The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

HAROLD W. ATTRIDGE 221
accorded to the Son of Man in the apocalyptic material of the Synoptic
Gospels (Matt 25:31–46) is absent.
Most important, Hebrews is not explicitly interested in the figure of
Melchizedek and makes no attempt to reduce the mystery around the
figure by identifying him with another eschatological agent. 75 The studied
reticence reflects our author’s rhetorical goals. The text functions not
to explicate obscure biblical traditions but to celebrate Jesus. The
scrolls—like other witnesses to the pervasive “Melchizedek tradition,”
such as Philo, 76 2 Enoch, 77 and the Nag Hammadi tractate Melchizedek, 78 —
attest the interest in learned circles of antiquity generated by the obscure
biblical figure. Hebrews perhaps exploits that interest by using
Melchizedek as a prototype of the Messiah, but it does not resolve the
mystery about the identity or history of Melchizedek himself. It goes
only so far into the texts of Genesis and Psalm 110 as is necessary in
order to establish a symbolic connection.
Yet the character of that connection is relevant to the background of
Hebrews 7. Melchizedek foreshadows Christ’s eternal priesthood
because of the scriptural testimony that “he lives” (Heb 7:8). The living
figure to whom Scripture witnesses is likely to be an angel or exalted
human being of some sort. The scrolls afford a glimpse of speculation
into the genus; Hebrews’ reticence precludes identification of the specific
version of Melchizedek speculation that its author probably knew.
THE NEW COVENANT AND THE ATONING CULT
The author of Hebrews was not unique in using the language of a “new
covenant” (8:7, 13) nor in appealing to Jeremiah. He shared the language
with other early Christians, such as Paul, 79 and the Synoptic
75. For the innumerable attempts to do so, see Horton, Melchizedek Tradition, passim;
and Attridge, Hebrews, 192–95.
76. Congr. 99; Abr. 235; Leg. 3.79–82. For Philo, Melchizedek becomes an allegory
of the human mind and the Logos, who reveals the divine.
77. 2 Enoch 71–72. See Francis I. Andersen, “2 (Slavonic Apocalypse of) Enoch,” in
OTP 1:91–100. The text contains the legend that Noah’s nephew Melchizedek,
miraculously conceived and born from his mother’s corpse (and hence without father
or mother!), was saved from the flood to continue the line of priests begun with Seth.
The child is also transported to paradise, there to remain forever.
78. See the edition by Birger A. Pearson, “Melchizedek,” in Nag Hammadi Codices IX
and X (ed. B. A. Pearson; NHS 15; Leiden: Brill, 1981), 19–85.
79. 1 Cor 11:25; 2 Cor 3:6, 14. At Gal 3:15, 17 Paul makes a play similar to Heb
9:14 on diaqh&kh as covenant and testament.