Problem: There is a “Heavenly Prince of Light” described in the Dead Sea Scrolls by Qumran, particularly in the fragment 11Q13. In Geza Vermes’, The Complete Dead Sea Scrolls in English (7th ed., 1997), even Vermes somewhat equates Melchizedek in Hebrews with the one mentioned in the Dead Sea Scrolls (p.500). However, this comparison between Melchizedek in Hebrews 7 and Qumran is not very persuasive:
- Solution: The only thing that draws a comparison between the two figures mentioned in the two texts is the name – Vermes himself states that Melchizedek is identical with the archangel Michael. Hebrew 7 is clear that the author is talking about the biblical figure mentioned in Genesis 14:18-20. Also, the name Melchizedek is undoubtedly a coincidence only insofar as the meaning of the name – king/prince of righteousness. This title is already found in Genesis 14:18 and Psalm 110:4 which the author of Hebrews interpreted himself, not relying on any Qumranite-like theology, and this name was doubtlessly given to the Prince of Peace of Qumran due to its biblical origin and the role of the Qumran Melchizedek.
- The role Melchizedek plays in the Dead Sea Scrolls is that of a leader warrior in an earthly and celestial battle against Satan and his army. In Hebrews, Melchizedek is the priest he is described as in Genesis 14:18 and Psalm 110:4 the second Scripture of which Hebrews 7:17,24. The Qumran Melchizedek has nothing to do with priestly things – this role is left for the Priestly-Messiah of Qumran (along with the royal Messiah who has a role like Melchizedek in getting the Earth rid of the ungodly).
- The titles of Melchizedek in Qumran are unknown for Hebrews (and Genesis/Psalm 110). The Qumran Melchizedek is known as “Prince of Light” and other such related characteristics such as bringing peace/salvation through his battle, being a Son of God, Son of the Most High, head of the “sons of Heaven” and “gods of Justice” and is also referred to as elohim and el in the sense of a heavenly prince (as Vermes notes the word can also mean other things besides God such as “judge” and Qumran interpreted Psalm 82 to refer to heavenly beings). None of these titles or roles are ascribed to Melchizedek by Hebrews. The only similarity is the description in 11Q13 that Melchizedek’s victory will bring the prophesied peace/salvation and Hebrews 7:2 which talks about Melchizedek as “king of peace”. Here Hebrews translates the “king of Salem” in Genesis 14:18 and is not dependent on any Qumran-related view of Melchizedek since 11Q13 quotes Isaiah 52:7 about the coming of salvation (the actual word is missing in the fragment but the quote from Isaiah says salvation and Vermes places Peace/Salvation – p.501).
Thus there are no similarities or dependencies between Hebrews and Qumran nor of any common Jewish apocalyptic tradition. However, what then of the enigmatic statement in Hebrew 7:3 that Melchizedek is, “Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.“? We have the answer in Hebrews 7:5-22: Melchizedek is figuratively without mother/father/genealogy because he was a priest of God without having descended from Levi/Aaron and in the same priestly order, promised in the oath in Psalm 110:4, Jesus became a permanent living high priest. Hebrews is not trying to say that Melchizedek is some sort of heavenly being in the tradition of the Dead Sea Scrolls. What then of the part in Hebrews 7:3, “…resembling the Son of God…“? This talks about Jesus: Melchizedek resembles Jesus in the method of his being high priest without having to descend from Levi/Aaron (Heb. 7:5-6) and of his name meaning king of righteousness (Heb. 7:2), his being king of Salem (Heb. 7:2; Salem is Hebrew for peace, thus king of Salem = king of peace) and his greatness over Abraham (Heb. 7:4-7) and also other such reasons (Heb. 7:8-10).
