel of the Lord" and "Lord" in the place of
Melchizedek’s name. Moses knew the traditions regarding
Melchizedek (UB) . Otherwise, these traditions were
progressively lost over time by nearly all. The Urantia Book
also tells us that many of the later Hebrew scribes and
priests thought that Melchizedek was one and the same as
God. Therefore there is much confusion regarding these
various designations of deity. One solution is simple—forget
about the particular name used entirely and decide by the
context of the scripture who is being referred to. There
are really only two choices in the Old Testament, i.e., the
reference is either to God or else to Melchizedek, who is
often confused with God. Jesus was depicted as a suffering
servant. Consider:
Psalm
135:21 KJV Blessed be the Lord out of Zion, who
dwells at Jerusalem
Praise the Lord.
Zion
is also called the City of David and literally means "the
dwelling place of the Lord". Since we know that God himself
has never "dwelled in Zion", therefore "the Lord" must be
either Melchizedek or an error of some type. The likelihood
of this being an error would seem remote, as this same
"dwelling in Jerusalem" context in association with "Lord"
is used in many places and by many different authors in the
Bible. That Zion is a literal dwelling place for a divine
being is supported by many other contexts as well. For
example, "the Lord" is said to leave Zion before the
Babylonian captivity because of the continued rebelliousness
and obstinance of the people. The Lord can't leave Zion
unless he previously lived in Zion. Also, Melchizedek was at
the right place, at the right time, and is known to have
ministered in "semi-material" form. (see chapter 1). We
also know from the Urantia Book that Melchizedek was
referred to as "the Lord" in Genesis—why not in Exodus,
Deuteronomy, and the prophets? Moses speaks to "the Lord" in
conversational dialogue and is described in
scripture as being observed by the people while directly
speaking to "the Lord". There are dozens of lines of
scripture in a variety of different books that speak of "the
Lord" leading the Israelites and Moses from a "pillar of
cloud" overhead. The cloud leads them during the day
and radiates light "like a fire" overhead during the night.
Who else but Melchizedek, in semi-material form, could
conceivably fit these Biblical descriptions? We will also
see later on that one of Melchizedek’s attributes in
scripture is that he is able to emit large amounts of
visible light. Most importantly though, this same "Lord"
returns in the future to "dwell in Zion" again, to "judge
the nations," and to establish peace and righteousness in
the "latter days". The Dead Sea Scrolls identifies this
"Lord" as the Messiah figure of the future and as being none
other than Melchizedek himself. 11Q13 is a striking and
tremendously important document written in the first
century BCE. It centers on the mysterious figure of
Melchizedek and is titled ‘the coming of Melchizedek’. There
are only a few references (Genesis 14,and Psalms 110) in the
Old Testament regarding Melchizedek by name.
The following excerpt is a quote from Michael Wise,
The Dead Sea Scrolls about the 11Q13, Melchizedek
scroll. This excerpt is addressing "the agent of salvation,"
the Messiah who comes at the end of the age and is referred
to in the Bible as Lord and even ‘God’.
Michael
Wise The author (of 11Q13) declares that the agent
of this
Dead Sea Scrolls salvation is none other than
Melchizedek, a mysterious
figure referenced only twice
in the Bible (Old Testament),
in Psalms 110 and Genesis
14. For our author (of 11Q13,
probably the Teacher of
Righteousness) Melchizedek is an
enormously exalted divine
being, to whom are applied
names that are generally
reserved for God alone, the Hebrew
names el and elohim. In
the author’s citation of Isaiah 61:2,
which speaks of "the year of
The Lord’s favor," Melchizedek
is substituted even for the
most holy name of Israel’s God,
Yahweh.
The
Urantia Book tells us that Melchizedek’s name is removed
from scripture, here we see it being put back in by the
Teacher of Righteousness of the Dead Sea Scrolls sect.
This remarkable document (11Q13) tells us several
things. First, that the Qumran sect interpreted scripture as
we are doing right now. They substituted Melchizedek’s name
for "the Lord" designation used in the original scripture.
This sect must have still retained at least some of the
truth about Melchizedek and his role in the history of
Israel. Second, this document confirms the statements in the
Urantia Book pertaining to the Lord/Melchizedek confusion,
i.e., "Lord" is erroneously used instead of "Melchizedek."
The Dead Sea Scrolls reverse the process and puts
Melchizedek back in place of the ‘Lord’ designation in
scripture. This correspondence between the Dead Sea Scrolls
and the Urantia Book mutually validates both sources, as
neither source could have had access to the other. (Urantia
Book published in 1955 before 11Q13 had been made public.
Lastly, the document, by its truth, indicates that the
Qumran group is an heir to the "river of truth running down
through the ages" in the form of sacred scripture.
Elsewhere in the Scrolls the Teacher of Righteousness
is said to have had revelatory experiences that enabled him
to accurately interpret scripture. As many other prophets,
he gathered in much truth, but his timing was wrong, as he
expected the "messianic period" to occur close to his
immediate period (around 100 B.C.). Nevertheless 2000 years
later, modern Israel is born in 1948, thus setting the stage
for the potential fulfillment of prophetic scripture
regarding the "latter days". As if on queue, the timely
arrival of the Urantia Book and the Dead Sea Scrolls now
make possible a new and deeper reading of the Old Testament
scripture, which is so crucial to the understanding of the
confusing world of today.
In conclusion, the deity designations of the Old
Testament are usually either references to Melchizedek or
references to God. The prophetic usage, "the Lord says" and
many similar phrases now take on a new connotation
altogether. From the context of any particular designation,
one can usually infer whether the reference is to God or
Melchizedek. The psalmist writes:
Psalm 110 The Lord said to my lord, I will make your
enemies your footstool…
Your people will come forward
willingly on your
day of battle (The Day of the
Lord)…The Lord has sworn and
will not relent; you are a priest
forever, a rightful king by My decree.
This
somewhat confusing passage becomes simple when you
understand who is talking to whom. Consider the same text
with the appropriate designations of deity filled in:
Psalm
110 God said to Melchizedek, sit at My right hand while
I make
your enemies your footstool.
Melchizedek’s people (Israel)
come forward willingly on your day of
battle (the Day of the
Lord). God has sworn and will not
relent ; Melchizedek is a
priest forever, a rightful
king by My decree.
Melchizedek’s very name means King of Righteousness
in Hebrew and he is Priest of the Most High, as illustrated
below.
Gen
14:18 King Melchizedek of brought out bread and wine ;
he was Priest of God Most High. He
(Melchizedek) blessed
him (Abraham), saying,
"Blessed be Abram of
God Most High,
Creator of heaven and
earth.
And blessed be God
Most High,
Who has delivered
your foes
into your hand."
Notice in Psalm 110 that God has made Melchizedek "a priest
forever" indicating that Melchizedek is a divine being who
has an immortal existence as did Jesus. This divine being
offers bread and wine just as Jesus does two thousand years
later indicating an association of some sort between these
two personalities. Also, Melchizedek through his blessing
of Abraham tells us that the Most High acts beneath the
surface of the historical event to "deliver your (Abram’s)
foes into your hand." "Someday civil rulers will realize
that the Most High rules in the kingdom of men." (UB p.
1488).
Melchizedek is the psalmist’s Lord, and God is
Melchizedek’s empowering Agent. In Enoch, an analysis of the
attributes and actions of the one called the Elect One,
strongly indicates that this is also Melchizedek by another
title. God says this about the Elect One in 1Enoch :
Enoch 54
:5 O ye Kings, O ye mighty who inhabit the world,
you shall
behold My Elect One, sitting
on the Throne of My Glory…
This
stanza implies that it is God Himself who selects and
authorizes the Elect One’s sovereignty that is implied by
the throne. 1Enoch also tells us that:
Enoch 48:4 The Elect One is
in the presence of the Lord of Spirits,
according to his own pleasure.
Therefore, the close, personal relationship between God
(Lord of Spirits) and Melchizedek (Elect One) is well
described in the Psalm just considered where "The Lord said
to my lord, I will make your enemies your footstool…" And
so, Melchizedek has devoted thousands of years to a group of
human beings, and they are indeed his people. And,
conversely, Melchizedek is indeed their Lord. The Jewish
people know him as the Lord of their historical experience
but they know not his true name. The Israelites remain lost
to history. And so, Melchizedek knows and awaits the day
when he will gather up and rejoice with his peoples, who yet
know him not.
In summary, the Old Testament Biblical references to "The
Lord" are often designations that belong to Melchizedek.
Next, we begin our chronologic journey through the Old
Testament prophets.