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Chapter 3

by David Holland


It is written that in a deep sleep Abraham heard God say to him,

“know of a surety that thy seed shall be a stranger in a land not

theirs, and shall serve them; and they shall afflict them four

hundred years. And also that nation whom they shall serve,

will I judge: and afterward shall they come out with great substance.”

(Genesis 15: 13-15)

Moses, as the writer of the first five books of the Bible, was certainly

aware of the prophecy spoken to Abram about the fate of his descendants.

He knew that from verse 16 of Genesis 15 that Abram’s descendants

would come back to the land of the Amorites in the fourth generation

after leaving this “land not theirs” known to Moses as Egypt.

So from this scripture we see that God promised the land to Abram

in his dream while he was in the land of the Amorites, just after his

meeting with Melchizedek. The place was north-east of present-day Jerusalem

and probably just east-northeast of Jericho. This was on the

eastern bank of the Jordan River near the place where the Children of

Israel were to cross the Jordan over 400 years later.

Jacob declares a double portion for Joseph to take from the hands of

the Amorite nation. (Genesis 48:22) This further confirms that, at the

time of Moses, the children of Joseph have a right to part of the land


of the Amorite and the land of Canaan. (Genesis 28:15) Since Moses

wrote these scriptures, he must have been aware of these facts. As a result

Manasseh, a tribe of the son of Joseph, occupied lands east of the

Sea of Galilee, known today as the Golan Heights in Israel and lands

to the west of the Jordan River.

All the stories of the ancestors of the Hebrews would have been

available to him as a Prince of Egypt and more likely from his mother,

a Hebrew woman of the tribe of the Levites who became his wet nurse

after Pharaoh’s daughter adopted him. (Exodus 2:7-8)

Moses, knowing something of the timing of his life, and the destiny

of the Hebrew people according to the stories and history, would have

taken an intense interest in the events of the past, and would have believed

he was a big part of the Hebrew people’s future.

However, the young Moses, as with many of us, started to take

God’s purpose into his own hands. He saw the injustice of the treatment

of the Hebrew slaves by their Egyptian masters and overthrew

one Egyptian by killing him. After this action Moses was surprise to see

the Hebrews condemning him rather than banding together and following

him in a coup d’état. He became anxious of Egyptian reprisals due

to the killing of the Egyptian and fled to the wilderness of Midian,

away to the south of the Dead Sea on the shores of the Red Sea.

Moses’ time to fulfil his destiny had not yet come. He had to wait another

40 years until he was 80 years old. This age typifies an age of

new beginning and a historic age to start the work of God. It is likely

Abram was also this age when he started God’s work after meeting

with Melchizedek.


So Moses was able to write the Genesis story down due to his privileged

background, and recorded the success of Abram in being blessed

by God and Melchizedek, but only fleetingly mentions the failure of Terah.

Most of the stories of Genesis are about the goodness of the ancestors

of Jacob and how they made good even through adversity.

Terah, however, who started a journey to Canaan, is not mentioned

in an overly negative light, but only in a fleeting notation.

Moses was in the process of building a nation. Infusing some cohesion

into the people he was leading. Negative stories would have detracted

from the moral rightness of the people of Israel and their cause

to take part of the Amorite lands, as well as the land of Canaan, which

were promised to Shem and his descendants by Noah. (Genesis


Moses had been trained by the court of Pharaoh to govern, and although

factual, the history of Genesis was written with the interests of

governance and providing legitimacy to the people of Israel. This legitimacy

provided the way for a vision and the engine that finally allowed

Joshua to take the ‘Promised Land’.

But it was four hundred years, prophesied by God to Abram, before

Abram’s descendants would emerge from captivity at the hand of God

through Moses.

Four hundred years, as with 40 years wandering about the Wilderness

of Sin, signifies a time of judgement. Forty years for judgement

for the unbelief of the people in the favour of God to take the land

promised to them, and four hundred years in slavery for possibly another

transgression not noted in the Bible.


As it was that Abram was called to go to the land of Canaan at age

75 years, so it was that Terah was first told to go to the land of Canaan

48 years earlier at the age of 75 years. However, unlike Abram he delayed

some 40 years until his son Haran had grown up, had three children,

Micah, Iscah and Lot and much of his immediate family had

died including, his wife, mother to Sarai, his other wife, mother to

Abram, his daughter in-law and wife to his youngest son, Haran his

youngest son and Iscah the daughter of Haran.

Then, after a suitable mourning time of up to 12 months, Terah proceeded

towards Canaan’s lands.

What a terrible neglect of a command from Almighty God. Terah

was weak and lacking in faith. He did not trust God for provision for

him in the new land and for his little son, Haran, who was about 5

years old at the time God spoke to him to go to the new land.

I believe that Abram understood the reason for the prophetic word

about the slavery of his descendants. He understood the cause was the

neglect of Terah, his father, to act upon his responsibility as Abram

later did in his stead. And Abram understood the reason why God had

told him to go from his father’s house and family, but go to a land God

would show him. (Genesis 12:1)

But it was Melchizedek, Priest of the Most High God, who was waiting

for a suitable man of the descendants of Noah to take the mantle

of the blessing and the knowledge of the land of Canaan which was

promised to a descendent of Shem.

So, because of Terah, the man of God had to wait a further fifty

years until Abram came to his notice in the valley below his mountain

realm, in the land of Salem.

This mountain is mentioned in Bible scriptures in many places. In

the following chapter we will investigate some of these.



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Chapter 2

by David Holland


Here we pick up the story two hundred and twenty years after the flood, several years before Melchizedek meets Abram.

Terah was born.

He was the father of Abram. Abram is known today to most Christians, Jews and Muslims as Abraham the father of the faithful.

Terah lived in one of the major towns in the Chaldean Kingdom. He lived in an area that we recognize today as the ancient Fertile Crescent. It was the cradle of middle-eastern civilization, and was able to support a large population through its agriculture. It also created an ease of increase and abundance in agricultural produce and made kings and rulers rich and powerful.

This in turn made the populations of this fertile area very dependant on the production of the land rather than the provision of God.

Terah was a Shemite, a descendant of Noah through the line of Shem. Similar to Noah himself, who was the eighth generation from Adam’s son Seth and chosen by God to save human kind 200 or so years earlier, Terah was the eighth generation after the flood.

In his time men had turned to sin and disregarded the All Mighty God of Noah. The tower of Babel was built as a tower that would reach the heavens in defiance of the power of God. (Genesis 11:2-6)

Again God was looking for a man who was willing to obey him and step out in faith.

Terah was the logical man. His heritage was of the first born of Noah and was the eighth generation in the new life made available to man through Noah. Eight as a number in the Bible often signifies ‘new beginning’.

This new beginning of life as the flood ended could be considered the starting point to count towards the first 50 year jubilee year. (A jubilee year in ancient Israel was a year of release.) At the flood God reconciled mankind to Himself for the first time through the waters of the flood as a type of baptism for the occupants of the ark of Noah. But this new start with God had been forgotten by the selfish ambitions of men and now God himself was being challenged by the building of the tower of Babel.

Gensis 11:4

“..let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name…”

The bible records that Terah started out for the land of Canaan after the death of Haran his youngest son. At this time it is probable that Terah was about 115 years old. (Genesis 11:31-32)

However, it is plausible that, like Abram, Terah may have been commanded by God to go to the land of Canaan at the age of 75 years. Terah would be 78 years of age to meet up with Melchizedek on year of the sixth jubilee year from the flood. That is exactly 300 years from the time of Noah’s flood.

Terah would have received the blessings that Abram received later on.

Terah was reticent to go at age 75 years. His youngest son whom he loved was only 5 years of age and because of this he may have felt that Ur was a good place to bring up a son and give him all the opportunities of life. So rather than going to the untamed regions of Canaan, he stayed in Ur and disobeyed God, thinking it would be more comfortable to continue in Ur.

He let God’s promises of blessings slip his grasp and his mind.

Everything was going well for him for a few years. But after some years, something appears to go terribly wrong. It may have been sickness or something else, but both his wives die, the mother of Abram and the mother of Sarai (Genesis 20:12), and then his youngest son Haran whom he adored dies. Nahor, his second son, takes the care of Haran’s daughter Milcah and moves away, taking her for his wife. Abram, who had married Sarai, takes the care of Lot, Haran’s second child and heir.

Terah turns to God and remembers what God had told him to do. He blames himself for the death of his son thinking it is because of his disobedience to God.

He immediately repents and starts out towards Canaan with Abram, Sarai and Lot, who is his treasured grandson, son of his much-loved son Haran.

He travels towards Canaan but, on the way, he stops at his son Nahor’s house, at a place probably named after Nahor’s brother, Haran. When he sees Nahor he is so happy that he forgets about his trip to Canaan.

Melchizedek who was praying for God to send a man to him to be blessed, has had to wait some more years until God calls Abram to leave his father’s house and go to Canaan.

Genesis 12:1

“Now the Lord said to Abram, ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show you.’”

When Abram is finally called, he brings along Lot and goes through the land of Canaan to Egypt, not completely obeying God either, until he is expelled from Egypt by Pharaoh and settles on the edge of the land of Canaan at Hebron. Meanwhile Melchizedek is looking for a man who has the hand of God on him. Only after Abram defeats the King of Elam and returns with Lot does Melchizedek see the favour of God on Abram and decides to meet him.

This meeting would have taken place in the seventh jubilee year from the flood, or 350 years after the flood and with Abram 80 years old.

This meeting would pave the way for God to fulfil His promise to Abraham of an heir and provide a way for God to plant a Seed which is Jesus, and in turn lead to events that would save mankind and the world.



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Chapter 1

By David Holland

The mystery of Melchizedek, and who he was, is a pivotal part of unravelling the underlying power of the Word of God in the scriptures and the basis for believing them.

Through the early chapters of this book we will be establishing the credentials and characteristics of Melchizedek and the Melchizedek priesthood.

We will be pulling together as much as we can glean from the Biblical texts about whom he met and try to fill in some of the background of the times from Adam through to Abraham that is related to the personage of Melchizedek.

This will involve moving about the historic time line and referring to relevant places and persons, so it may be helpful to reference the maps, chart and tables in the back of the book throughout these chapters.

In those days names were basically a description of whom a person was, or a prophetic word on whom he/she will become.

A good example of this was how God himself renamed Abram to Abraham as father of many nations. (Genesis 17:5)

The word Melchizedek is a name referring to a King in the old Biblical testament, which is derived from two Hebrew meanings.

If we look at the second part of the meaning of the name first, it is spoken like “tseh-dek” which points to a meaning of ‘right’ or perhaps ‘just’ and ‘righteous’. It also has a meaning of prosperous.

Could this mean that this Melchizedek was a righteous man? Was he the rightful or legal ruler of a kingdom called Salem? Since Salem (Shalem) means peaceable, just, perfect, quiet and whole in the Hebrew, and some of these meanings fit the name of Melchizedek well, then the name Melchizedek could nicely align to the identity of Jesus.

Or is there more to be told about how He has the right to rule?

The first part of the word of Melchizedek, pronounced similar to “meh-lek” means a king, or royal. This means that Melchizedek was of a royal lineage.

We first hear about this King when he meets Abram after Abram defeated King Chedorlaomer in Genesis 14:17.

This is an interesting meeting that took place in the Valley of Shaveh or the Kings Valley, which seems to have been in the presence of the King of Sodom. It is more than likely that the King of Sodom knew the King of Salem, who was most likely considered the Great King of the region.

Sodom was located at the southern end of the Dead Sea within the valley of Siddim. This valley was described in Genesis 13 as well watered and as the garden of the Lord. It was likened to the fertile delta of the Nile in Egypt. It must have been a very beautiful and prosperous area and at the time Lot chose this area to settle, it was producing good agricultural produce.

In contrast, it is likely that Melchizedek ruled an area around Jerusalem on the mountains on the west of the Jordan River valley. At the time Abram lived around Hebron, north-west of Sodom. This place was called Mamre. Gen.13:18.

The story is told in Genesis chapter 14. Many of the kings living around the region of Sodom were in service to another greater King. The King Chedorlaomer, whose kingdom lies on the lower parts of the Euphrates River near the Persian Gulf. He had many kings in servitude to him, probably because of the considerable wealth of the region of the Fertile Crescent near cities like Ur. These kingdoms included kingdoms up and down the Jordan River valley and kingdoms as far as the wilderness to the south of the land of Canaan. Gen. 14:5-7

Because these western kings stopped paying tribute to the great king after twelve years, he gathered up an army, which included three kings probably in covenant to him, and started northwest up the Euphrates River valley and then south along the King’s Highway on the western side of the Jordan River in the fourteenth year. He plundered towns and cities along the Rift Valley and went to the south of the Dead Sea not tangling with the King of Sodom and the other kingdoms located in the Siddim Valley.

The Siddim Valley is now located within the boundary of the waters of the Dead Sea. The extreme change to this landscape from a fertile valley to a flooded valley that became the Dead Sea, where nothing could live, would have happened in the great volcanic upheaval described in Genesis when Lot was leaving the city of Sodom after God had warned him of the impending disaster.

Genesis 19: 24

“Then the Lord rained upon Sodom and Gomorrah, brimstone and fire from the Lord out of the Heavens.”

Most likely this fire was from volcanic action somewhere in the Siddim Valley.

Genesis 19:28

“Then he (Abram) looked towards Sodom and Gomorrah, and towards all the land of the plain; and he saw, and beheld, and lo, the smoke of the country went up like the smoke of a furnace”

Clearly, as Abraham looked down towards the plain of Siddim, he saw great tumultuous volcanic and seismic upheavals. This upheaval must have allowed the valley floor to drop and allow the waters of the Dead Sea to flow in, thus destroying the fertile oasis of Sodom.

However, at the time of the king of Sodom rebelling against the great King of the East, King Chedorlaomer, before the destruction of Sodom, King Chedorlaomer continued to overcome cities around Sodom. This included cities as far west as those around Mount Sier where the Horites lived, which is the place where the Edomites later lived. (These were the decendants of Esau, who was the brother of Jacob.)

Then he started his return and took Kadesh to the south on the edge of the wilderness, and then travelled north to the kingdoms of the southern end of the Dead Sea.

It is likely that the kind of relationship these kings had with King Chedorlaomer was not a covenant relationship, but more like a trade relationship and a protection treaty. If it were a true covenant these kings lives would have been forfeit to the Great King.

The five kings of the Siddim Valley had moved out of their cities and gathered to wait for this great king and his armies, who included the king of Sodom. However, they too succumbed to the might of King Chedorlaomer, possibly because their army became entangled in the dangerous asphalt pits in the region and were not able to fully engage King Chedorlaomer’s army.

Gen. 14:10-11

“And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.”

When this verse says that the king of Sodom fell there, it could not mean that he was slain, because clearly he was having a conversation several verses later with Abram. (Gen.14:21) So it must mean that he was caught in the oil slime when attacking. As a result, King Chedorlaomer walked into the undefended cities of Sodom and Gomorrah and carted off the people and their wealth.

Unfortunately for King Chedorlaomer, in the process of taking the spoils from the city of Sodom, he carted off the nephew of Abram, a man now blessed by God.

Genesis 12:3

“And I will bless them that bless you and curse him that curse you: and in you shall all families of the earth be blessed.”

It is likely that the King of Elam then went north on the eastern banks of the Dead Sea along the king’s highway, an ancient trade route, making his way back to the land of Elam. The land of Elam is on the northern most part of the Persian Gulf of today.

As he was attempting to go back the way he had come via the Fertile Crescent, or Mesopotamia, Abram gathered 318 trained men of his household at Hebron. Abram after travelling through the area of Sodom, chased after King Chedorlaomer and the king of Shinar plus two other kings moving victoriously towards their homes in the east. With all their booty of the conquests plus their own wealth, Abram and his 318 men caught up with them at a town called Dan not far from Damascus and engaged in battle with them.

After Abram’s victory, and as he was coming back towards Sodom bringing back Lot and the people of Sodom to the King of Sodom, it is recorded that this King of Sodom went out to meet him in the Kings Valley. (Gen. 14:21).

This would mean that the meeting place of the kings was in the Jordan Valley, a wide valley described as a ‘dale’ in the King James Version of the Bible, and as a wide valley described in Strong’s Hebrew dictionary. This meeting place was probably north-east of Jericho, on the eastern banks of the Jordan River.

It is highly likely that Melchizedek saw all of the activity up and down the valley from his mountain vantage, and may have seen or heard evidence of Abram’s rout of the King of Elam and his men.

Melchizedek, seeing the favour of the Lord on Abram, went down to meet him. Melchizedek, “King of Salem”“Priest of the Most High God” realised that this man Abram was a man favoured by God and was the man that he had been waiting for.

Genesis 14:18

“And Melchizedek, king of Salem (Jerusalem) brought forth bread and wine: and he was priest of the Most High God.”

When the King of Sodom met Abram in the King’s Valley, it is likely that the King of Sodom treated him as a king with great favour with God.

At this point Melchizedek, a Great King, meets Abram and formalises Abram’s kingship, makes covenant with him and blesses him. It is evident that Melchizedek was wishing to make covenant with Abram because he had with him the bread and the wine which were the Christian symbols use for covenant making by Jesus. (Matt. 26:26-28)

These symbols were used by Jesus when making covenant with his disciples, then representing the Church. Jesus was making covenant as a Melchizedek priest, similar to the way the first Melchizedek broke bread with Abram.

Once a covenant was exchanged with Abram, Abram was obliged to share his booty with Melchizedek, as Melchizedek was obliged to share his anointing and righteousness with Abram.

Gen. 14:20

“And he (Abram) gave him (Melchizedek) tithes of all”

These riches were such a small part of Abram’s substance to give the great king compared with what Abram received in return.

Abram was already of the royal line, but now he had acquired the righteousness of God not by decree of God like Jesus, but by covenant through Melchizedek. Isaiah 42:1-7, Matthew 3:15-17

Now Abram was in a different league because of his righteousness, and had the ability to believe God at His Word. God recognised this and because Abram believed, God gave power to Abram’s belief so it could become manifest.

Gen. 15:6

“And he (Abram) believed in the Lord; and he (God) counted (accredited) it to him (Abram) for (Abram’s) righteousness.”

Melchizedek now continues to expound what Abram has gained through covenant with him.

Genesis 14:19.

“And he blessed him, and said, blessed be Abram of the Most High God, possessor of heaven and earth.”

In this verse Melchizedek proclaims that Abram be “the blessed” by the Most High God, and then proclaims “possessor of heaven and earth”.

This proclamation should be read as a proclamation towards Abram, because the next thing Melchizedek proclaims is; “blessed be Most God High”.

Genesis 14:20

“And blessed be the Most High God, which hath delivered your enemies into your hand.”

Abram, who was already blessed by God, had also become the possessor of heaven and earth, as well as righteous by covenant. (Genesis 12:2-3)

However, the Bible says that Melchizedek was the greater, even over Abram, because Abram gave tithe to Melchizedek (Hebrews 7:4), (who was soon to be called Abraham; father of a multitude because he was righteous and believed God) and now proclaimed possessor of heaven and earth by Melchizedek Himself.

So let’s recap. Melchizedek is the rightful ruler of Salem, he is the Priest of God, greater than Abraham and therefore possessor of heaven and earth, and blessed by the Most High God and his name means righteous and of royal descent.

Now comes the interesting part. In Psalms 110:4 the Bible foretells the existence of the Messiah and describes Jesus the Christ, the Living Son of the Living God as “a Priest forever after the order of Melchizedek”.

The book of Hebrews confirms this through chapters five, six and seven. Referring to Jesus, God said; “you are a priest forever after the order of Melchizedek”.

So we see the similarity of Jesus to Melchizedek, who had been proclaimed King of Kings.

But is Jesus indeed Melchizedek?

Let’s look at this one logically.

If Jesus were Melchizedek, then why would God proclaim him “a priest forever” after His death and resurrection? And if he is proclaimed to be priest after the order of this ancient King/Priest, then surely Jesus is not this King Melchizedek.

If Jesus is not the ancient King of Salem, but is one who will follow after this order, then who was this King, intimately known by many of the ancient kings of His time and in particular the King of Sodom who rules over a city of unruly men, “sinners against the Lord.” (Genesis 13:13)

If we rule out Jesus as the mystical Melchizedek, then who was He?


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