Historically the Messiah fulfilled the symbolism of the Day of Atonement when He offered Himself a sacrifice for sin on Golgotha. Because of that, the ceremonies of the Day of Atonement are at the heart of the letter to the Hebrews. There, the writer presents the Messiah as a High Priest. Writing of Jesus, the author declares, “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.” (Heb. 2:17)
The service of this High Priest, while based on the Aaronic priesthood, is different, is higher, and is better. He is a Melchizedekian High Priest, that is, a King/Priest. Since the king had to come from Judah and the High Priest from the tribe of Levi, the priests of the family of Aaron could not hold both anointed offices. But Jesus, of the tribe of Judah and appointed High Priest by God, holds both offices simultaneously. He is a King/Priest like Melchizedek, and because He is eternal, His priesthood is forever. The writer to the Hebrews made the point that since the priesthood of the Messiah is greater/higher/better, it replaced the Aaronic priesthood. And because it is an eternal priesthood, it will never itself, be replaced. Even so, he used the activity of the Aaronic High Priest on the Day of Atonement to demonstrate the greatness of the work of Christ. The sacrifice of the Messiah on Golgotha was likened to the blood sacrifice in the outer court, the priests’ court, but declared to be superior because it obtained eternal redemption; whereas the Levitical sacrifice had to be repeated annually because it only had a limited value. The Levitical atoning sacrifice is stated in Hebrews 9:7, “But into the second part (the Holiest of All) the high priest went alone once a year, not without blood” (Heb. 9:7) while the superior sacrifice of Christ is identified in verse 12 of the same chapter: “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption” (Heb. 9:12).
In explaining the ministry Christ has taken up, the writer to the Hebrews focuses on the distinction between the true sanctuary, in which Christ is now active, and the earthly sanctuary, which was a mere shadow of the heavenly. The priests’ daily service in the outer chamber and the yearly entrance into the Holy Place by the High Priest, indicated that this earthly service was ineffectual – it was only shadow. But the Messiah, the High Priest of our profession, entered the heavenly sanctuary, once, for all, not repeatedly, and not by the blood of animals. The Messiah’s ministry purifies the conscience, giving full forgiveness for sins as the fulfillment of the New Covenant promise.
The writer gives four contrasts to indicate the full significance of Christ’s priestly work.
(1) Christ, as High Priest, has entered not into a sanctuary of this creation, but into heaven itself, into the very presence of God. This means that the approach to God has been perfected, not in shadow but in reality. Christ has opened up full access into God’s presence. The author of Hebrews calls Him the forerunner into the Holiest of all; “… behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek” (Heb 6:19,20). The word ‘forerunner’ suggests there will be others to follow. The High Priest of the order of Aaron could never be a forerunner. None dared follow him into the Inner Sanctum. But Jesus bids us enter, to “come boldly to the throne of grace” (Heb 4:16).
(2) His sacrifice needed no repetition. It was once, for all. The Greek words ἅπαξ (hapax) (translated ‘once’) and ἐφάπαξ (ephapax) (also translated ‘once’) are used 6 times (7.27; 9.12; 9.26; 9.28; 10.2; 10.10) as also μίαν (mian) (translated ‘one’) (10.12) and μιᾷ (miai) (also translated ‘one’) (10.14) to emphasize His single sacrifice. The priests repeated their work because it was ineffective, but Christ does not need to repeat His, because it is effective. The ‘once and for all’ nature of Christ’s sacrifice is seen in the fact that the Aaronic priest stood while serving, while Christ sat down at God’s right hand because His offering was finished. It had been fully accepted and no further offering was required. His atoning work was done, as declared: ‘Now where there is remission of these, there is no longer an offering for sin’. (Heb 10.18) “Done is the work that saves, once and forever done; Finished the righteousness that clothes the unrighteous one.” (Horatius Bonar)
(3) The third contrast focuses on the nature of Christ’s sacrifice. He entered the sanctuary, not by means of the blood of sacrificed animals but by means of His own blood, since He offered Himself on the cross by the will of God. The ceremonies of the Mosaic Covenant established the principle that blood sacrifice was required,
(i) to inaugurate a covenant,
(ii) to purify the tabernacle and its vessels and
(iii) for the forgiveness of sins, for, “almost all things are purified with blood, and without shedding of blood there is no remission” (Heb. 9:22).
Similarly the blood of the Messiah,
(i) inaugurated the New Covenant,
(ii) brought about purification, and
(iii) achieved forgiveness of sins.
(4) The fourth contrast concerned the effect of the Messiah’s High Priestly work. It sanctifies, not in some external, ceremonial way, but in reality. It cleanses the conscience, and provides full and eternal forgiveness. This is described in many ways, such as eternal redemption; or the cleansing of the conscience; or the removal of sin; or the perfecting of the worshipper; or sanctification; or the forgiveness of sins and lawless acts, etc.
More next time
No comments:
Post a Comment