4
(2) While there is no narrative in the LXX of the people carrying out the blood-
smearing directive, in PP 15, Melito says Moses "sealed" (
esphragisen) or
"marked" the doors of their houses. He follows in PP16 by describing Israel itself
as "sealed" (
ho Israel sphragizetai
) or "marked."
10
By contrast, the Egyptians are
called "unsealed," or "unmarked" (
asphragiston) by the blood in PP 16.
So, for Melito, the blood-
smearing was also a "sealing" act. One could argue
that Melito viewed the sealing merely as a branding (identifying the people of
Israel, as Christ identifies his own) or as a shielding (protecting Israel from harm,
as Christ protects his own). But in light of the fact that the words "seal" and
"baptism" became equated or closely linked in several
second century writings,
11
it is likely that Melito viewed the blood-smearing typologically, foreshadowing
Christian baptism.
(3)
Again while narrating the peoples compliance, Melito twice uses the word
"mystery." In PP 15 he says Moses "sacrificed the sheep
and performed the
mystery" (
diatelesas to mysterion
). In PP 16, he says "the mystery is being
performed " (
to mysterion teleitai
). By contrast, Egypt is called "uninitiated
(amueton
) into the mystery" (PP 16).
So, for Melito, the entire Passover event, the slaying and eating of the lamb,
was the performance of, and an initiation into, a mystery. It is possible, given the
way he uses mysterion synonymously with typos, that Melito believes Christ to
be the sole fulfillment of the OT "mystery." But we sh
ould not be quick to ignore
the cultic connotations of Melitos mystery terminology. The words
mysterion,
mueo, teleo and their derivatives were all frequently used for the initiation rites of
the mystery cults, which we know were active in Sardis.
12
Did Melito see the
sacred rites of Passover fulfilled also in the sacred rites of the church? If so, he
Tertullian Adversus Judaeos 10, 13; Against Marcion 3.18.6; Irenaeus Demonstration 79). Other
interpreters of Exod 12 have identified the blood-
smearing with "anointing oneself" (Justin
Dialogue
40.1), "belief in Christ"
(Origen Treatise on Passover
25) and "sealing on the forehead"
(Hippolytus Apostolic Tradition 37.4).
10
Further, while commenting on the fulfillment of these events later in the sermon, Melito
says Christ "sealed our souls" (
esphragisen hymon tas psychas
) with his own Spirit" (PP 67).
11
The term "baptism" in 2 Clement 6.9 seems to be equated with the "seal" in 7.6 and 8.6
(120-140 AD). See the equation of baptism and sealing also in (1) Hermas Similitude 9.16.3-4
(early 2
nd
cent AD); (2) Acts of Paul and Thecla 25 (late 2
nd
cent AD); (3) Irenaeus Demonstration
3 (late 2
nd
cent AD). The two concepts are closely linked in (1) Acts of Peter 5 (late 2
nd
cent AD);
(2) Epistula Apostolorum 41 (mid 2
nd
cent AD); (3) Clement of Alexandria Quis dives salvetur
39.1; Stromata 5.11.73.2 (early 3
rd
cent AD); (4) Tertullian On Baptism 13.2 (late 2
nd
cent AD).
12
There was in Sardis a large marble temple dedicated to Cybele, a native Phrygian
deity, whose worship took on many of the marks of institutionalized mystery cults. Many literary
and non-literary sources describe the worship of Cybele with the mystery terminology reflected in
Melitos
Peri Pascha. See Chan, Melito 190-97.