According to Robert Millet, Melchizedek is one of the most enigmatic figures in Judaeo-Christian history. Legends about Melchizedek abound in Jewish traditions, in Christian literature and art, and among the writings of the Qumran sectaries. . . In some Jewish and Christian writings he is identified as Shem, the son of Noah, while later traditions hold that he was a descendant of Shem. Others suggest that he was named Melchizedek by God when the priesthood was bestowed upon him (see Ginzberg 1:233; 5:225-26).
Josephus explained that the city of Salem, over which Melchizedek reigned, later became known as Jerusalem. ("The Antiquities" 1.10.3) In writing of Jerusalem, Josephus observed: "He who first built it was a potent man among the Canaanites and is in our tongue called [Melchizedek] the Righteous King, for such he really was; on which account he was [there] the first priest of God, and first built a temple [there], and called the city Jerusalem, which was formerly called Salem." ("The Wars" 6.10.1; emphasis added). And, most important for our study the legends attest that Melchizedek was both king and priest in Salem (Hebrews 7:1; Ginzberg 1:233).
The scriptures also make clear that Melchizedek is a marvelous type of Christ. His name comes from two Hebrew roots, melekh (king), and tzedek (righteousness), Melchi-tzedek meaning literally "king of righteousness" or "my king is righteousness." [Robert L. Millet, "The Holy Order of God," in The Book of Mormon: Alma, The Testimony of the Word, p. 80]
Alma 13:14 Melchizedek, who was also a high priest after this same order ([Illustration]): Chart: A Latter-Day Saint View of Melchizedek. [Dennis A. Wright, " 'None Were Greater,' A Restoration View of Melchizedek," in The Ensign, February 1998, p. 33]
“Melchizedek”
Why did Alma2 bring up the example of "Melchizedek" (Alma 13:14-17) in preaching to the people of Ammonihah? One possible reason might be that many of these people were Mulekites, had Mulekite blood in them, or were under the power of Mulekite leaders (see the commentary on Alma 8:20; 10:1-4), and thus belonged to the tribe of Judah. The Jews believed that salvation came by lineage from Abraham. More importantly, and unlike the repentant people of the land of Melek (see Alma 8:4-5), the Jews (Mulekites) of Ammonihah were hardened in their unrighteousness. If the traditions of the unrighteous Jews at Jerusalem had been passed down through Mulek, then Alma's arguments to these people of Ammonihah about the holy priesthood of God seems to come to life. It is Alma's contention that:
1. Sanctification through the holy priesthood comes because of faith, repentance, obedience, the blood of the Lamb, and the Holy Ghost. It doesn't come just by birthright (Alma 13:1-5,10-12). This view was not espoused by the unrighteous Jews at Jerusalem.
2. The purpose of the priesthood is to teach the commandments "unto the children of men, that they also might enter into [the Lord's] rest" (Alma 13:6). Thus, the gospel was intended for all God's children and not just for the Jews.
3. The holy priesthood was "without beginning of days or end of years" (Alma 13:7). Therefore, the covenant was established before Abraham, the man to whom the Jews looked for their rights to the priesthood (1 Nephi 6:4).
4. The order of this priesthood was after "the order of the Son, the Only Begotten of the Father" (Alma 13:9). This meant that Christ was the prototype for all those who followed.
Robert Millet points out that Melchizedek is a marvelous type of Christ. His name comes from two Hebrew roots, melekh (king), and tzedek (righteousness), Mechi-tzedek meaning literally "king of righteousness" or "my king is righteousness."
In writing his epistle to the Hebrews, Paul spake of Christ who "glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, today have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchizedek" (Hebrews 5:5-6). "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered" (Hebrews 5:7-8, emphasis added).
Most of us have heard these verses quoted scores of times, particularly verse eight, in reference to the place of obedience and suffering in the process of the Son of God becoming perfect. There is, however, a fascinating note at this point on the manuscript page in the Joseph Smith Translation; it states that verses seven and eight "are a parenthesis alluding to Melchizedek and not to Christ" (see footnote "a" to Hebrews 5:7 in the LDS Bible). That is to say, Melchizedek, though a son, learned obedience by the things which he suffered. But is such not true of Christ? Certainly. Elder McConkie has suggested, it is true of both. (see McConkie, Doctrinal 3:157; see also Promised 450-451). [Robert L. Millet, "The Holy Order of God," in The Book of Mormon: Alma, The Testimony of The Word, pp. 80-81]
Note* Thus, the last contention of Alma seems to be that by obedience to priesthood covenants, Melchizedek (or any man) could become like the Son of God. [Alan C. Miner, Personal Notes]