Bible Mysteries: Is Melchizedek A Pre-Incarnate of Jesus?

Who was Melchizedek in the Bible?

Melchizedek appears in the Bible as a unique and intriguing figure, one who bridges the gap between the patriarchal age and the later Israelite priesthood. He is first introduced to us in the book of Genesis, chapter 14, where he is described 2016; Sonek, 2017, pp. 208–211).

The Bible tells us that Melchizedek was the “king of Salem” and a “priest of God Most High” (Genesis 14:18). This dual status is major, as it prefigures the ultimate union of kingship and priesthood that we see fulfilled in Jesus Christ. In this way, Melchizedek serves as a type or foreshadowing of Christ, a concept that the author of Hebrews later expounds upon (Knohl, 2009, pp. 255–266).

What makes Melchizedek particularly intriguing is the air of mystery that surrounds him. Unlike other biblical figures, we are given no genealogy for Melchizedek. He appears suddenly in the narrative, blesses Abraham after his victory over the kings, receives a tithe from Abraham, and then disappears from the story just as abruptly. This lack of background information has led to much speculation and interpretation throughout history (Cargill, 2019).

In Jewish tradition, there have been attempts to identify Melchizedek with other biblical figures. Some rabbinical sources, for instance, have suggested that Melchizedek was actually Shem, the son of Noah. But we must be cautious about such identifications, as they go beyond what the biblical text itself tells us (Hayward, 2010, pp. 1–16).

The importance of Melchizedek extends beyond the Old Testament. In the New Testament, particularly in the book of Hebrews, Melchizedek is used as a powerful theological symbol. The author of Hebrews draws parallels between Melchizedek and Jesus Christ, using Melchizedek’s unique priesthood as a way to explain Christ’s eternal and superior priesthood (Stuckenbruck, 2018, pp. 124–138).

In our own lives, the story of Melchizedek can inspire us to look for God’s work in unexpected places and to recognize that the divine plan often transcends our limited human categories and expectations. May we, like Abraham, be open to receiving blessing from those whom God sends into our lives, even when they come from outside our familiar circles.

What are the similarities between Melchizedek and Jesus?

Both Melchizedek and Jesus are presented in Scripture as uniting the offices of king and priest. Melchizedek is described as the “king of Salem” and “priest of God Most High” (Genesis 14:18), while Jesus is our eternal King and High Priest. This unique combination of roles points to the holistic nature of their authority and ministry (Knohl, 2009, pp. 255–266; Rooke, 2000, pp. 81–94).

The priesthood of both Melchizedek and Jesus is portrayed as superior to the Levitical priesthood. The author of Hebrews emphasizes that Melchizedek’s priesthood predates and transcends the Levitical order, and Christ’s priesthood follows this superior “order of Melchizedek” (Hebrews 7:11-17) (Gray, 2003, p. 335; Westfall, 2006).

Another striking similarity is the mysterious nature of their origins. Melchizedek appears in Scripture without genealogy, which the author of Hebrews interprets as a sign of an eternal priesthood. Similarly, Although we know of Jesus’ earthly lineage, His divine nature is eternal and without beginning (Mason, 2005, pp. 41–62).

Both figures are also associated with bringing bread and wine, which for us as Christians, immediately evokes the Eucharist. Melchizedek offers bread and wine to Abraham, while Jesus institutes the Eucharist with these same elements (Knohl, 2009, pp. 255–266).

Both Melchizedek and Jesus are presented as sources of blessing. Melchizedek blesses Abraham, while Jesus is the source of all blessings for believers. This aspect highlights their role as mediators between God and humanity (Gray, 2003, p. 335).

The author of Hebrews also draws a parallel in their names and titles. Melchizedek’s name means “king of righteousness,” and he is called “king of Salem,” which means “king of peace.” These titles are seen as foreshadowing Christ, who is our true King of righteousness and Prince of Peace (Hyde & Amurao, 2019, pp. 1946–1969).

Lastly, both are associated with the concept of an eternal priesthood. Psalm 110:4 declares, “You are a priest forever, in the order of Melchizedek,” a verse which is applied to Christ in the New Testament (Bauckham, 2008).

But we must also remember that Although the similarities are major, Jesus surpasses Melchizedek in every way. Christ is not just a type or a symbol the full revelation of God’s love and the perfect mediator between God and humanity.

Let these similarities deepen our appreciation for the richness of Scripture and the beauty of God’s plan. May they strengthen our faith in Jesus, our eternal High Priest, who continues to bless us and intercede for us before the Father.

Is Melchizedek a pre-incarnate appearance of Christ (Christophany)?

The question of whether Melchizedek is a pre-incarnate appearance of Christ, known as a Christophany, is one that has intrigued theologians and believers for centuries. It is a matter that requires careful consideration, as we seek to understand the mysteries of our faith while remaining faithful to the teachings of Scripture.

The idea that Melchizedek might be a Christophany stems from the mysterious nature of his appearance in Genesis and the way he is described in the book of Hebrews. In Hebrews 7:3, we read that Melchizedek was “without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” This description has led some to conclude that Melchizedek must be more than a mere human (Mason, 2005, pp. 41–62; Shumilin, 2019).

But we must approach this interpretation with caution. While it is true that there are striking similarities between Melchizedek and Christ, and that Melchizedek serves as a powerful type or foreshadowing of Christ, the majority of biblical scholars and the tradition of the Church do not support the view that Melchizedek was literally a pre-incarnate appearance of Christ (Hyde & Amurao, 2019, pp. 1946–1969).

Instead, it is more likely that the author of Hebrews is using a rhetorical device common in Jewish interpretation of that time. By emphasizing the lack of genealogical information about Melchizedek in Genesis, the author is making a theological point about the eternal nature of Christ’s priesthood, rather than making a literal statement about Melchizedek’s nature (Gray, 2003, p. 335; Westfall, 2006).

We must also consider that if Melchizedek were truly a pre-incarnate Christ, it would raise theological difficulties. The incarnation of Christ is a unique and pivotal event in salvation history. To suggest that Christ appeared in human form before this would potentially undermine the significance of the incarnation (Giorgiov, 2023, pp. 67–79).

In Hebrews, Melchizedek is presented as a type of Christ, someone who prefigures and points towards Christ, rather than being Christ himself. The author of Hebrews consistently speaks of Melchizedek and Christ as separate individuals, with Christ being superior to Melchizedek (Peeler, 2024).

Although we may not conclude that Melchizedek is a Christophany in the literal sense, we can still marvel at how God used this mysterious figure to foreshadow the coming of Christ. In Melchizedek, we see a glimpse of the eternal priesthood that would be fully realized in Jesus.

Let us remember that the ultimate purpose of Scripture is to reveal God’s plan of salvation, which finds its fullest expression in Jesus Christ. Whether as a historical figure or a theological type, Melchizedek serves to point us towards Christ, our eternal High Priest.

How does the book of Hebrews describe the relationship between Melchizedek and Jesus?

The book of Hebrews presents us with a powerful and beautiful exploration of the relationship between Melchizedek and our Lord Jesus Christ. This inspired text invites us to contemplate the depths of God’s plan of salvation, revealed progressively throughout history and culminating in the person of Jesus.

The author of Hebrews introduces Melchizedek as a type or foreshadowing of Christ, using this mysterious figure from the Old Testament to illuminate the unique and superior priesthood of Jesus. The comparison begins in chapter 5 and is developed extensively in chapter 7 (Gray, 2003, p. 335; Westfall, 2006).

Hebrews emphasizes that Jesus is a priest “in the order of Melchizedek” (Hebrews 5:6, 10; 6:20; 7:17), quoting Psalm 110:4. This designation sets Jesus apart from the Levitical priesthood and connects Him to a more ancient and superior priestly order (Hyde & Amurao, 2019, pp. 1946–1969; Larsen, 2017, pp. 112–123).

The author then elaborates on the characteristics of Melchizedek that prefigure Christ. Melchizedek’s name is interpreted as “king of righteousness,” and his title “king of Salem” as “king of peace” (Hebrews 7:2). These titles are seen as foreshadowing Christ’s roles as the true King of righteousness and Prince of Peace (Rooke, 2000, pp. 81–94).

Perhaps most strikingly, Hebrews 7:3 describes Melchizedek as “without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” This description is not meant to be taken literally rather to highlight the eternal nature of Christ’s priesthood. Just as Melchizedek appears in Scripture without reference to his origins or end, so Christ’s priesthood is eternal and transcendent (Mason, 2005, pp. 41–62; Shumilin, 2019).

The author of Hebrews also emphasizes that Melchizedek’s priesthood is superior to the Levitical priesthood, as evidenced by Abraham paying tithes to Melchizedek and receiving his blessing. This superiority is then applied to Christ’s priesthood, which is seen as the fulfillment of what Melchizedek’s priesthood foreshadowed (Peeler, 2024; Westfall, 2006).

Hebrews presents Christ’s priesthood as more effective than the Levitical priesthood. Although the Levitical priests had to offer repeated sacrifices, Christ offered Himself once for all. His sacrifice is perfect and eternally effective (Clivaz, 2024).

As we contemplate this relationship between Melchizedek and Jesus, we are invited to marvel at the wisdom and foresight of God’s plan. In Melchizedek, we see a glimpse of the eternal, superior priesthood that would be fully realized in Christ. Yet we must always remember that while Melchizedek serves as a type of Christ, Jesus far surpasses him.

Let this comparison deepen our appreciation for Christ’s unique role as our High Priest. May it strengthen our faith in the effectiveness of His sacrifice and the permanence of His intercession for us. And may it remind us of the beautiful coherence of God’s plan of salvation, woven throughout the entirety of Scripture.

What is the significance of Melchizedek’s priesthood in relation to Jesus?

The primary significance of Melchizedek’s priesthood lies in its foreshadowing of Christ’s eternal and superior priesthood. By declaring Jesus a priest “in the order of Melchizedek” (Hebrews 5:6), the author of Hebrews establishes a priesthood that predates and transcends the Levitical priesthood instituted under Mosaic law (Larsen, 2017, pp. 112–123; Westfall, 2006).

This connection to Melchizedek serves several crucial purposes. it legitimizes Christ’s priesthood outside of the Levitical line. Jesus, being from the tribe of Judah, would not have qualified for the Levitical priesthood. But by connecting Him to Melchizedek, His priesthood is established on a different, more ancient, and superior basis (Hyde & Amurao, 2019, pp. 1946–1969; Rooke, 2000, pp. 81–94).

Melchizedek’s priesthood, being without recorded beginning or end, becomes a type of Christ’s eternal priesthood. This emphasizes the permanent and unchanging nature of Christ’s role as our High Priest, in contrast to the temporary nature of the Levitical priesthood (Mason, 2005, pp. 41–62; Shumilin, 2019).

The connection to Melchizedek underscores the universal scope of Christ’s priesthood. Melchizedek, not being part of the Abrahamic covenant, represents a priesthood that extends beyond the boundaries of Israel. This prefigures Christ’s role as the High Priest not just for one nation for all of humanity (Peeler, 2024).

The superiority of Melchizedek’s priesthood, as evidenced by his blessing Abraham and receiving tithes from him, is applied to Christ. This establishes Christ’s priesthood as superior to the Levitical priesthood, and by extension, the new covenant as superior to the old (Gray, 2003, p. 335; Westfall, 2006).

Melchizedek’s role as both king and priest foreshadows Christ’s dual office. In Jesus, we see the perfect union of royal and priestly functions, fulfilling the ideal hinted at in Melchizedek (Knohl, 2009, pp. 255–266; Rooke, 2000, pp. 81–94).

This connection between Melchizedek and Christ is not merely an academic exercise. It has powerful implications for our faith and our understanding of salvation. It assures us of the eternal efficacy of Christ’s sacrifice and His ongoing intercession for us. It reminds us that in Christ, we have a High Priest who can truly sympathize with our weaknesses, yet who remains forever at the right hand of the Father on our behalf.

Why is Melchizedek called “King of Salem” and “priest of God Most High”?

The titles given to Melchizedek – “King of Salem” and “priest of God Most High” – carry powerful significance in our understanding of this enigmatic figure from the Old Testament. These designations reveal to us the unique role Melchizedek played in the biblical narrative and his importance as a foreshadowing of our Lord Jesus Christ.

The title “King of Salem” appears in Genesis 14:18, where Melchizedek meets Abraham after his victory over the four kings (Madsen, 1975). Salem, which many scholars identify as an early name for Jerusalem, means “peace” in Hebrew. This connection between Melchizedek and peace is not coincidental, my friends. It points us towards the Prince of Peace, our Lord Jesus, who would later be proclaimed as the one who brings true and lasting peace to humanity.

As for the title “priest of God Most High,” it reveals Melchizedek’s spiritual authority and his connection to the one true God. In the ancient Near East, it was not uncommon for kings to also serve as priests. But Melchizedek’s priesthood is unique because it predates the Levitical priesthood established under Mosaic law (Madsen, 1975). This aspect of Melchizedek’s identity becomes crucial in the New Testament, particularly in the Letter to the Hebrews, where Christ’s priesthood is compared to that of Melchizedek.

Psychologically these titles speak to our deep human need for both temporal and spiritual leadership. Melchizedek, as both king and priest, represents a holistic approach to governance – one that addresses both the physical and spiritual needs of the people. This dual role resonates with our innate desire for leaders who can guide us in all aspects of life.

Historically, the combination of royal and priestly offices in one person was not unusual in the ancient Near East. But what sets Melchizedek apart is his connection to “God Most High” (El Elyon in Hebrew). This title for God emphasizes His supremacy over all other deities worshipped in the region at that time (Madsen, 1975). By associating Melchizedek with this supreme God, the biblical text elevates his status and importance.

The titles “King of Salem” and “priest of God Most High” reveal Melchizedek as a unique figure in biblical history – one who combines political and spiritual authority, who is associated with peace, and who serves the supreme God. These aspects of his identity make him a powerful type of Christ, pointing us towards the ultimate King and High Priest who was to come. Let us reflect on how these ancient titles still speak to our hearts today, reminding us of our need for leadership that addresses both our earthly and heavenly concerns.

What did the early Church Fathers teach about Melchizedek?

Many of the Church Fathers saw in Melchizedek a prefiguration of Christ and His priesthood. For instance, Clement of Alexandria, writing in the late 2nd century, interpreted Melchizedek as a type of Christ, emphasizing the eternal nature of his priesthood as described in Hebrews (Attard, 2023). This typological interpretation became a common thread in patristic thought, linking the Old and New Testaments in a powerful way.

Some Fathers, like Ambrose of Milan, went further in their speculations about Melchizedek’s nature. Ambrose suggested that Melchizedek might have been an appearance of the pre-incarnate Christ, a view that was not universally accepted but demonstrates the depth of theological reflection sparked by this enigmatic figure (Attard, 2023).

The Church Fathers also grappled with the significance of Melchizedek’s offering of bread and wine to Abraham, as recorded in Genesis 14:18. Many saw in this act a foreshadowing of the Eucharist. For example, Cyprian of Carthage, in the 3rd century, wrote that Melchizedek’s offering prefigured the sacrifice of Christ and the sacrament of the Lord’s Supper (Attard, 2023).

Historically the Fathers’ interpretations of Melchizedek were shaped by their cultural and intellectual context. They often employed allegorical and typological methods of interpretation that were common in their time, seeking to uncover deeper spiritual meanings in the biblical text (Attard, 2023).

Psychologically, we can understand the Fathers’ fascination with Melchizedek as part of a broader human tendency to seek connections and patterns in our sacred texts. Their interpretations provided a sense of continuity and divine purpose in salvation history, offering comfort and reassurance to the early Christian communities.

But not all patristic interpretations of Melchizedek were universally accepted. Some, like the so-called Melchizedekians, took their veneration of Melchizedek to extremes that the mainstream Church rejected as heretical (Attard, 2023). This reminds us of the need for discernment and the guidance of the Church in our interpretations of Scripture.

The Fathers’ teachings on Melchizedek were not merely academic exercises. They used these interpretations pastorally, to encourage and instruct the faithful. For instance, they often drew on the example of Melchizedek to emphasize the dignity and importance of the Christian priesthood (Attard, 2023).

How do different Christian denominations interpret Melchizedek’s identity?

The figure of Melchizedek has been a subject of diverse interpretations across various Christian denominations. This diversity reflects the richness of our faith traditions and the complexity of biblical interpretation. Let us explore these different perspectives with an open heart and mind, recognizing that each interpretation seeks to understand the powerful mystery of God’s revelation.

In the Roman Catholic tradition, to which I belong, Melchizedek is primarily seen as a type or foreshadowing of Christ. The Catechism of the Catholic Church states that Melchizedek’s offering of bread and wine prefigures the Eucharist. This interpretation emphasizes the continuity between the Old and New Testaments and the eternal nature of Christ’s priesthood (Madsen, 1975).

Many Protestant denominations, particularly those in the Reformed tradition, also view Melchizedek as a type of Christ. They emphasize the superiority of Melchizedek’s priesthood over the Levitical priesthood, as explained in the Letter to the Hebrews. This interpretation underscores the uniqueness and supremacy of Christ’s role as our High Priest (Madsen, 1975).

Some evangelical groups have gone further, suggesting that Melchizedek might have been a Christophany – an appearance of the pre-incarnate Christ. While this view is not widely held in mainstream scholarship, it reflects a desire to emphasize the eternal nature of Christ’s presence and work in human history (Shumilin, 2019).

Eastern Orthodox Christians, like their Catholic and Protestant counterparts, generally see Melchizedek as a type of Christ. But they also place major emphasis on the mystical aspects of Melchizedek’s appearance in Scripture, seeing in him a symbol of the mysterious ways in which God works in history (Владимирович, 2013).

Certain restorationist movements, such as Mormonism, have developed unique interpretations of Melchizedek. In Latter-day Saint theology, the Melchizedek Priesthood is considered the higher of two priesthood orders, reflecting their distinctive understanding of church authority and organization.

Psychologically these varied interpretations reflect different ways of grappling with the mystery of Christ’s identity and work. They demonstrate how religious communities seek to understand and relate to the divine through the lens of their particular traditions and experiences.

Historically, these interpretations have evolved over time, influenced by theological debates, cultural contexts, and developments in biblical scholarship. For instance, the emphasis on Melchizedek as a type of Christ became particularly prominent during the Reformation period, as Protestant theologians sought to articulate their understanding of Christ’s unique priesthood (Madsen, 1975).

Although these interpretations differ, they all share a common recognition of Melchizedek’s significance in pointing towards Christ. This commonality reminds us of the fundamental unity that exists among Christian believers, despite our differences.

The diverse interpretations of Melchizedek across Christian denominations reflect the richness and complexity of our faith. Although we may differ in some aspects of our understanding, we are united in seeing Melchizedek as a figure who points us towards the mystery of Christ. Let us approach these different perspectives with humility and openness, recognizing that each tradition contributes to our collective understanding of God’s revelation in Scripture. May our reflections on Melchizedek deepen our appreciation for the manifold ways in which God has prepared humanity for the coming of Christ, our eternal High Priest.

What biblical evidence supports or challenges the idea that Melchizedek was Jesus?

The question of whether Melchizedek was a pre-incarnate appearance of Jesus Christ is one that has intrigued believers and scholars alike for centuries. Let us examine the biblical evidence with open minds and hearts, seeking to understand the truth that God reveals to us through His Word.

The primary biblical texts that discuss Melchizedek are found in Genesis 14:18-20, Psalm 110:4, and Hebrews 5-7. These passages provide the foundation for our understanding of this enigmatic figure and his relationship to Christ.

In Genesis, Melchizedek appears suddenly, without genealogy, as both king of Salem and priest of God Most High. This mysterious entrance into the biblical narrative has led some to speculate that he might be more than a mere human (Madsen, 1975). The lack of information about his origins aligns with the description in Hebrews 7:3, which states that Melchizedek was “without father or mother, without genealogy, without beginning of days or end of life.”

Psalm 110:4 further elevates the significance of Melchizedek by prophesying about the Messiah: “The Lord has sworn and will not change his mind: ‘You are a priest forever, in the order of Melchizedek.’” This verse establishes a direct connection between the Messiah’s priesthood and that of Melchizedek (Hamstra, 2020, p. 4).

The Letter to the Hebrews provides the most extensive treatment of Melchizedek in the New Testament. The author draws parallels between Melchizedek and Christ, emphasizing the superiority of Melchizedek’s priesthood over the Levitical priesthood. Hebrews 7:3 describes Melchizedek in terms that seem to transcend human limitations: “resembling the Son of God, he remains a priest forever” (Shumilin, 2019).

These passages have led some to conclude that Melchizedek was a pre-incarnate appearance of Christ. They argue that the descriptions in Hebrews, particularly the phrases “without beginning of days or end of life” and “resembling the Son of God,” suggest a divine nature.

But we must also consider the challenges to this interpretation. Many scholars argue that the author of Hebrews is using a rhetorical device common in ancient Jewish exegesis. The absence of Melchizedek’s genealogy in Genesis is interpreted as major, rather than simply a result of the narrative’s brevity (Madsen, 1975). This interpretation serves to emphasize the unique and eternal nature of Melchizedek’s priesthood as a type or foreshadowing of Christ’s priesthood, rather than identifying Melchizedek as Christ Himself.

If Melchizedek were truly a pre-incarnate Christ, it would be unusual for the author of Hebrews to say that he “resembles” the Son of God, rather than stating that he is the Son of God (Shumilin, 2019).

Psychologically the desire to identify Melchizedek as Christ may stem from our human tendency to seek clear, definitive answers to mysterious elements in our sacred texts. But we must be cautious not to impose our desires for certainty onto the text.

Historically, the majority of Christian tradition has understood Melchizedek to be a human figure, albeit a unique and major one, whose life and role foreshadowed the coming of Christ (Madsen, 1975).

Although the biblical evidence provides intriguing parallels between Melchizedek and Christ, it does not conclusively support the idea that Melchizedek was a pre-incarnate Jesus. Rather, it presents Melchizedek as a powerful type of Christ, pointing us towards the ultimate High Priest who was to come. Let us marvel at how God uses human figures in history to reveal divine truths, and let us always approach the mysteries of our faith with humility and wonder.

What is the importance of understanding Melchizedek for Christian theology today?

Understanding the figure of Melchizedek holds great significance for Christian theology in our contemporary world. This ancient priest-king, though briefly mentioned in Scripture, offers powerful insights that can enrich our faith and deepen our understanding of Christ’s role in God’s plan of salvation.

Melchizedek provides us with a powerful typology of Christ’s priesthood. In a world often marked by division and conflict, the concept of Christ as our eternal High Priest, foreshadowed by Melchizedek, reminds us of the ultimate reconciliation between God and humanity. This understanding can inspire us to work towards peace and unity, reflecting Christ’s mediatorial role in our own lives and communities (Madsen, 1975).

The mysterious nature of Melchizedek’s appearance in Scripture also teaches us an important lesson about divine revelation. It reminds us that God’s ways often transcend our human categories and expectations. In an age that often demands certainty and clear-cut answers, Melchizedek’s enigmatic character encourages us to embrace mystery in our faith journey and to approach Scripture with humility and wonder (Владимирович, 2013).

Psychologically the figure of Melchizedek speaks to our deep human need for both spiritual and temporal leadership. His dual role as priest and king resonates with our desire for holistic guidance in life. This can inspire us to consider how we might integrate our spiritual beliefs with our everyday actions and decisions, seeking to live out our faith in all aspects of life (Madsen, 1975).

Theologically, Melchizedek’s priesthood, as expounded in the Letter to the Hebrews, underscores the universality of Christ’s salvific work. Unlike the Levitical priesthood, which was limited to a specific lineage, Melchizedek’s priesthood transcends ethnic and cultural boundaries. This reminds us of the inclusive nature of God’s love and challenges us to embrace a more universal perspective in our faith and practice (Attard, 2023).

The connection between Melchizedek’s offering of bread and wine and the Eucharist, as understood by many Church Fathers, can deepen our appreciation of this sacrament. It helps us see the Eucharist not as an isolated ritual as part of God’s ongoing work of redemption throughout history (Attard, 2023).

In our ecumenical efforts, the figure of Melchizedek can serve as a point of common reflection among different Christian traditions. While interpretations may vary, the shared recognition of Melchizedek’s significance can foster dialogue and mutual understanding (Madsen, 1975).

For biblical scholarship, continued study of Melchizedek encourages us to read Scripture holistically, seeing the interconnections between Old and New Testaments. This approach can enrich our understanding of God’s progressive revelation and the unity of the biblical narrative (Hamstra, 2020, p. 4).

Understanding Melchizedek remains crucial for Christian theology today. It deepens our appreciation of Christ’s priesthood, encourages us to embrace mystery in our faith, reminds us of the universal scope of God’s salvation, enriches our sacramental theology, fosters ecumenical dialogue, and promotes a holistic reading of Scripture. Let us continue to reflect on this ancient figure, allowing the wisdom embedded in these biblical texts to shape our faith and guide our actions in the contemporary world. May our study of Melchizedek draw us closer to Christ, our eternal High Priest, and inspire us to live out our calling as a “royal priesthood” (1 Peter 2:9) in service to God and our fellow human beings.