The Context of the Crux at Hebrews 5, 7-8 117 In terms of the tôdâ the first stage of Christ’s priesthood is the one in which the once-for-all-sacrifice of Himself takes place; the second stage of Christ’s priesthood is the one in which He has arrived at his definitive priestly perfection (cf. the word teleiwqeiv~ at 5,9) and in which He becomes a ‘cause of eternal salvation’ (ai[tio~ swthriva~ aijwnivou). This is the stage in which the Christians are urged to ‘draw near’ (prosevrco- mai), a word with cultic overtones, is often used in Hebrews (cf. Heb 4,16; 7,25; 10,1.22; 11,6; 12,18.22) 74. c) The Relation of Hebrews 5,1-10 to the Priesthood of Christ according to the Order of Melchizedek The importance of Christ as lovgo~ (according to the interpretation being advanced in this article) can hardly be exaggerated for the section Heb 3,7 – 6,20, for it dominates by reason of its place and by reason of its function. Given this interpretation, it comes as no surprise to find at Heb 5,1-10 a sub-section which is built around the belief that Christ at His resurrection became a priest of the order of Melchizedek. Now Melchizedek, in his appearance in Hebrews, is contrasted with the Levitical priesthood of the old dispensation: ‘Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened to the Son of God he remains a priest in perpetuity’ (. . . apatwr ajmhvtwr ajgenealovghto", mhvte ajrch;n hJmerw`n mhvte zwh`~ jv telo~ e[cwn, ajfwmoiwmevno~ de; tw`/ uiJw`/ tou` qeou`, menei iJereu;~ eij~ to; v v dihneke") (Heb 7,3). And the contrast with the Levitical priesthood is v made with explicit reference to ‘perfection’ or ‘completion’ (teleiwvsi") (7,11). Thus, when the reader comes upon these words in Chapter 7 of Hebrews, there should be no surprise. For Melchizedek is a defining fig- ure for the purposes of the author of Hebrews, given his conviction of the centrality of the priesthood of Christ for the fulfillment of the promise of progeny made to Abraham after the Aqedah. If Melchizedek’s priesthood is like Christ’s priesthood, it is clear that the people who are shaped by Christ’s priesthood will be like Melchizedek’s atemporal existence: without father, without mother, without genealogy, without beginning of days or end of life because made like the Son of God 75. 74 «Prosercomai in cultic contexts is not to be understood as ‘approach’ in contrast v to ‘arrive,’ but rather of communion with God in worship—the fulfilment, for Hebrews, of what the old dispensation could not achieve» (Ellingworth, Hebrews, 677-678. At p. 671 Ellingworth remarks: «Prosevrcomai (cf. 4:16) is always used in Hebrews of wor- ship or nearness to God, but there is nothing to support a reference to the Lord’s Supper.» As is clear from the approach of the present writer, based as it is on the tôdâ, this judgment with regard to the Eucharist does not seem correct. 75 Cf. above, n. 50.