In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: "The Lord is our righteousness."
(Jeremiah 23:6)
Is not Jeremiah identifying the anticipated messiah as Melchizedek? "The Lord is our righteousness" is the actual, literal meaning of the name "Melchizedek."
According to esoteric Jewish literature, Abraham received directly from Melchizedek original teachings, which were then passed on to subsequent generations as the Hebrew Kabbala.4 Melchizedek would thus be the first author of these venerated teachings.
In the Jewish Encyclopedia, Melchizedek is "placed in the same category [of importance] with Elijah, the Messiah ben Joseph, and the Messiah ben David."5 Christians, of course, recognize Jesus in these messianic references.
Another interesting commentary on Melchizedek is contained in a quote from the Ethiopian Book ofadam and Eve.
... Noah tells his son Shem before his death to take "Melchizedek, the son of Canaan, whom God has chosen from all generations of men, and to stand by the dead body of Adam after it had been brought from the ark to Jerusalem as the center of the earth and fulfill the ministry before God." The angel Michael then took away Melchizedek, when fifteen years of age, from his father, and after having anointed him as priest, brought him to (Jerusalem) the center of the earth, telling his father to share the mystery only with Shem, the son of Noah, while the Holy Spirit, speaking out of the ark when the body of Adam was hidden, greeted Melchizedek as "the first-created of God [Author's italics] 6
The words, "whom God has chosen from all generations of men," are the kinds of phraseology generally reserved for Old Testament statements about the messiah and New Testament descriptions of Jesus. And the phrase, "the first-created of God," would seem necessarily to be a reference to Adam. All the wording, of course, pertains to Melchizedek and would appear to identify him as both Adam and the messiah. Although the narrative would differ from both the New Testament and Cayce in seemingly giving Melchizedek an earthly father, it is noteworthy in the above narrative that Melchizedek was taken to stand by the dead body of Adam. According to Cayce, Melchizedek thus would have been standing by the body his soul had previously inhabited. Possibly that was the significance intended by Noah.
The Encyclopedia Judaica claims there are other Judaic references to the messianic functions of Melchizedek and that rabbinical sources mention Melchizedek "among the four messianic figures allegorically implied by the four 'smiths' of Zechariah 1:20 and 21.117
Manuscripts of the Slavonic Apocalypse of Enoch (2 Enoch)
were discovered in recent years in Russia and Serbia. As indicated in the Enoch chapter, it is thought to have been written during the early Christian era and was probably based upon earlier Jewish tradition.
Some of these Slavonic Enochian manuscripts contain a story about Melchizedek having been born miraculously and being in the care of Nir, Noah's brother. An angel appeared to Nir and told him that the archangel Michael would take Melchizedek to Eden, the former paradise of Adam, and that Melchizedek would become the priest to all holy priests. He is to become the head of a line of priests from which the promised messiah will descend. The messiah, who is to be both a priest and a king, is expected also to be an eschatological Melchizedek.
And afterward, in the last generation, there will be another Melkisedek, the first of 12 priests. And the last will be the head of all, a great archpriest, the Word and Power of God, who will perform miracles, greater and more glorious than all the previous ones. He, Melkisedek, will be priest and king in the place Akhuzan, that is to say, in the center of the earth, where Adam was created, and there will be his final grave. And in connection with that archpriest it is written how he also will be buried there, where the center of the earth is ... (2 Enoch 71:34-36)
Jerusalem was traditionally known as the center of the earth, and the quotation seems clearly to identify the last appearance of Melchizedek as that of the messiah. Melchizedek's final grave at Jerusalem would be correct if he did, in fact, come back as Jesus. The references to Adam are also intriguing and were referred to in the Adam chapter.
The gnostic Christian manuscript, Pistis Sophia, dating from the fourth or fifth centuries A.D., contains mysteries purportedly given by Jesus to the disciples and certain elect after the resurrection and before his ascension. It makes numerous references to Melchizedek as part of the hierarchy of the mysteries and godhead of which Jesus was a part.8
Probably the strongest case for corroborating Cayce's statements that Jesus had previously incarnated as Melchizedek is the Bible itself There are a number of Biblical references, including one of its most quoted verses, John 3:16, which refer to Jesus as the "only begotten Son" of God. Webster defines "begotten" as "to bring into being" or "procreate." Cayce gave a rather obvious definition of "begotten of God" as "those who have entered into flesh without that act which man knows as copulation." (1158-5) Jesus is not the only Biblical son who entered flesh without the act of copulation. Adam, of course, was created by God rather than by a human being, and Melchizedek was, according to Hebrews, without earthly father or mother. Unless Adam and Melchizedek are the same soul entity as Jesus, as Cayce said, then the Bible would appear to be contradictory in saying that Jesus is the only begotten son of God.
Even Jesus seemed to imply that he may have been Melchizedek when he said: Your father Abraham rejoiced that he was to see my day; he saw it, and was glad. The Jews then said to him, "You are not yet fifty years old, and have you seen Abraham?" Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am." (John 8:56-58)
These quotations become meaningful in light of the Cayce information that Jesus was also Melchizedek who, as we know from the Bible, met and blessed Abram or Abraham. Abraham thus "rejoiced" to see his (Jesus') earlier day, and he saw'it and was "glad."
Scattered among Christian liturgy are a few prayers which are thought to be remnants of Jewish synagogal prayers; they are contained in Books Seven and Eight of the Apostolic Constitutions.9 One of these, dating from around A.D. 200, contains the following cryptic wording in a supplication to God:
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