The Context of the Crux at Hebrews 5, 7-8 111 Christ is intrinsically connected with the promise of progeny made to Abraham: it is through Christ’s priesthood that this progeny is definitive- ly realized.51 Finally, this promise of progeny which is connected with the priesthood of Christ is seen through the prism of the Aqedah: the prom- ise of progeny is viewed as being particularly certain because it is rein- forced by God’s oath given after Abraham passed God’s test of ‘faithful perseverance’ (Heb 6,13-15). Thus the Aqedah, by reason of the rein- forcing oath of God with regard to his previous promises, has a special relation to those promises 52. f ) The Structure of Hebrews 3,7 – 6,20: A Summary A summary of the above considerations yields the following outline: A 3,7-14 Citation of Ps 95,7-11 and paraenesis based uJpovstasi" B 3,15 – 4,7 The ‘rest’ of Ps 95,7-11 is the ‘rest’ of Gen 2,2 C 4,8-11 Anticipatory paraenesis looking forward to 4,12 D 4,12-13 oJ lovgo", stronger than a ‘two-edged knife’ C’ 4,14-16 Consequent paraenesis following on 4,13 B’ 5,1-10 A’ 5,11 – 6,20 Summarizing paraenesis negative and positive The entire section 3,12 – 6,20 is about the two promises made to Abraham of land and progeny. The section 3,7 – 4,13 is primarily about the promise of land, and indicates that the goal of this promise is no this re-ordering, the divine promises hold an essential but subordinate place» (Ellingworth, Hebrews, 409). In other words, the type of priesthood is crucial for the promises. And since, in Hebrews, ‘promises’ refer primarily to the land and progeny promised to Abraham, Christ’s priesthood is crucial for the spiritualization of these promises. Underlying all of these considerations is the role of Melchizedek in Hebrews. Since the entirety of chapter 7 of the epistle is given to him, it is clear that this role is not inconsiderable. The superiority of Melchizedek over Abraham is stated explicitly in 7,4. What seems to be at stake here is the replacement of Abraham by Melchizedek as the symbolic head of the new (Christian) people. The priestly nature of this people, based on the priesthood of Christ the Son of God, is implied by the author of Hebrews when he says that Melchizedek is ‘likened’ (ajfwmoiwmevno") to the Son of God and remains a priest forever (7,3): it is Christ who is the center and source of the new Christian people, and Melchizedek serves as the Scriptural elucidation. But Christ does not become the ‘Father’ of this Christian people. Precisely because He is Son they become related to God the Father in a special way through Him. In Hebrews, in a very real sense, God the Father replaces Abraham as the ‘father’ of the Christian people. 51 Cf. Swetnam, «Hebrews 3,7 – 10,39», 137. 52 Cf. Heb 11,17, where Abraham, on the occasion of his sacrifice of Isaac, is described as ‘the one who had received the promises’ (oJ ta;~ ejpaggeliva~ ajnadexav- meno"). The use of the plural with regard to the promises is all the more significant in the light of v. 18, which singles out the promise of progeny.