Who is Melchizedek?
In this lecture His Holiness Pope Shenouda explains the Coptic Orthodox Church’s stance on the figure Melchizedek as mentioned in Genesis and the Epistle to the Hebrews. He affirms that Melchizedek is a real historical person — a king and priest of the city Salem — and that his description in the Old Testament is used symbolically to demonstrate the greater priesthood of Christ without making him an incarnation of the Lord Himself.
Core points
- The Scripture records that Melchizedek offered bread and wine and blessed Abraham, and that Abraham gave him tithes, which indicates he was a recognized priest and king with an actual historical role.
- In the Epistle to the Hebrews, Paul uses Melchizedek as an example to prove that Christ’s priesthood is not from Aaron’s lineage but a higher priesthood not dependent on hereditary genealogies.
- The Hebrew text does not say “he is the Son of God” but rather “like the Son of God”: the distinction between Christ being of the order of Melchizedek and Melchizedek being Christ is clear and important.
- One cannot deduce from Melchizedek’s offering of bread and wine that the sacrament of the Eucharist was instituted in Abraham’s time; the Church cautions against such a direct reading.
- The textual indications and the manner of the appearance show that Melchizedek appeared to a real person (Abraham) and did not present himself as God; rather he blessed Abraham saying, “Blessed are you from God Most High,” which linguistically distinguishes him from a divine manifestation.
Theological interpretation
The phrase “without father, without mother, without genealogy in the priesthood” in Hebrews should be understood in the context of priesthood: Melchizedek’s priesthood was not hereditary as was Aaron’s. This makes him a type of Christ’s eternal non-hereditary priesthood, not evidence of his personal eternality or divinity.
Spiritual and educational application
The speaker urges clarity between symbols and historical persons: accepting Melchizedek as a real person does not negate his typological relation to Christ, while at the same time we must avoid turning typology into doctrines that confuse Creator and creature. From his names — “King of Righteousness” and “King of Peace” — we can draw Christian virtues to aspire to in God’s kingdom: righteousness, holiness, and peace.
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