The Death of the Messiah (Continued)

Sacrifices and Offerings

FROM MOSES TO DAVID

This principle of substitution becomes much clearer in the second book of the Pentateuch. The family of Jacob, the patriarch renamed Israel, became a nation in Egypt. There they prospered and flourished until they numbered in excess of two million souls. But a new dynasty of Pharaohs changed their fortunes, and they were enslaved and abused. For their deliverance, God raised up Moses—mediator, leader, historian, and orator—to deliver Israel from bondage. The extraction of Israel from Egypt turned on a single event. It was the destruction of the strength of Egypt, represented by the firstborn sons of all families; and the preservation of the strength of Israel, also represented by the firstborn sons of all families. God could have delivered Israel without instituting the Passover feast which incorporated a blood sacrifice, but His higher reasoning decreed that the deliverance from Egypt, which will later be used to illustrate the salvation of souls, should be based on the shedding of blood, for Jesus was already pre-ordained to be a Passover lamb of nobler blood. The male firstborn of each Israelite family was spared, because an animal was sacrificed in his place. Lambs of a year old were mostly chosen and killed, although a kid from the goats could be used. The blood of the animal was applied to the doorframes of each Israelite home. “Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you” (Ex. 12:13). The meat of the animal was roasted to supply a last meal in Egypt giving them strength for the journey. So, on the night of the exodus, the nation of Israel was taught the principle of substitution. So important was the event that it was incorporated into the legislation of the nation, and used as an educator for all future generations (Exod.12.24).

The repeating of the history of Israel, from Abraham to the Exodus, was assimilated into the annual Passover festival, thus maintaining the nation’s awareness of their substitutionary roots and also the need for a continuing sacrifice. It was not until Jesus died on the cross of Golgotha during the Passover festival, that the need for the death of countless Paschal lambs was quenched. From then on, no further lambs needed to die because Jesus, the Lamb of God, had died and taken away the sin of the world.

The escape from Egypt was only the first step in Israel becoming nationally aware of the interest of YHWH. They were directed to the mountain where Moses had his call to be their deliverer, there to receive the moral, ethical and sacerdotal laws that would distinguish them as a kingdom of priests in the service of their God. It was there they entered into a conditional covenant, and committed themselves to the service of the LORD.

The Mosaic Covenant

As the Abrahamic Covenant is foundational for the salvation of the world, the Mosaic Covenant is foundational for the coming of Messiah and the B’rit Hadashah (the New Covenant). The New Covenant, the priesthood of Christ, and the sacrifice of Christ are all illuminated if we understand the necessity of the priestly system that operated in Israel, for the New Covenant permanently applies and fulfills the principles of both the Abrahamic and Mosaic Covenants.

All sacrifices, from Abel to Christ, must of necessity have a connection as to their essential meaning. I would suggest that all Israel’s sacrifices looked back to Abraham’s offering of Isaac for foundational meaning and forward to Jesus for ultimate fulfillment. They all pre-suppose penitence, faith and a plea for mercy. In the chain of offerings from Abel’s lamb to the Lamb of God there are perhaps three major punctuation marks. They are:

1. the binding of Isaac on Moriah and

2. the commissioning of the Tabernacle and Priesthood at the birth of the nation of Israel.

3. the later establishment of the Temple on the site where Isaac had been offered.

Israel’s Call

The call of Israel was to function for humanity in the essential priestly role before God for the sake of the redemption of the world. How successful they were in their commission is not under scrutiny at this juncture, but their calling as a ‘kingdom of priests’ seems clear. This priestly role operated through the sacrificial system. There intercession was made for the sins of Israel as well as for the whole human race, that all might be reconciled to God. Its firm foundation was the powerful covenant relationship between God and Abraham.

Any that wished to worship YHWH were required, not only to relate to Israel, but to be adopted by Israel. Personal access to YHWH was through the Aaronic priesthood, and only those that had embraced the Abrahamic covenant and converted to Judaism could present an offering through the sons of Aaron. During the Temple period this exclusivity was demonstrated by the wall of separation. Only those who had embraced fully the Mosaic covenant and become obedient to the Law were permitted to draw near to the court of priests where the offerings were made. The wall of separation guarded by Temple officials prevented Gentiles from entering the court of Israel. Israel was the vine brought out of Egypt and planted in Canaan. The dispensation that began with the exodus required any and all who wished to worship the Lord God to be a part of that vine. When the second Temple was built, that truth was stated visually, for the doorway to the holy place in the Temple had an entwining golden vine surrounding it. There could be no entry into the presence of God but through the ‘Gate of the Golden Vine’. This principle was called for and established by God (not by Moses), and was fundamental to the survival and salvation of any and all who wished it. Israel was chosen, not because the nation was better or greater than any other, but simply because God is sovereign. Because of their calling, Israel’s ministry and intercession is at the heart of all blessing. As the meaning of their call, as it was developed in the Mosaic Covenant, is further comprehended, it will be understood that the concept of priesthood is central to the recovery of humanity and the resumption of the original purpose of God when He first said, “Let Us make man in Our image, according to Our likeness” (Gen. 1:26).

The most significant role for Israel’s priesthood was to educate Israel, and through them bear testimony to the nations, that the grace of God was only obtained by approaching Him through the principle of blood sacrifice. They were required to demonstrate that the mercy of God could balance the righteousness of God only when God’s clear instructions were followed. Moreover, the sacrifices had to be offered in faith. Lack of faith negated any benefit that was available from the sacerdotal system. While the priestly function operated at all times of the year, there were listed ‘appointed times’ that were designated ‘feasts of the Lord’. At three of these the strength of Israel, its manpower, was called to wait upon the Lord at the location where He placed His Name. This, for a great part of the Mosaic dispensation, was the Temple at Jerusalem.

Furthermore, the nation, secure under the blanket of permanent priestly activity, was intended to act as a testimony to the nations by exhibiting Israel’s quality of life which resulted from its submission to the Torah, the instruction of God. This was designed to foreshadow the Kingdom of God. It was to be in stark contrast to Adam’s fall which was directly connected to the desire for knowledge, that is, he ate the fruit of the tree of the knowledge of good and evil despite the LORD’s prohibition. If he had resisted the temptation, the instruction of God (Torah) would have supplied all that he desired. For the nation of Israel, their obedience to Torah would witness to the power of God in their midst and His ultimate place as Lord over all the earth. Because of the invincibility of God, the nation that was chosen, called and gifted, would also be invincible if they remained faithful to their call.

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