Imagine an ancient Moabite gazing down upon the Tabernacle of Israel from a hillside. This Moabite is attracted by what he sees so he and his wife descend the hill and make their way toward the Tabernacle. They walk around this high wall of dazzling linen until they come to a gate and at the gate, they see a man.
“May we go in there?” they ask, pointing through the gate to where the bustle of activity in the Tabernacle’s outer court can be seen. “Who are You?” demands the man suspiciously. Any Israelite would know they could go in there. “We’re from Moab”, they reply. “Well, I’m very sorry, but you can’t go in there. You see, it’s not for you. The Law of Moses has barred all Moabites from any part in the worship of Israel” (Dt. 23:3).
The Moabites looked so sad and said, “Well, what would we have to do to go in there?” “You would have to be born again,” the gatekeeper replies. “You would have to be born an Israelite”. “Oh, we wish we had been born Israelites”, they say and as they look again, they see one of the priests, having offered a sacrifice at the bronze altar and cleansed himself at the bronze basin and then they see the priest enter the Tabernacle’s interior. “What’s in there?” they ask. “Inside the main building, we mean”. “Oh,” the gatekeeper says, “That’s the Tabernacle itself. Inside it contains a lampstand, a table, and an altar of gold. The man you saw was a priest. He will trim the lamp, eat of the bread upon the table and burn incense to the living God upon the golden altar”.
“Ah,” the Moabites sigh, “We wish we were Israelites so we could do that. We would so love to worship God in there and help to trim the lamp and offer Him incense and eat bread at that table”. “Oh, no”, the gatekeeper hastens to say, “even I could not do that. To worship in the Holy Place one must not only be born an Israelite, one must be born of the tribe of Levi and of the family of Aaron”. “And even if she was born of the tribe of Levi and of the family of Aaron, your wife couldn’t go in there, because only males are allowed” (Ex. 27:21). Sadly, the Moabite woman turned away. She had no hope in all the world of ever entering there!
The man from Moab sighs again, “I wish that I had been born of Israel of the tribe of Levi of the family of Aaron”, and then, as he gazes wistfully at the closed Tabernacle door, he says, “What else is in there?” “Oh, there’s a veil. It’s a beautiful veil I’m told and it divides the Tabernacle in two. Beyond the veil is what we call ‘the Most Holy Place’”. “What’s in the Most Holy Place?” the Moabite asks. “Well, there’s the sacred chest in there and it’s called the Ark of the Covenant. It contains holy memorials of our past. Its top is gold and we call that the mercy seat because God sits there between the golden cherubim. Do you see that pillar of cloud hovering over the Tabernacle? That’s God’s visible presence. It rests on the mercy seat”, said the gatekeeper.
Again, a look of longing comes over the face of the Moabite man. “Oh,” he said, “if only I were a priest! How I would love to go into the Holy of Holies and gaze upon the glory of God and worship Him there in the beauty of His holiness!’. “Oh no!” said the man at the gate. “You couldn’t do that even if you were a priest! Only the high priest can enter the Most Holy Place. Only he can go in there. Nobody else!”
The heart of the man from Moab yearns once more. “Oh,” he cried, “If only I had been born an Israelite, of the tribe of Levi, of the family of Aaron. If only I had been born a high priest! I would go in there every day! I would go in there three times a day! I would worship continually in the Most Holy Place!”. The gatekeeper looked at the man from Moab again and once more shook his head. “Oh no,” he said, “you couldn’t do that! Even the high priest of Israel can go in there only once a year, and then only after the most elaborate preparations and even then only for a little while”.
Sadly, the Moabite turned away. He had no hope in all the world of ever entering there!
That’s the old way. But it’s not the end! There’s more!
The new way
As Gentiles, the Moabites were, “excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Eph. 2:12NIV). But Jesus changed this situation. “But now in Christ Jesus you who once were far off (like the Gentile Moabites) have been brought near (like theJewish High Priest) by the blood (death) of Christ” (Eph. 2:13). The old way to God, which was exclusive to the Jews, has been replaced by the new way, which is open to everyone. Here’s how it happened.
When Christ died “the curtain of the temple was torn in two from top to bottom” by an earthquake (Mt. 27:51, 54; Mk. 15:38; Lk. 23:45). This signified that all people could now have access to God through Christ’s vicarious (substitutionary) death. And they don’t have to come via human priests.
“Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place (like the High Priest) by the blood (death) of Jesus, by a new and living way opened for us through the curtain, that is, His body, and since we have a great priest (Jesus Christ) over the house of God (all true believers, Heb. 3:6), let us draw near to God (in prayer, praise and worship) with a sincere heart and with the full assurance that faith brings” (Hebrews 10:19-22). The curtain represented the body of Christ and its tearing represented His death. By this act, God indicated that all believers have access to God. They could be close to Him like the High Priest, not distant like the Moabites and the gatekeeper. This new way of approaching God is open to all who trust in Christ’s sacrificial death when they come in sincerity, assurance, salvation, and sanctification (Heb. 10:22).
So today, “there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Gal. 3:28). All true Christians have the same spiritual status. “Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all” (Col. 3:11). As far as their standing before God is concerned, all believers are on the same level. No believer is spiritually superior to anyone else.
While the old way of approaching God illustrated the new way; the new way is superior to the old way.
This blogpost is based on an illustration in “Exploring Hebrews” (p.94-96) by John Phillips (2002), which was brought to my attention by Jared Wilson.
Written, March 2016
Also see: What does Galatians 3:28 mean?
I have collection of vinyl musical records, but no record player because they are obsolete today. Likewise, audio cassette tapes are obsolete. And CDs are heading that way as well! Smart phones have replaced alarms, diaries, low quality cameras, calculators, MP3 players, and GPS devices. These are also obsolete! New technology replaces the old.
Let’s look at the roles of priests in public worship in Old Testament times and whether there are any implications for the New Testament church. We will see that because Christ’s sacrifice atoned for our sin, we no longer need priests. They are obsolete because there is no need for a human mediator between us and God. But all Christians have a joint responsibility to worship and serve the Lord and to bring the good news about Jesus to all the nations of the world.
The Hebrew noun translated “priest” (kohen, Strongs #3548) occurs 750 times in the Old Testament. It is used frequently for men who represented the people before God by offering sacrifices, carrying out rituals and speaking prayers.
Before the Israelite priesthood was instituted, the heads of families functioned as priests by offering sacrifices to God. For example, Noah, Abram, Isaac, Jacob and Job did this (Gen. 8:20; 15:9-10; 26:25; 31:54; Job 1:5).
God’s covenant with Israel provided for two types of priests, individual and national.
The high priest was the head of priestly affairs and the spiritual head of Israel. He had special duties, like entering the Most Holy Place of the temple annually on the Day of Atonement (Lev. 16). The high priest wore special clothing that symbolized the nature and importance of his office. There was only one high priest at any given time. He was chosen by God (Heb. 5:1, 4). And he represented all the Israelites as he made “atonement for the sins of the people” (Heb. 2:17NIV).
Priests were male descendants of Aaron, the first high priest (Ex. 28:1 – 29:46). The priests served in the tabernacle and then the temple. Their main function was to offer continual sacrifices to God in order to atone for sin. They were also teachers and judges and wore special clothing. However, this priesthood was never intended to be permanent (Heb. 7:11). In the New Testament we see that Christ completed and superseded the Aaronic priesthood.
Levites were male members of the tribe of Levi. They assisted the priests, sang psalms, kept the temple courts clean, and assisted with sacrifices and teaching. As the priests and Levites worked full-time in the tabernacle and temple, they were supported by the people’s tithes (10% of their income) and by eating some of the sacrifices. So by profession they were priests and Levites; that was their occupation.
Jewish public worship was carried out by priests, who were all male. There were no female priests. Does this have any implications for public worship in church today?
Also, there was a clear separation between the priests and the people in Jewish public worship. Does this have any implications for public worship in church today?
According to the Mosaic covenant, animal sacrifices to God can only be offered to God on altars at the tabernacle or the temple in Jerusalem. As the Jewish temple in Jerusalem was destroyed by the Romans in AD 70 and it hasn’t been rebuilt since then, no Jewish priests have offered sacrifices for the past 1,945 years. This is why there are no individual Jewish priests today.
When Moses was on Mount Sinai God gave him this message for the Israelites, “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation” (Ex. 19:5-6). Here the nation of Israel is referred to as “priests”, those who serve in the presence of God. This conditional covenant means they could all be priests and all be holy (set apart from other nations).
The Israelites were to constitute God’s kingdom (the people who acknowledged Him as their king) and, like priests, were to be devoted to His service. They were to be “holy” (set apart) to do God’s will (Dt. 7:6; 14:2, 21; 26:19). In their priestly role, the Israelites were to be channels of God’s grace to the nations, leading to their salvation (Gen. 12:2-3; Is. 49:6; 61:6). In a coming day, the Gentile nations will follow the God of the Jews and there will be peace and security (Zech. 2:11; 3:1-10; 8:20-23). This didn’t happen in Old Testament times because the Jews disobeyed the covenant. However, they will fulfil this role in a coming day when they recognize Christ as the Messiah under the new covenant.
New Testament priests
The Greek noun translated “priest” (hiereus, Strongs #2409) has a similar meaning to kohen in the Old Testament. It’s used in the book of Hebrews for Melchizedek, Jewish priests, and Jesus Christ. But it’s never used in Scripture to describe a sub-group of people within the church. One of the reasons for this is that because of Christ’s sacrificial death there was no longer a need to offer sacrifices for the sins of the congregation. Because “sacrifice for sin is no longer necessary” (Heb. 10:18), the priests that made these sacrifices are also no longer necessary. This is why there were no priests in the New Testament church.
In the book of Hebrews, Jesus is described as a priest who offered a perfect sacrifice for the sins of humanity. He is also a high priest in God’s presence on our behalf. He is a superior high priest to those under the old covenant. The priesthood of Christ completed and superseded the Aaronic priesthood (Co. 2:17; Heb. 5-10).
The fact that the curtain of the temple was torn in two when Christ died symbolized that His death opened new access to God (Mt. 27:51; Mk. 15:38; Lk. 23:45). No longer did their access to God depend on a human priest and animal sacrifices. Today all Christians can approach God through Christ (Jn. 14:6; Rom. 5:1-2; Eph. 2:18; Heb. 6:19-20). They can confess their sins directly to God (Mt. 6:12; Lk. 18:13; Acts 2:37-38; 17:30). So, they don’t need a priest as a mediator.
There are no individual priests mentioned in the New Testament church to carry out priestly functions for other Christians. Instead Peter writes, “you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ (1 Pt. 2:5)”; and “you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of Him who called you out of darkness into His wonderful light” (1 Pt.2:9).
This letter was written to Christians who were scattered throughout Asia Minor (modern Turkey) (1 Pt. 1:1). And these verses are in a section that describes a Christian’s privileges and duties (1 Pt. 1:1 – 2:10).
In these verses, Christians are said to be priests that are both holy and royal. They are “holy” because they serve a holy God (1 Pt. 2:5). The “spiritual sacrifices” they offer are Christian worship and service to God and His purposes. They can offer their bodies (Rom. 12:1), offer money or material goods (Phil. 4:18; Heb. 13:16), offer good works (Heb. 13:16), offer praise (Heb. 13:15), and serve the Lord (Rom. 15:6). For example, Paul called his proclamation of the gospel a “priestly duty” (Rom. 15:15-16).
Christians are also said to be “royal” because they are privileged (1 Pt. 2:9). This term is associated with being “a chosen people”, “a holy nation” and “God’s special possession”, which reminds us of the Jews and Exodus 19:5-6. Through Christ, they had direct access to God. This also implies that Christians should be priests to all nations. Of course this must involve bringing them to Jesus Christ as the high priest. So as Jews were God’s special people in Old Testament times, Christians are God’s special people today. Peter says that our response should be to praise God (1 Pt.2:9).
John also says that Christians have been made a kingdom and priests to serve God the Father (Rev. 1:6; 5:10; 20:6). As priests they have free access to God, and offer up the sacrifices of praise and thanksgiving, and of grateful service.
So what happened to the Jewish priests? There are no individual Jewish priests today because there is no Jewish temple.
It’s significant that there were no Christian priests in New Testament times to mediate between God and people, as we find in the Old Testament. Because of Christ’s sacrificial death, there is no longer a need to offer sacrifices for sin. As the role of priests in the Old Testament wasn’t carried over into the church, the fact that they were male has no implications for the gender roles in Christian public worship. Likewise in Christian worship, there is no need for a clear separation between a sub-group (like the priests) and the rest of the people.
What about other roles that were carried out by Jewish priests and Levites?
• They were spiritual leaders. The model for the overall leadership in the New Testament church is a group of male elders (1 Ti. 3:1-7; Ti. 5-9).
• They inherited their role. This was not the case for elders in the New Testament church.
• Their needed to behave appropriately. Likewise for elders in the New Testament church.
• They spoke public prayers. There are no models indicating who did this in the New Testament church.
• They carried out rituals. There are no models indicating who led the Lord’s Supper in the New Testament church. Some baptisms were done by missionaries, such as Philip and Paul.
• They were prominent in public worship and rest of the people were spectators. There are no models for this in the New Testament church.
• They taught. Those with the gift of teaching taught in the New Testament church.
• They judged. Paul says that Christians should resolve civil disputes rather than taking them to court (1 Cor. 6:1-6). Also, a spiritual Christian can help one who has fallen into sin (Gal. 6:1-2). Jesus also gave a process for dealing with a sin (Mt. 18:15-20).
• They wore special clothing. There is no instance of this mentioned in the New Testament church.
• They sang psalms. There is no mention of song leading in the New Testament church.
• They kept the temple courts clean. The New Testament church usually met in people’s homes.
• They were professional. In the New Testament church there was provision for financial support as required for apostles (1 Cor. 9:4-14), elders (1 Ti. 5:17-18), teachers (Gal. 6:6) and missionaries (Phil. 4:4-19). But each of these could also be tent-makers like Paul.
So the only types of Christian “priesthood” in the New Testament are the High Priesthood of Jesus Christ (Heb. 2:17; 3:1), and the priesthood of all believers (1 Pt. 2:5, 9; Rev. 1:6).
We have seen that the roles of priests in public worship in Old Testament times have no implications for gender roles in church meetings today. Because Christ’s sacrifice atoned for our sin, we no longer need priests. They are obsolete because there is no need for a human mediator between us and God. However, because they are God’s special people, all Christians have a joint responsibility to worship and serve the Lord and to bring the good news about Jesus to all the nations of the world.
Written, December 2015
Apple products are declared “obsolete” if they haven’t been manufactured for at least 7 years; and “vintage” if they haven’t been manufactured for at least 5 years. Spare parts and service isn’t available for all obsolete products and for most vintage products.
Today we will see that the Jewish temple is now obsolete. Because Christ’s sacrifice atoned for our sin, we no longer need a temple where priests offer animal sacrifices. Instead of living in a special building, God now lives in His people. This means that congregations of people are more important than the buildings they use.
In about 1450 BC, the Hebrew tabernacle (a tent) was built in Sinai and transported to Canaan, where it was later superseded by the temple in Jerusalem. The first temple, completed by king Solomon in about 950 BC, was destroyed by the Babylonians in 586 BC. The Babylonians were God’s agents in this judgment of Judah’s idolatry which was called “the day of the Lord” (Jer. 1:14-16; 4:5-17; 5:15-19; 9:11; 12:7-15; 19:3, 11; 21:3-7; Zeph. 1:1-18). The temple was rebuilt after the Babylonian exile by Zerubbabel in 538-515 BC. Later, king Herod renovated and expanded this temple, commencing in 19 BC (Jn. 2:20). It took 46 years to complete the main building and another 36 years to finish the entire Temple complex.
The house of the Lord
The term “the house of the Lord” (Strongs #1004 #3068) appears about 221 times in the Old Testament. It meant a place of worship such as the tabernacle and the temple. The following verses show that it’s synonymous with the “temple” (#1964) of the Lord.
“One thing I ask from the Lord, this only do I seek: that I may dwell in the house of the Lord all the days of my life, to gaze on the beauty of the Lord and to seek Him in His temple” (Ps. 27:4NIV).
“He then brought me into the inner court of the house of the Lord, and there at the entrance to the temple, between the portico and the altar, were about twenty-five men” (Ezek. 8:16).
“This is what the Lord Almighty says: “Now hear these words, ‘Let your hands be strong so that the temple may be built.’ This is also what the prophets said who were present when the foundation was laid for the house of the Lord Almighty.” (Zech. 8:9).
The tabernacle/temple was a place for God to live amongst His people the Israelites (Ex. 25:8-9; 29:45-46; 2 Chron. 6:2; Isa. 8:18). God’s presence was shown by the cloud above them (Ex. 40: 34-38; 1 Ki. 8:10-11). Although Solomon said that God lived in the temple, he knew that God wasn’t restricted to one place (1 Ki. 8:13, 27). Before the end of the first temple, Ezekiel had a vision of God’s glory departing from the temple because of the people’s idolatry (Ezek. 8-10).
The tabernacle/temple was where the Jews offered sacrifices to God (Lev. 1:1 – 7:27) and celebrated their festivals, particularly the Passover, Pentecost and the Tabernacles (Dt. 16:16). On such an occasion David said, “I rejoiced with those who said to me, ‘Let us go to the house of the Lord.’” (Ps. 122:1).
After Solomon finished the first temple, God said that if the Israelites turned away from obeying the Lord, then “this temple will become a heap of rubble” (1 Ki. 9:8; 2 Chron. 7:21). And the temple was destroyed for this reason in 586 BC. While Zerubbabel rebuilt the temple, Daniel predicted that it would be destroyed likewise after the Anointed One (Christ) was put to death (Dan. 9:26).
The fact that the curtain of Herod’s temple was torn in two when Christ died symbolized that His death opened new access to God (Mt. 27:51; Mk. 15:38; Lk. 23:45). Priests and animal sacrifices were no longer required. Although the temple was now obsolete, the Jews kept offering animal sacrifices. But God put an end to this when Herod’s temple was destroyed by the Romans in AD 70 (like he used the Babylonians to destroy Solomon’s temple in 586 BC) and it wasn’t rebuilt. These two destructions both occurred on the 9th day of Av (5th month in the Hebrew calendar; which is in July-August in the modern calendar)! As predicted by Jesus, Herod’s grand temple was completely dismantled (Mt. 23:38; 24:2; Mk. 13:2; Lk. 13:35; 19:44; 21:6, 20-24).
God’s house today
What is the “house of God today”? The Bible says that God doesn’t live in a building (Acts 7:48; 17:24). Instead the Christian congregation (church) is said to be “God’s temple”; “Don’t you realize that all of you together are the temple of God and that the Spirit of God lives in you?” (1 Cor. 3:16NLT). In this figure of speech, the collective body of believers is like the temple. In a similar metaphor, they are said to be a “spiritual house” (1 Pt. 2:5).
“But Christ is faithful as the Son over God’s house. And we are His house, if indeed we hold firmly to our confidence and the hope in which we glory” (Heb 3:6). Here the writer explains what God’s house is today. It is made up of all true believers in Christ. Their endurance in the faith (holding firmly to their “confidence” and “hope”) shows the reality of their faith. Those who don’t endure aren’t true believers (Heb. 3:7-19).
As Christ is the head of the church, He is the leader of the “house of God”. The book of Hebrews says He is metaphorically like a great high priest; “we have a great priest over the house of God” (Heb 10:21).
And each Christian’s body is a metaphorical temple of the Holy Spirit (1 Cor. 6:19). So Christians, individually and collectively, are the “house of God” today! What was a physical term in the Old Testament is now a metaphorical one.
Lessons for us
We have seen that God tore the temple curtain when Christ died and He used the Romans to destroy the temple in AD 70. Because Christ’s sacrifice atoned for our sin, we no longer need a temple where priests offer animal sacrifices. So the Jewish temple is now obsolete. Instead of living in a special building, God now lives in His people. This means that congregations of people are more important than the buildings they use. So let’s keep the right balance between people and buildings.
Also, because the “house of the Lord” is no longer a building, we shouldn’t call a church building “the house of the Lord”. God’s people are the house of the Lord (God’s temple) today, whether they are aware of it or not!
Written, November 2015
How Jesus differed from the Jewish High Priest
The outstanding day of the Jewish religious calendar is the Day of Atonement (Yom Kippur). This occurs once a year about six months after the Passover. On this day the high priest made animal sacrifices and entered the Most Holy Place and offered the blood for his sins and as a mediator for those of the people (Heb. 9:7).
The people fasted and did not work on this day (Lev. 23:26-32; Acts 27:9). They also made offerings—the sin offering expressed repentance for minor sins, while the burnt and grain offering represented acts of personal commitment (Num. 29:7-11).
“Atonement” is the act by which God and people are brought together in personal relationship—it presupposes separation and implies reconciliation and forgiveness. This day was given in Old Testament times to maintain the relationship between the people and God. It was when the collective sin of the whole year was dealt with and atoned for.
Day after day and year after year
These offerings occurred day after day and year after year (Heb. 10:1,11). They were a feature of Jewish religious life that taught:
- Sin had created a distance between God and humanity. No one else was allowed in the Most Holy Place; the punishment was death (Lev. 10:1-2; 16:1).
- People must approach God through a mediator; the high priest.
- The mediator could only approach God through the blood of a sacrificial victim—“without the shedding of blood there is no forgiveness” (Heb. 9:22NIV).
This Judaic system was replaced by Christianity when the curtain of the temple was ripped in two from the top to the bottom. This meant that the Most Holy Place where God dwelt was no longer a place hidden from the people. In fact the Jewish temple was destroyed in AD70; it was no longer needed.
Jesus – sacrifice and mediator
Jesus was different. “Unlike the other high priests, He does not need to offer sacrifices day after day, first for His own sins, and then for the sins of the people. He sacrificed for their sins once for all when He offered himself” (Heb 7:27). Christ died for sin “once for all” to bring us to God (Rom. 6:10; Heb. 9:12,26; 10:2,10; 1 Pt. 3:18).
- “Once”. The work is completed! It was necessary and sufficient. He said on the cross, “It is finished” (Jn. 19:30). He secured our salvation forever (Heb. 9:12). It is lasting and permanent. There is no need to repeat it. There is no more need for sacrifices (Heb. 10:17-18).
- “For all”. It was for all people who trust in Him by faith – for all time, past, present and future (Heb. 10:12).
|(new covenant)||(old covenant)|
|Once – based on one act by Jesus Christ||Repetitive – based on a system of daily and annual sacrifices|
|For all – available to all mankind (universal)||Primarily for those in one nation who kept the law, the Sabbath, circumcision etc.|
Jesus was both the mediator between God and people, and the sacrifice. He sacrificed His own blood as “The Lamb of God who takes away the sin of the world”; not that of animals (Jn. 1:29; Heb. 9:12,15). Jesus entered heaven; not the Most Holy Place (Heb. 9:11,24). He also cleansed the inward conscience (Heb. 9:14).
Jesus did this once for all when He sacrificed Himself on the cross and rose back to life again. Everything about Christ was “once for all”. He was unique and His mission was to make salvation available to all humanity. The early believers had to be reminded that Christ’s achievements were “once for all”. So do we.
What can we offer God?
God has done so much for us. He has provided a way for us to get right with God. The sacrificial method is given in the Old Testament and the perfect mediator and perfect sacrifice is shown to be Jesus Christ in the New Testament.
In the New Testament all Christians are pictured as priests (1 Pt. 2:5,9). There are at least three sacrifices we can offer back to God:
- Our lives as “living sacrifices” (Rom. 12:1).
- “A sacrifice of praise” (Heb. 13:15).
- Our time and possessions – “to do good and to share with others” (Heb. 13:16).
Written, August 2002