Biblical Eloquence in Hebrews 7

Hebrews is one of my favorite passages of scripture. Unlike most of the Paulian Epistles, it was written to an audience whose Jewish background was extensive. They particularly understood the symbolism related to the temple and Priesthood. This made Paul's description vivid and powerful:

 1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

 4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

 5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

 7 And without all contradiction the less is blessed of the better.

 8 And here men that die receive tithes; but there hereceiveth them, of whom it is witnessed that he liveth.

 9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

 10 For he was yet in the loins of his father, when Melchisedec met him.

 11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

 12 For the priesthood being changed, there is made of necessity a change also of the law.

 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

 15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.

 18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

 20 And inasmuch as not without an oath he was made priest:

 21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

 22 By so much was Jesus made a surety of a better testament.

 23 And they truly were many priests, because they were not suffered to continue by reason of death:

 24 But this man, because he continueth ever, hath an unchangeable priesthood.

 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

 26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

This chapter is a careful comparison between Christ and Melchisidec, designed in such a way that one familiar with Jewish lore coulod draw the parallels. I've picked some "impact lines", highlighted in blue, to examine how he does so. 

One of Paul's greatest tools was juxtaposition for the purpose of contrarium. Several times in this chapter, he compares the mortal, imperfect nature of earthly priests and the immortality and perfection of Christ. In verses 23 and 24, he uses this comparison to establish why there is only one high priest, and why it must be Christ. Christ, having overcome death, is in a unique position to hold power. While men eventually must pass on to death, Christ has no such weakness. The comparison powerfully drives this point home. 

Anemnesis is also used throughout. By calling to mind the actions of Abraham paying tithes, he reminds those with a Jewish background of the need for a mediator. As great a man as Abraham was, he was still reliant upon another, greater one for his temporal offering. In this way, Abraham stands in as a surrogate for us, and we realize that we must make our offering to and through Christ.