Regarding Abraham and Melchisedec, the Almighty provided the law as a guidance: as it is written in Galatians 3:24. However, it is quite evident from Scripture that while the law diminishes, it ultimately perfects the mystery of Christ. This becomes clear when we examine the two covenants in the words of the Apostle Paul: for the annulment of the previous commandment results from its frailty and ineffectiveness, as the law has achieved nothing; instead, a superior hope has arisen, allowing us to come closer to God (Hebrews 7:18-19). It is therefore not by the initial command of Moses that anyone can approach God, but rather through the introduction of this newfound hope, which was desired by the divine mystery-keeper who longed for the utmost affirmation of the truth. He speaks transparently of discarding what is in the law, asserting that the previous commandment cannot lead to perfection; thus, he writes to the Hebrews: if the first covenant had been without flaw, there would be no necessity for another (Hebrews 8:7). The prophet critiques them, proclaiming that the Lord declares a new covenant with the house of Israel and the house of Judah, not like the covenant made with their forefathers during the exodus from Egypt, for they did not abide by that covenant, and hence the Lord disregarded them. The covenant that will be established will entail that the laws be inscribed in their minds and hearts; God will be their deity, and they will be His people. No one will instruct his companion, nor will anyone teach his brother, saying, Know the Lord, for all will know Him from the least to the greatest, and He will pardon their iniquities and remember their sins no more (Hebrews 8:7-12). He then continues, stating that by introducing the “new,” He indicates the aging of the former, and what is old and decaying is close to vanishing (Hebrews 8:13). The law, thus, is feeble, and appears to lack the potency required for true sanctification. Yet, it is in Christ that we find justification and service that surpasses the previous order, as God communicates through the prophets to those who esteemed the legal service, saying in one instance: Wash yourselves, make yourselves clean (Isaiah 1:16), and in another: I desire mercy, not sacrifice, and the knowledge of God more than burnt offerings (Hosea 6:6; cf. Matthew 12:7). For it is through Christ that we achieve forgiveness, and in Him we truly recognize the Father, knowing Him who is God by His very essence.
It would be easily possible to enumerate many similar themes and to cite the words of the holy prophets that surely demonstrate how service under the law is displeasing to the Lord. However, to maintain focus and avoid digression, let us proceed to the account of Abraham himself. Upon discovering his nephew Lot was in peril in Sodom—having fallen into captivity during a conflict—Abraham rallied his household and allies, including Eshol, Anna, and Mamvrius, to confront the victors with courage and rescue Lot. Upon his triumphant return, featuring the glorious tokens of his battle against his adversaries, those blessed by his actions came forth to greet him. It is noted that when he was returning after defeating Chedorlaomer and the allied kings, the king of Sodom met him in the valley of Shaveh, which was the king’s field (Genesis 14:17). Additionally, Melchisedec, the king of Salem, emerged with bread and wine—he was a priest of the Most High God—blessing Abraham, and stating, "Blessed is Abram of the Most High God, Creator of heaven and earth; and blessed be the Most High God, who has delivered your enemies into your hand.” Abram gave him a tenth of everything (Genesis 14:18-20).
Notice how the symbols of perfection found in Christ are radiant in Melchisedec, which starkly contrasts with the inferior service of the law. In every instance, as the Scripture states, it is the lesser that is blessed by the greater (Hebrews 7:7). In this moment, divine Abraham, whose lineage includes Levi—who represents the priestly order—receives this honor, for Levi is considered to be in the loins of his father at that time (Hebrews 7:10), as it indicates the potential lineage that would emerge from Abraham. Accordingly, it can be wisely concluded concerning Levi: he was present in the lineage of his father when Melchisedec encountered him (ibid.). Righteousness as defined under the law is thereby surpassed by the ministry embodied in Christ, where Melchisedec serves as a type.
Can anyone question that this blessing is of unparalleled excellence compared to that which lacks genuine authority? We will not dwell long on the subtleties of this point, except to note that some individuals seeking Christian understanding may wish to discern who Melchisedec truly was. Various speculations abound, often stemming from those engaging in mere conjecture and neglecting the inspired truths of Scripture. Some propose that the Holy Spirit manifested to Abraham in a vision, appearing in human form. Others fear this conclusion leads into nonsense and instead suggest he must represent an exalted order from among the angels. They contend that since "Salem" connotes peace (cf. Hebrews 7:2), Melchisedec is not human but a symbol of the Spirit. They further argue that if he lacks a beginning or end of days (Hebrews 7:3), attributing such attributes to a mere man is foolishness. Consequently, they argue that in peculiar ways, the Spirit is similarly aligned with the Son of God, yet remains as a priest forever.
But let us be wise, examining facts calmly. The city in question is Salim, yet it is clear that Melchisedec was not the sole king; many ruled before and after him. Let any challengers show Melchisedec still reigning in Salim, which corresponds to a city in Judea also known as Jerusalem. This name signifies a vision of peace. The Scriptures testify to numerous wicked kings governing in Jerusalem throughout history. Thus, a human monarch cannot reign over what the name signifies without being a mere image or shadow of the higher truth, as attribute comparisons would suggest.
We can surmise that if Jerusalem embodies the "vision of peace," is it not Christ that we see represented? He is our peace, per the Scripture (Ephesians 2:14). But how could one claim to visionarily witness Him, through whom we are united with the Father, if he lacks genuine spiritual understanding? And if one claims greatness over death yet suffers due to disbelief in Christ, are they not lost? Christ warned the Jews: "Indeed, I say unto you that you will die in your sins; for unless you believe that I am He, you will die in your sins" (John 8:24, 34). Similarly, if Israel denotes a mind that perceives God, why was the glory of Christ obscured from them? Was it not said about them that they should be forsaken, for they are blinded (Matthew 15:14)? Such blindness could not reflect a mind that genuinely sees God; thus, it would denote ignorance to assign authority based on mere name interpretations.
Consequently, it is quite reasonable to see Melchisedec as a ruler in Salim, a man so recognized. Furthermore, divine mysteries are often seen only dimly, as through a glass darkly (1 Corinthians 13:12). While countless examples from Scripture serve to help us contemplate the Divine, the reality of Christ remains beyond complete comprehension. He who is the only begotten Son, God of nature, became flesh and lived among us (John 1:14). He is also our Messenger and Priest (Hebrews 3:1), who liberated us from the burdens of the law, imparting sound doctrine through the gospel.
Yet, He did not undertake this alone; He freed captives by vanquishing the ruler of this world, delivering the dead from the depths of hell, establishing the Church, and ascending to reign. As it is succinctly expressed, "The Word became flesh and dwelt among us" (John 1:14). He was appointed as a priest, akin to Aaron, who was anointed with sacred oil, thus elevated to lead the priesthood and the people, emblazoned with a golden inscription of the Lord's name on his forehead—a visible representation of the acknowledgment given to our Savior. The ministry of Christ distinctly eclipses that of the law, seen through Aaron and Melchisedec.
Per the law, the Levites received tithes from the Israelites, yet it was ordained that a portion of those tithes be allocated to Aaron, the chief priest. Hence, we see in Aaron's role that Levi is effectively set apart. But Aaron reflects Christ's role. Other Levites and priests performed their offerings according to the law at the initial tabernacle, yet only Aaron approached the innermost sanctuary, entering only with blood, in keeping with the law (Hebrews 9:7; cf. Leviticus 16:15; Leviticus 17:11; Hebrews 9:22). This serves as an image of Christ, who sacrificed for our sins (1 Peter 3:18; cf. Hebrews 9:26, 28), entering the highest holy place (Hebrews 9:11-12). He opened a path for us by consecrating the Church with His blood (Hebrews 10:19-20).
The illustrious Moses, when representing the people, pleaded with God, claiming inadequacies in speech (Exodus 4:10). In response, God offered Aaron as a spokesperson (Exodus 4:14-16). Thus, we see that the former law lacked eloquence in articulating God’s will, only revealing it through convoluted means over time, while Christ serves as the glorious voice, transforming images into divine truth, offering ready understanding.
Let us consider how Christ, as represented indirectly in Melchisedec, bears magnificence—a reflection of His excellence in the deliverer who liberated Israel from bondage and laid a foundation for the sacred city. Judea had once experienced captivity, with Israelites confined in Babylon under harsh rule until Cyrus rose, liberating them and rebuilding Jerusalem's temple, fulfilling the prophecies given through the prophets. He was foretold by God's voice through Isaiah, who proclaimed that God would make Cyrus the shepherd to accomplish His will, allowing a restoration of Jerusalem—the temple, which had been desolated.
As scriptural traditions affirm about Cyrus, he was enveloped in divine calling, demolishing the influence of Babylon, while God's plans were executed through him. Notably, his life foreshadows that of Christ. Cyrus’s lineage, being a mix of Persian and Median ancestry, leads to comparisons with Christ's incarnation—a human mother in Mary and a divine Father in God. Christ encounters the peoples of the earth as the Redeemer and did so through the Holy Spirit's power, delivering all from captivity, conquering the forces of darkness.
Therefore, Christ, as the embodiment of truth and the one who fulfills prophecy, now reigns supreme over all, contrasting earthly rulers. The Scripture proclaims that at the name of Jesus, every knee should bow, confirming His lordship and His glory bestowed by the Father (Philippians 2:10-11).
Cyrus, as a type of Christ, undertook the reconstruction of the temple; Immanuel, the culmination of that image, strives to complete the work in a more profound and spiritual sense. After Cyrus’s exploits, figures such as Zerubbabel and Joshua emerged as God’s appointed leaders, tasked with overseeing the house of God as foretold by the prophet Haggai. Haggai’s writings reveal God’s displeasure with a people who hesitated to rebuild His house while occupying their own luxury, stirring the spirits of Zerubbabel and Joshua, prompting them to act on behalf of the house of the Lord.
In these accounts, Immanuel reaffirms His kingly role through Zerubbabel and His priestly authority through Jesus. Following Him faithfully, we depart from the influence of evil, entering into communion with the true Church, the celestial Jerusalem. Paul, as an apostle who guides believers, asserts they are being constructed as a dwelling place for God in the Spirit (Ephesians 2:22).
THEOSIS