What is “true worship”? You may think that worship is limited to a church meeting or the singing in such a meeting. But it’s much more than that!
In Romans Paul shows that worship is an important part of our Christian lives. After 11 chapters on doctrine (what we believe about what God has done for us), he turns to practice (how we should live in view of what God has done for us).
This turning point in the book of Romans begins, “I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Rom. 12:1NIV)
Christians are urged to do something here. It says that our actions, conduct and behavior should flow from an appreciation of what God has done from us. He says, “I urge you”. It’s not a command from a dictator, but an appeal from a friend. God is urging us to live in fellowship with Him.
This appeal is in view of “God’s mercy”. All that God has done for us and given us is described in the previous 11 chapters. This includes: salvation, forgiveness, justification, grace, redemption, righteousness, peace, hope, love, reconciliation, a spiritual life, the Holy Spirit, being released from the law of Moses, and being children of God, heirs of God, and co-heirs with Christ. It’s so amazing that Paul concludes this section with a doxology expressing awe and wonder at what God has done and continues to do though Jesus (Rom. 11:33-36). That’s the basis of why we should live for God.
Paul says “offer your bodies” to God as a living sacrifice. This means to offer our whole lives to God, like sacrifices were offered in the ancient world. It’s our whole body, soul and spirit and all we do, not just in a meeting at church. It’s a total commitment.
It’s a “living sacrifice”. Like animals were sacrificed daily to God in the Old Testament, we are to be the sacrifice. We give up our rights and obey God. Our sacrifice is to be “holy”, exclusively for God. Just as in marriage we give ourselves fully to our spouse, so we give ourselves fully to God. The sacrifice is also to be “pleasing to God”. We are to live to please God.
This is “true and proper worship”. It’s what worship is! It’s offering ourselves to God because of all He’s done for us. It’s our logical and reasonable response to God.
We have seen that Romans 12:1 describes what worship is for each believer. It’s a way of life. It’s individual worship. This worship is not just a church meeting or singing, but the whole of our lives.
So according to the Bible, worship is a part of our response to God’s revelation. It is an attitude and an action. The attitude is offering adoration, respect and honor to God (Phil. 2:9-11; Rev. 5:14). And the action is showing this respect by a life of service, obeying God (Rom. 12:1). Everyone worships something or someone. It’s evident in how we spend our time and money.
But God also calls us to collective worship (1 Cor. 11: 23-33). That’s how our individual worship can be combined and expressed corporately. It’s an opportunity to express our adoration, respect and honor of the Lord collectively. Corporate worship is focused on what the Lord has done in dying for us. That’s one of the purposes of the Lord’s Supper. Like individual worship, this should engage our minds, wills and emotions.
Let’s worship the Lord “in the Spirit and in truth” (Jn. 4:23-24).
Written, March 2017
At a birthday party we celebrate a person’s life. But what if a person isn’t mentioned at their birthday party? That would be embarrassing! Christmas can be like that, because Christmas is when our culture chooses to remember the birth of Jesus Christ, but not everyone does this.
We usually celebrate Christmas with family and friends. But I was reminded recently that Christmas is not only a time of celebration. It also involves a lot of sacrifice; because it took sacrifices to get Christ here into this world. A sacrifice is something that’s given up (forfeited or surrendered) for the sake of a better cause. This blogpost is a summary of a presentation on this topic by Dr. Xavier Lakshmanan.
Christmas is not just holidays, or food, or drinks, or decorations, or Santa Claus or gifts, or greetings. That’s the celebrative part of Christmas, which is an outcome of the real Christmas. But celebrating without recognizing the birthday person (Jesus Christ) is embarrassing and tragic.
The first Christmas
There was a great celebration that first Christmas. When the shepherds were told the good news about the baby Jesus, the angels praised God, “Glory to God in the highest heaven” (Lk. 2:14-18NIV). And the shepherds were very excited when they saw the baby Jesus.
But what about Mary’s family? Because of their shame, they probably weren’t celebrating. Her pregnancy would have been known in their local community. But no-one would have believed that she was carrying a holy baby. Like everyone else, her family would have thought she was carrying an illegitimate child, which brought shame and disgrace on the family and into the community. Even her fiancé (Joseph) planned to divorce her quietly (Mt. 1:18-25). But he changed his mind when an angel told him that Jesus was indeed a holy baby.
Did God celebrate at the first Christmas? Probably not. That was when God lost His Son, giving Him to the world as a human being to stand forever with people who were sinners. So behind the scenes there is a sacrificial aspect to the first Christmas.
Christmas was God’s idea
Jesus taught Nicodemus, “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (Jn. 3:16). There are four things in this verse: God’s love, God giving, an invitation to believe, and an invitation to live. The first two and the last two are linked together. God so loved that He gave. For God, to love means to give. And He gave the best He could give. That is Himself. And then He says “whoever believes”. Nicodemus is urged to believe that Jesus is the Son of God in order to have eternal life instead perishing. Giving is always sacrificial, while receiving (in this case, believing to receive eternal life) is a reason to celebrate.
At Christmas we remember that God gave Himself, which is a sacrifice. Sending Jesus to earth was God’s idea. In this sense, God invented Christmas. And when we receive God’s gift (of forgiveness, love, joy, peace, and eternal life through Jesus), that’s a reason for celebration. Let’s look at four things that God sacrificed on the first Christmas so that we can celebrate.
The sacrifice of God’s glory
On the night before He was executed, Jesus prayed to God the Father, “And now, Father, glorify me in your presence with the glory I had with you before the world began” (Jn. 17:5). Before Christ came into the world, He lived in heaven with God the Father. He had the glory and splendor of deity. But on the first Christmas Jesus sacrificed (gave up) His glory. Instead of being visible, it was hidden (or veiled). In John 17 Jesus is praying that His visible glory might be restored in heaven.
Paul explains why Jesus sacrificed His glory, “What if He did this to make the riches of His glory known to the objects of His mercy, whom He prepared in advance for glory – even us, whom He also called, not only from the Jews but also from the Gentiles?” (Rom. 9:23-24). God is preparing some people for glory. Jesus had to sacrifice His glory at the first Christmas so that we can regain our glory (which was lost by Adam and Eve in the garden of Eden) by trusting in Jesus Christ.
On the first Christmas, God not only sacrificed His glory; He also sacrificed His riches.
The sacrifice of God’s riches
Paul said that Jesus was the greatest example of generosity: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Cor. 8:9). Jesus was enormously rich because He was God. But at the first Christmas, He became poor. So He went from wealth to poverty. Jesus gave up everything so poor sinners like us who were under God’s judgment can become rich in Him. We are rich “in Christ”. This has been expressed in verse as:
Let the weak say “I am strong”,
Let the poor say “I am rich”,
Let the blind say “I can see”,
Because of what the Lord has done in me.
We can’t understand Christmas without reference to the crucifixion and the resurrection, because the incarnation (Christ’s birth) became a saving event through the crucifixion.
On the first Christmas, God not only sacrificed His glory and His riches; He also sacrificed His nature.
The sacrifice of God’s nature
Paul said that Jesus was the greatest example of humility: “Who, being in very nature God, did not consider equality with God something to be used to His own advantage; rather, He made Himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself by becoming obedient to death—even death on a cross!” (Phil. 2:6-8)
God is a spirit who is immortal, eternal, and beyond our world of time, space, mass, and energy. But on the first Christmas, God shattered Himself and became a human being. The Creator of the universe transformed into a servant. A dependent baby. In this way, His divinity was hidden (or veiled).
Paul said that Christians had “put on the new self, created to be like God in true righteousness and holiness” (Eph. 4:24). God had to shatter Himself at the first Christmas so that sinners like us can be recreated. When we trust in Christ as Savior, we put on a new self, which is created in the image of God (just like God).
On the first Christmas, God not only sacrificed His glory and His riches and His nature; He also sacrificed His life.
The sacrifice of God’s life
Jesus said, “I lay down my life for the sheep” (Jn. 10:15) and “For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Mk. 10:45).
When Jesus came as a baby the first Christmas, He came to sacrifice His life. So Christmas cost God’s life. Why? So that we may have His life. Jesus said “I have come that they may have life, and have it to the full” (Jn. 10:10). The “life” referred to here is spiritual life. This life is given by God upon trust in Jesus Christ (Jn. 5:39-40; 1 Jn. 5:11-12). Because we have spiritual life, we can celebrate at Christmas by celebrating Jesus who is the source of spiritual life. Christmas is a time to encounter this life in Christ Jesus. As we saw in John 3:16, He loved to give, and we believe to live (spiritually). But if we are spiritually dead, our Christmas is meaningless.
True Christmas is not just a time of celebration. It involves much more than celebration. Christmas is a time to:
– Reflect on God’s sacrifice (what He has done for us),
– Recognize Jesus our Savior,
– Reconnect with Christ (God’s Christmas gift to us), and
Let’s celebrate Christmas meaningfully by remembering God’s sacrifices. Christmas is a sacrifice and celebration of God’s glory. Christmas is a sacrifice and celebration of God’s riches. Christmas is a sacrifice and celebration of God’s nature. Christmas is a sacrifice and celebration of God’s life. And let’s be willing to sacrifice for others just as God sacrificed for us.
Acknowledgement: This blogpost was sourced from a presentation by Dr. Xavier Lakshmanan on “True Christmas: Sacrifice and Celebration”. Dr. Lakshmanan is Head of Theology in the Australian College of Christian Studies.
Written, December 2016
12 images of Christ’s death
Earlier this year consumer advocate Choice found that dried oregano is being padded with substitute olive and sumac leaves. One product contained less than 10% of the real thing, while other brands had just 11-50%. Dried olive and sumac leaves were a cheaper substitute that looked similar to oregano. Some of the suspect samples came from Turkey.
Other food scandals include imitation honey, horsemeat marketed as beef, mislabelled seafood, and peanuts being mixed into ground cumin. These are examples of bad substitution. Today we are looking at a good substitution by God.
Every good drama, movie or story has at least one climax. The climax is the turning point of the story when the main problem is addressed. Today we are looking at the climax of the bible.
In the introduction of the Bible it describes how our earliest ancestors Adam and Eve rebelled against the God who made them and this resulted in all the problems we experience today like evil, pain, suffering, disease and death.
The climax is when God solves the problem of people’s sinfulness. He does this by coming to the earth and taking the punishment that we all deserve – that’s the substitution. The Bible’s climax has two twists. Firstly, Jesus’ followers believe He is the Messiah, but their hopes are dashed when instead of setting up His kingdom on earth, He is executed as a criminal. So their great expectations are replaced by grief and loss. Secondly, a few days after His burial Jesus miraculously resurrects back to life and the grief and loss is replaced with joy! What a dramatic fluctuation in emotions!
There is a movie called “God’s not dead!”. Well today we are looking at when God died. That’s amazing! How could the God with the power to create and sustain the universe die like a human being? We will see that multiple images and symbols are required to convey the message of Christ’s death and its impact.
The symbols of Christ’s death are categorized below as: people, animals, inanimate things, and religious ceremonies.
Abraham sacrificing Isaac
Hebrews 11 says, “By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son” (Heb. 11:17NIV). When God tested Abraham’s faith about 4,000 years ago, he told him to sacrifice Isaac his only son. At the last minute, God provided a ram to take Isaac’s place. That’s another substitution. This climax in Abraham’s life happened on Mount Moriah, which was also near the place where Christ later died, in Jerusalem (Gen 22:1-14; 2 Chron. 3:1).
Isaac is like Jesus: they were only sons loved by their fathers, and willing to do their father’s will (Gen. 22:2; Mt. 4:17). But there is a difference: Isaac didn’t die as a sacrifice but Jesus did; and Abraham was spared the grief but God wasn’t.
If the death of Jesus is like Isaac bound on the altar, it reminds us of the role of God the Father and God the Son. This symbol also reminds us of how the death of Jesus was God’s plan which depended on Christ’s obedience. It’s all about God.
Jonah swallowed by the big fish
Jesus said, “as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man (Jesus) will be three days and three nights in the heart of the earth” (Mt. 12:40). When Jonah was thrown overboard in a Mediterranean storm in about 760 BC, he was swallowed by a huge fish and he was in the belly of the fish for three days (Jon. 1:17). After this he was vomited onto dry land (Jon. 2:10). Then Jonah preached in Nineveh and when they turned to follow God, the Israelites were relieved of the Assyrian threat.
The Bible says that Jonah is like Jesus: being swallowed by the fish was like Christ’s death, being in the fish for three days was like Christ buried in the tomb and being vomited out was like Christ’s resurrection back to life. It says that “God provided a huge fish to swallow Jonah” (Jon. 1:17). It was God provision. Likewise, God provided Christ’s death for us.
The Bible also says that Jesus rose on “the third day” after His death and burial (Mt. 16:21; 17:23; 20:19; Mk. 9:31; 10:34; Lk. 9:22; 18:33; 24:7, 21, 46; Jn. 2:19; Acts 10:40; 1 Cor. 15:4). The third day means the day after tomorrow (Lk. 13-31-33). Apparently the Jews counted parts of days as whole days.
If the death of Jesus is like Jonah being swallowed by the fish, it reminds us that the death of Jesus was God’s plan. He provided it. This symbol also reminds us that Christ was only dead for three days and then He rose back to new life.
Animal sacrifices in Old Testament times were also symbols of Christ’s death. For example, the ram that replaced Isaac on Mount Moriah was like Jesus. An innocent animal died as a substitute instead of Isaac. Likewise, although He was sinless, Jesus took our punishment. He died in our place. Paul said, “God demonstrates His own love for us in this: While we were still sinners, Christ died for us”. He died for us. And “Christ loved us and gave Himself up for us as a … sacrifice to God” (Rom. 5:8; Eph. 5:2).
And during the Passover, a lamb was killed and its blood put on the door frames of their houses. The lamb had to be “without defect” (Ex. 12:5). This is like Jesus because Peter said, He was “a lamb without blemish or defect” (1 Pt. 1:19). That’s a metaphor saying He’s like a lamb without blemish or defect. God said, “when I see the blood (on the door frames), I will pass over you” (Ex. 12:13). In this way the Israelites were saved from the death of their firstborn. None of the Israelites died because a lamb had died instead of them. They benefited from the animal’s death. They received mercy instead of judgment. They were protected from God’s judgment. On the next day, in the exodus they were delivered and rescued from slavery in Egypt. After this, the Passover was celebrated annually in remembrance of this great deliverance from slavery.
It’s interesting that Jesus celebrated the Passover on the evening before He died, and He was crucified on the day of the Passover (14 Aviv) – a Jewish day is comprised of a night followed by the daylight hours. Also Paul said, “Christ, our Passover lamb, has been sacrificed” (1 Cor. 5:7). Another metaphor. So the Passover lamb is like Jesus. It died to save the household from God’s judgment.
John the Baptist called Jesus, “the Lamb of God, who takes away the sin of the world” (Jn. 1:29). The lamb was a sacrificial animal among the Jews. It was killed as a substitute and its blood was sprinkled around. Here all humanity benefits from Christ’s death (it’s for “the world”), not just the Jews.
Jewish animal sacrifices (like the burnt, fellowship and guilt offerings, and the day of atonement) that were required under the law of Moses are symbols of the death of Jesus. In all these cases, innocent animal life was given up to protect human life. The judgment and penalty for their sins were carried out through a transfer of the sin of the people to the animal sacrifice. Forgiveness is possible because the penalty of sin (death) is transferred to a sacrificial animal. The animal was a substitute for the people. The Bible says, “without the shedding of blood there is no forgiveness” (Heb. 9:22). The shedding of blood means death.
A major difference between the animal sacrifices and Christ’s death is that the sacrifices continued daily, weekly, and annually, whereas Christ only needed to die once (Heb. 9:26; 10:1, 11-12). His single death fulfilled the animal sacrifices of the old covenant (Heb. 9:7-28; 13:11-12). So there is no need for animal sacrifices anymore (Heb. 10:18). His death was “once for all”. For all time and for all people.
If the death of Jesus is like an animal sacrifice, it reminds us that Jesus died for us. God died for us! The Creator died for His creation! His creatures! This symbol also reminds us that through the death of Jesus we can receive mercy instead of judgment. This symbol will endure because in heaven we will proclaim, “Worthy is the Lamb, who was slain” (Rev. 5:12).
On the day of atonement, the Jewish High Priest put both his hands on the head of a goat and confessed all the sins of the Israelites and “put them on the goat’s head” (Lev. 16:7-10, 20-22). Their sins were symbolically placed on the goat. And the goat was taken away and released in the wilderness to carry all their sins to a remote place. Symbolically it carried away the sins of the people.
This is similar to what happened at Christ’s death. The sins of the whole world were placed on Jesus Christ. Peter said, ‘“He himself bore our sins” in His body on the cross’ (1 Pt. 2:24). And when He died He took the penalty for them – the wages of sin is death. So they were taken away for ever. Aaron laying his hands on the goat symbolizes the placing of our sins on Christ, to be taken away forever. As the goat substituted for the Israelites, Jesus substituted for us.
If the death of Jesus is like the scapegoat, it reminds us that Jesus died for us. This symbol also reminds us that through the death of Jesus our sins are taken away forever.
The heartbroken wife of Alice Springs man Kevin Reid, shot dead in Georgia US recently, has told of how he died protecting her during a robbery attempt. He moved her out of the way and probably saved her life. She said her husband died a hero. That’s an example of sacrifice.
The bronze snake
When Jesus taught Nicodemus about the source of spiritual life, He said “Just as Moses lifted up the snake in the wilderness, so the Son of Man (Jesus) must be lifted up, that everyone who believes may have eternal life in Him” (Jn. 3:14-15). So He referred to an incident when the Israelites were travelling through the wilderness towards Canaan in about 1400 BC (Num. 21:5-9). When they complained about God and Moses causing their poor living conditions, God sent venomous snakes and many died. After Moses prayed for the people, God told him to make a bronze snake and put it up on a pole and “anyone who is bitten can look at it and live”. If they looked, they were delivered and healed of the snakebite. God provided a way to save them from death.
Jesus was saying that He must be lifted up on a pole (the cross) like the bronze snake, so that sinners looking to Him by faith might have everlasting life. The next verse says “For God so loved the world that he gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (Jn. 3:16). That’s the context of this famous verse. It’s all about how God used the crucifixion to provide a way to save people from spiritual death. The death of Christ was how God loved the world and how He gave His only Son. Like the bronze snake, God has done His part. But we need to do something as well. Just as the Israelites needed to look at the snake on the pole to live, belief, acceptance and trust in God’s act of love is the only way to change our destiny from eternal death to eternal life.
If the death of Jesus is like the bronze snake, it reminds us that His death is the only way to eternal spiritual life. This symbol also reminds us that if we don’t accept that the death of Christ paid the penalty for our sins, we are doomed to eternal spiritual death.
As Christ was crucified on a Roman cross, the word “cross” can be used as a figure of speech for Christ’s death. For example, Hebrews says, “For the joy set before Him He (Jesus) endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Heb. 12:2).
As Christ’s crucifixion resulted in the good news of salvation, the word “cross” is also used as an extended figure of speech for the Christian gospel. For example, Paul said, “the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Cor. 12:18). The “message of the cross” is the good news (gospel) about the death of Christ. It’s belief in Christ’s death, burial, and resurrection to forgive sins. This is nonsense to unbelievers. But for believers it’s the power of God because God is at work in proclaiming the message and convicting sinners to come to faith in Christ. So both the word “cross” (Gal. 1; Eph. 2:16; Col. 2:13-14), and the phrase the “cross of Christ” (1 Cor. 1:17; Gal. 6:12, 14; Phil. 3:18;) are used to mean the gospel of Christ and all its benefits.
If the death of Jesus is symbolized by the cross, I’m reminded that there were three crosses. This symbol also reminds us of the impact of Christ’s death. The man on one cross believed that the death of Christ paid the penalty for his sins, while the other man rejected this opportunity.
The word “blood” is often used as a symbol of death in the Old Testament. And “shedding blood” means murder. Also, blood had a special role in animal sacrifices. The animal’s blood was evidence that the penalty (of death) had been paid. This is summarized in the New Testament, “the law requires that nearly everything be cleansed (ceremonially purified) with blood, and without the shedding of blood there is no forgiveness” (Heb. 9:22). And covenants were confirmed by blood from animal sacrifices (Ex. 24:6-8).
In the New Testament, blood is often a symbol of Christ’s death. For example, Pilate told the Jews, “I am innocent of this man’s blood” (Mt 27:24-25). And the people replied “His blood is on us and on our children!”. Paul said, “In Him we have redemption through His blood, the forgiveness of sins” (Eph. 1:7). And John said, “the blood of Jesus … purifies us from all sin” (1 Jn. 1:7). Here the word “blood” means Christ’s death. By the way, Christ’s physical blood had no miraculous power or properties, but was just like that of any other person.
Jesus didn’t bleed to death, but the terms used in the Bible for Christ’s death include: the blood of Jesus, the blood of Christ, the blood of the Lamb, His own blood, His blood, my blood, and your blood. This symbol occurs so often, that it can be called a motif, which is a recurring element in a story that has symbolic significance. In their repetition, motifs emphasize what’s most important about a story. For example, in his most famous speech, Martin Luther King Jr. used “I have a dream” as a motif to tie together different ideas such as a quote from the US Declaration of Independence and people who once were at odds sitting down together.
The noun “blood”, is also used as an extended figure of speech for the Christian gospel and all the benefits of Christ’s death. These benefits associated with the figurative “blood of Christ” include:
- Redemption (Eph. 1:7; 1 Pt. 1:18-19), like being released from slavery.
- Salvation, like being delivered from danger.
- Forgiveness ( 1:7), like cancelling debts.
- Reconciliation, like restoring a broken relationship, and having peace with God (Rom. 1:20).
- Justification (Rom. 5:9), like acquittal from condemnation and guilt.
- Adoption, like an orphan finding a new family.
- Sanctification (Heb. 10:10; ( 13:12; 1 Jn. 1:7), like gaining Christ’s righteousness, being holy and set apart for God. And cleansing from sin, like “takes away the sin of the world” (Jn. 1:29); “the blood of Jesus, His Son, purifies us from all sin (1 Jn. 1:7); “has freed us from our sins by His blood” (Rev. 1:5); and “they have washed their robes and made them white in the blood of the Lamb” (Rev. 7:14).
All of these benefits are associated with the term, the “blood of Christ”.
If the death of Jesus is symbolized by blood, it reminds us of all the animal sacrifices in the Old Testament. This symbol also reminds us all the benefits of Christ’s death.
The torn curtain
When Jesus died, the heavy curtain that separated the Jewish temple in Jerusalem into two rooms (Ex. 26:31-33) was torn in half from the top to the bottom (Mt. 27:51; Mk. 15:38; Lk. 23:45). As the ark of the covenant symbolized God’s throne and presence in the Most Holy Place, the curtain separated sinful humanity from a holy God. The only person who was allowed into the inner room (the Most Holy Place), was the High Priest who could only enter once per year on the Day of Atonement after the necessary animal sacrifices had been offered.
As the curtain symbolized Christ’s body, its tearing symbolized His death (Heb. 6:19-20; 10:19-20). The tearing of the curtain signified that through Christ’s death believers have direct access to God (Heb. 9:11-14; 10:19-22). It symbolized a new era of access to God for all nationalities, not just the Jews.
If the death of Jesus is symbolized by the torn curtain, it reminds us of the beginning of a new relationship with God. This symbol also reminds us that Christ’s death is the only way for people to approach God the Father.
Jesus came to “give His life as a ransom for many” and He “gave Himself as a ransom for all people” (Mt. 20:28; Mk. 10:45; 1 Ti. 2:6). A ransom was the price paid to free a slave. Similarly, Christ paid the ransom price of His own life to free us from spiritual death and the slavery of sin. He died on behalf of us all, but not all will accept this offer of freedom.
If the death of Jesus is like a ransom, it reminds us that a cost was involved and God the Father and Jesus made that payment. This image also reminds us of the benefits of Christ’s death for believers – it’s like being freed from slavery.
John 3:16 says “For God so loved the world that He gave His one and only Son (as a gift), that whoever believes in Him shall not perish but have eternal life”. And God “did not spare His own Son, but gave Him (as a gift) up for us all” (Rom. 8:32). And Paul says that Jesus “gave Himself (as a gift) for our sins” as “a sacrifice to God” (Gal. 1:4; 2:20; Eph. 5:2).
A gift involves a giver and a receiver. Here the gift is salvation through Christ’s death and resurrection. The givers are God the Father and His only Son, Jesus. And the receivers are those who accept God’s supreme gift.
If the death of Jesus is like a gift, it reminds us of the love and generosity of the divine givers. This image also reminds us that we need to accept the gift in order to receive its benefits.
In March this year, Ryan Martin drowned just minutes after saving the life of a young girl near Coolangatta. He was one of a number of people who went to the girl’s aid. He didn’t know the girl, he just saw her in trouble and went to help. She was carried safely to shore but moments later Mr Martin began to struggle against the rough current. Surf lifesavers pulled him from the water but were unable to revive him. A friend said “He sacrificed himself to save the life of a young girl. The act of a true hero”. He gave her the gift of life, when she faced death.
Christian baptism is a public identification with the death, burial, and resurrection of Christ (Rom. 6:3-11). People are baptised by being immersed in water. It’s like a short version of Jonah being swallowed by the big fish. But they are under the water for a few seconds rather than three days! Going into the water is like death by drowning. Staying under the water is like burial, and coming up out of the water is like resurrection. It’s a drama that shows we are united with Christ’s death and should no longer be slaves to sin. And instead of being raised like Christ, we have a new spiritual life. Paul said “if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (1 Cor. 5:17).
Paul summarized the gospel message as: “what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures” (1 Cor. 15:3-4). Christ’s death was the payment for sin. His burial was the proof of His death. And His resurrection was the proof of God the Father’s acceptance of the sacrifice of Christ, and that death is conquered.
If the death of Jesus is symbolized by baptism, it reminds us of its power over sin and Satan. This symbol also reminds us of how the death of Jesus can bring a new spiritual life.
The Lord’s supper
At His last Passover, Jesus told His disciples to remember Him regularly like the Jews had remembered the Passover associated with the exodus from Egypt. They were to do it by communally eating bread and drinking wine. The bread and wine were metaphors of Christ’s death. When Jesus said “This is my body given for you; do this in remembrance of me” (Mt. 26:26; Lk. 22:19; 1 Cor. 11:24), He meant that the broken bread represented His broken body. When Jesus said, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Mt. 26:28; Lk. 22:20; 1 Cor. 11:25). He meant that the wine represented blood, which was a symbol of His death.
As the old Mosaic covenant between God and the Israelites was confirmed by blood from animal sacrifices (Ex. 24:6-8), the new covenant was confirmed by Christ’s death.
If the death of Jesus is symbolized by the Lord’s Supper (the bread and wine), it reminds us that His death is the source of our spiritual life. This symbol also reminds us that the new covenant is superior to the old one and to all other religions.
We have looked at several symbols of Christ’s death from the Bible. They show that: It depends on God the Father and God the Son like Abraham sacrificing Isaac. It’s followed by resurrection like when Jonah was swallowed and vomited out by the big fish. In it Jesus was our substitute like an animal sacrifice – He took our punishment so we could receive God’s forgiveness and mercy. Through it, a believer’s sins are taken away forever like the scapegoat. It’s the only way from spiritual death to spiritual life like the bronze snake. It offers a choice to accept or reject like the choices made by those on the other two crosses. It has many benefits associated with the motif of blood. It began a new relationship with God like the torn curtain. It results in freedom like a ransom. It needs to be accepted like a gift. It gives power over sin and Satan like baptism. And it’s superior to the old Jewish covenant and all other religions like the Lord’s supper.
So multiple images and symbols are required to convey the message of Christ’s death and its impact.
In response, have you accepted God’s gift of forgiveness and salvation? Have you entered into the new relationship with God? Have you transformed from spiritual death to spiritual life? It’s the most important thing we can do. If not, confess your sinfulness like that criminal on the cross, who turned (repented) to trust that through Christ’s sacrificial death he could be reconciled with God.
If we are believers: When we realize what they have done for us, how often do we thank God the Father and Jesus for this great sacrifice? Do we keep meeting collectively to obey the Lord’s command to “do this in remembrance of me” (Lk. 22:19; 1 Cor. 11:24-25). Do we appreciate the exchange: Jesus took our punishment so we could receive God’s forgiveness and mercy? Are we assured that our sins are taken away forever? Are we free of the slavery of sin? Do we realize the implications of Christ’s resurrection and our new spiritual life? Is our spiritual life evident? And do we appreciate all the benefits associated with salvation?
Written, September 2016
First Aid (Emergency First Response) courses teach us how to sustain life when there can be a danger of death. We follow the acrostic DRSABC: Danger, Response, Send for help, Airway, Breathing and CPR. We need oxygen and blood circulation to keep living. This is threatened in drownings and heart attacks. That’s why the treatment is cardiopulmonary resuscitation (CPR). Death results if severe blood loss from arteries and veins isn’t stopped as can occur in car accidents and stabbings.
The Bible often uses figurative language to describe death. The main word used in this sense is “blood”. In order to understand this symbolism we will look at the usage of the word “blood” in the Old Testament, where “blood” is often a symbol of death. Likewise, the mention of Christ’s blood in the New Testament is a figurative way of referring to His death.
“Blood” in the Old Testament
The word “blood” (dam Strong’s #1818) is used in several senses in the Old Testament. The literal meanings include: the fluid flowing in arteries and veins of animals and people, which is essential for life (Gen. 9:4; Lev. 17:11, 14); and the blood of an animal sacrifice that could take the place of a sinner’s death in dealing with their sin (Lev. 17:11). The figurative meanings include: death (Num. 35:33; Josh. 2:19, Ezek. 5:17); killing a person (bloodshed), as in murder or capital punishment (Gen. 9:6; Dt. 17:8); killing an animal (Lev. 17:3-4); guilt (Lev. 20:9); a red color (2 Ki. 3:22); and wine, which is the juice of the grape (Gen. 49:11).
So the word “blood” is often used in the Bible as a figure of speech. And it has a range of meanings.
The meaning of atonement
The Hebrew word translated “atone” (kapar, Strong’s #3722) means to cover over or make amends. For example, the timbers of Noah’s ark were covered inside and outside with pitch (Gen. 6:14). In the other 103 occurrences of the word it means being made right with God by the forgiveness of sins. For example, animal sacrifices are said to “make atonement for them for the sin they have committed, and they will be forgiven” (Lev. 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7NIV). In this case the animal took the penalty as a substitute. An innocent animal took the punishment that was due to a guilty person.
Recently a Saudi blogger was sentenced to 1000 lashes for criticizing Islamic clerics, and seven religious freedom advocates offered to take the floggings in his place. That’s like atonement; when someone else takes your punishment.
Let’s look at some examples of the usage of the word “blood” in the Old Testament.
Abel – Murder
The first mention of the word “blood” in the Bible is associated with Abel. After Cain killed Abel, God told him, “Your brother’s blood cries out to me from the ground” (Gen. 4:10). This is a figure of speech called personification because blood doesn’t literally cry out. It means that there is a need for justice to be done. And justice was done when Cain was punished by losing his livelihood of cropping the land and he became a nomad. Here the word “blood” symbolizes death or murder. When Jesus summarized martyrdom in the Old Testament, He mentioned, “from the blood of Abel to the blood of Zechariah” (Lk. 11:51), which means from the death of Abel to the death of Zechariah.
Noah – Lifeblood and murder
After the flood, God commanded Noah, “you must not eat meat that has its lifeblood still in it. And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being. Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind” (Gen. 9:4-6). Here the term “shedding blood” means murder. In this way, the word “blood” is associated with death. People are valuable because they are made in the image of God. That’s why the Israelites were told that execution was to be the punishment for murder (Ex. 21:12-14; Num. 35:16-32).
In this passage “blood” is associated with life and death. We know that if too much blood is lost from the body, life is replaced with death. In this sense blood is the life of the body. That’s why it’s translated “lifeblood”. But blood has no life on its own. Blood inside the body is a sign of life, while blood outside the body can be a sign of death. So blood can be associated with both life and death. But we will see that in the Bible it’s usually associated with death.
After the flood they were allowed to eat meat but prohibited from eating blood. This command was also given to the Israelites (Lev. 3:17; 7:26-27; 17:10-14; 19:26; Dt.12:15-16, 20-28; 15:23; 1 Sam. 14:32-35). And this is still one of the regulations today for Jewish kosher food. Both physical and spiritual reasons were probably behind this prohibition. Blood present in meat means it is not fully cooked, and eating uncooked meat can lead to disease or sickness. Another two reasons are given in this passage: “I will set my face against any Israelite or any foreigner residing among them who eats blood, and I will cut them off from the people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life” (Lev. 17:10-11). First, it was essential for life – “the life of a creature is in the blood” (Lev. 17:11, 14; Dt. 12:23). Second, because blood had a special role in animal sacrifices, it was not to be eaten as part of their food.
Joseph – Apparent violent death
When Joseph’s brothers sold him as a slave, they deceived their father by dipping his multicolored robe in goat’s blood and taking it to him. Then Jacob said, “It is my son’s robe! Some ferocious animal has devoured him. Joseph has surely been torn to pieces” (Gen. 37:33). So blood on the clothing was taken to be evidence of a violent death.
Moses – Animal sacrifices and forgiveness
In the first Passover each Israelite household in Egypt killed a lamb and put the blood around their front door. At midnight all the firstborn Egyptians and their animals were struck dead. But God told the Israelites “when I see the blood (around your doorways), I will pass over you” (Ex. 12:13). None of the Israelites died because a lamb had died instead of them. They benefited from the animal’s death.
The word “blood” is mentioned 88 times in the book of Leviticus. That’s the greatest number of any book in the Bible. On these occasions blood is associated with burnt, fellowship, sin and guilt offerings; offerings for ceremonial uncleanness; the dedication of Israelite priests; not eating blood; or it’s a symbol of murder (bloodshed), atonement (17:11), or death (20:9).
The blood of slaughtered animals was a part of the Israelites’ offerings. In the burnt, fellowship and guilt offerings, the priests splashed blood on the altar (Lev. Ch 1, 3, 7). And in the sin offering, the priest sprinkled blood in front of the curtain to the Most Holy Place as well (Lev. 4). But these offerings for sin couldn’t address unknown sins. Because of such sins, the tabernacle, the land and the nation were ceremonially unclean. So God instituted the Day of Atonement for the compete atonement of all sin (Lev. 16:33).
Blood was a significant part of the Day of Atonement (Yom Kippur) (Lev. 16). This was the only day of the year when the High Priest could enter the most Holy Place of the tabernacle/temple. A bull was killed and he sprinkled the blood on the ark of the covenant and in front of it to atone for the sins of his household. Then he did the same with the blood of a goat to atone for the Israelites’ sins. Then he put some of this blood on the horns of the altar. God wanted His people to know what happened in secret in the tabernacle. So the High Priest put his hands on another goat and confessed their sins and the scapegoat was taken away and released in the wilderness. Symbolically it carried away the sins of the people.
In all these cases, innocent animal life was given up to protect human life. The animals die so that the people can live. The Bible says that “the wages of sin is death” (Rom. 6:23). The judgment and penalty for their sins were carried out through a transfer of the sin of the people to the animal sacrifice. Forgiveness is possible because the penalty of sin (death) is transferred to a sacrificial animal. The animal’s blood was evidence that the penalty had been paid. The transfer was also depicted by the scapegoat.
This is summarized in the New Testament, “the law requires that nearly everything be cleansed (ceremonially purified) with blood, and without the shedding of blood there is no forgiveness” (Heb. 9:22). So in the animal sacrifices, blood stood for death and judgment. But it also enabled God’s people to continue living godly lives.
Moses – Covenant making
After God gave the Israelites the ten commandments and other instructions, Moses wrote them down (Ex. 24:3-8). He then read them to the people, and they promised to obey them. Then Moses built an altar and animals were slaughtered as offerings to God on the altar and the blood was splashed on the altar and splashed on the people. The blood on the altar symbolized God’s part in the covenant (His forgiveness) and the blood on the people symbolized their obligation to obey the covenant. The blood probably symbolized that they would die (like the sacrificial animal) if they broke the covenant (Gen. 15:10-18; Jer. 34:18-19). So the Mosaic covenant was confirmed by blood from animal sacrifices (Ex. 24:6-8).
Other examples of “blood” in the Old Testament
Murderers are sometimes identified by blood on their clothes or shoes. So they were referred to as having on them the blood of the person they killed. Since murder demanded punishment, the person who carried this out was said to be avenging the murdered person’s blood (Num. 35:19, 26-27; Ps. 79:10). This was said to take the blood away from those responsible to take vengeance, and to return it to the head of the murderer (1 Ki. 2:29-34). Murder is said to pollute the land (Num. 35:33; Ps. 106:38). It needs atonement: “Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it” (Num. 35:33). Here murder is called “bloodshed” and “blood” stands for the death of the murderer.
To kill someone for no reason is to “sin against innocent blood” (1 Sam. 19:5ESV). Jeremiah said if they killed him, they would bring “the guilt of innocent blood” upon themselves (Jer. 26:15). If a person deserved to be put to death, or if they caused their own death, their blood was said to be on their own head and not on someone else’s (Josh. 2:19; 2 Sam. 1:16; 1 Ki. 2:37).
The symbolism of blood in the Old Testament
God chose blood as a symbol of life and death because of what it is. Blood is associated with both life and death. It’s a mixture of cells (red, white and platelets) and plasma that’s pumped through the arteries and capillaries to provide oxygen and nutrients to every cell of the body. The veins also carry away waste products. The loss of too much blood, without a transfusion, can lead to death, which is loss of life. The Bible says that “The body without the spirit is dead” (Jas. 2:26). Likewise, the body without sufficient oxygenated blood is dead. When our circulatory system stops, we die. That’s why CPR is important.
For us today, blood is mainly a symbol of life. Blood tests monitor our health and blood transfusions help to sustain life. If you Google “blood” and “death”, you mainly get web pages on computer games! Today blood is mainly associated with death when there is terrorism and war. But in ancient times, blood was mostly a symbol of death.
In animal sacrifices an innocent animal was a substitute for a guilty person. It took the penalty for their sin and rebellion against God. There was no other way to escape this death penalty. Likewise, Jesus Christ died for people like us who sin and rebel against God. He is our substitute. There was no other way of salvation to escape this death penalty. The Bible says, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). And “While we were still sinners, Christ died for us” (Rom. 5:8). Have you accepted God’s gift that replaces our destiny of eternal death with eternal life?
An animal sacrifice also included a cost to the person giving the sacrifice. Animals were valuable to them. The price of the animal involved represented a price that had to be paid by the one providing the offering. Each time an animal sacrifice was made, the person giving it was reminded of the cost of sin. What about us? When are we reminded of the seriousness and the cost of sin? Does the Lord’s Supper help us remember this?
Day of atonement
Each year the High Priest entered the Most Holy Place of the tabernacle by means of the blood of animal sacrifices so the sins of the people could be forgiven. This was a physical picture of what Jesus did for us. He entered God’s presence by His death (“His own blood”) for our eternal redemption (Heb. 9:11-14. His was a superior sacrifice – it only needed to be done once, not annually. It superseded all the sacrifices associated with the day of atonement.
Isaiah described it as “he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are (spiritually) healed” (Isa. 53:5; 1 Pt. 2:24-25). Jesus died for our sins like a sacrificial animal. The innocent for the guilty. As our substitute; to make us right with God.
Pope Francis has just visited the former Nazi death camp Auschwitz where Maximillian Kolbe died. In 1941 when a prisoner escaped from the camp, the Nazis selected 10 others to be killed by starvation in reprisal for the escape. One of the 10 men selected to die began to cry: “My wife! My children! I will never see them again!” At this Maximilian Kolbe stepped forward and asked to die in his place. And his request was granted. The innocent substituted for the condemned and took the punishment.
Blood of the covenant
As Moses was the mediator of the old covenant that was ratified by “the blood of the covenant” (Ex. 24:8; Heb. 9:20) when blood was sprinkled on the people, Jesus was the mediator of the new covenant when He died. His death brought in the new covenant. As the death of animals, symbolized by their blood, atoned for the sins of the Israelites, Christ’s death atones for the sins of all who accept His sacrifice.
This relates to the Lord’s supper. After He drank from the cup of wine, Jesus said, “This is my blood of the (new) covenant, which is poured out for many for the forgiveness of sins” and “This cup is the new covenant in my blood” (Mt. 26:28; Lk. 22:20; 1 Cor. 11:25). So Jesus is quoting from Exodus. Only this time He’s using a figure of speech in using the word “blood” to stand for His death. Did you know that the cup of wine in the Lord’s Supper represents the death of Jesus? How does this work? We have seen that in the Old Testament, the word “blood” can be used figuratively for the word “death”. Also wine is called “the blood of grapes” (Gen. 49:11; Dt. 32:14; Isa. 63:2). I suppose this came from the fact that if you crush grapes you get wine, while if you stab an animal you get blood. So death is linked to wine because they are both linked to blood in the Old Testament.
This was a superior covenant because it fulfilled the old one. Christ’s sacrificial death (which is called “blood” in the New Testament) fulfilled the animal sacrifices of the old covenant (Heb. 9:7-28; 13:11-12).
Although today we see blood as a life-giving substance, the Old Testament often uses the word “blood” as a symbol of death. Likewise, the mention of Christ’s blood in the New Testament is a figurative way of referring to His death. For example, “God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith” (Rom. 3:25). His death is described as “the shedding of His blood” and elsewhere as “His blood” or “the blood of Christ”, and it was like “a sacrifice of atonement”. Let’s remember it’s not referring to the fluid flowing through His body, which was just like yours and mine. Like the rest of His body, it was common to humanity.
Real blood from animals was evidence of their death as a sacrifice. They paid the death penalty as a substitute for people’s sins. That’s the background to the New Testament which shows Jesus as the ultimate sacrifice who paid the death penalty for us.
We have seen that the Israelites’ spiritual life was sustained by animal sacrifice, evidenced by their blood. This was a foretaste of the situation today where spiritual life begins with our acceptance of the death of Christ and is sustained by our ongoing appreciation of this by reading and meditating on Scripture.
Written, August 2016
Also see: Symbols of Christ’s death
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
Did you watch the recent soccer World Cup? One of the close games was the semi-final between the Netherlands and Argentina which went to a penalty shoot-out. There was a great cheer when Sergio Romero stopped the first Dutch shot. Even more when he did it again. He was a hero for the Argentinians.
We all have heroes. We all admire someone and have desires that can influence our behavior. Today we are looking at the highlights of the first 10 chapters of the book of Hebrews where we see that, because Jesus is greater than all our heroes and all our desires, He’s the one to follow and live for.
We don’t know who wrote the book of Hebrews, but we do know that it was written to Jews. That’s why it’s called Hebrews. These Jewish Christians were being persecuted for their faith (Heb. 12:4-13). Other Jews usually persecute those who convert to Christianity. In this instance, Jewish Christians were being tempted to go back to their Jewish customs and maybe force Gentiles to follow them as well (Gal. 2:14). The book answers the question, while the Jews have their heroes and customs, what do Christians have?
Who were the heroes of a devout first century Jew? Their earliest ancestors Abraham, Isaac, Jacob (who was also named Israel) and Joseph (Acts 7:2-16; Heb. 11:8-22). Their leaders such as Moses (Acts 7:20-41; Heb. 11:24-28 and Joshua were also heroes. Their kings such as David and Solomon. Their priests, particularly the High Priest. And their prophets who conveyed messages from God.
They also revered the Mosaic Law given at Mt Sinai which governed their life and the temple in Jerusalem because that was where God lived on earth (Acts 7:44-47).
Hebrews shows that Jesus is better than all their heroes. It’s a bit like a song by Rod Boucher that went:
God is better than football
God is better than beer
God is better than cricket
God’s there all the year!
Greater than the prophets
The writer of Hebrews jumps straight into his topic: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days He has spoken to us by His Son” (Heb. 1:1-2).
The Old Testament was written by the prophets and the New by the apostles and their associates. The revelation of God’s truth is added progressively as we move from Genesis through to Revelation. What Jesus taught is summarized in the gospels. His teachings supersede those of the Old Testament prophets. While the prophets predicted the Messiah (Acts 10:43), Jesus was the Messiah. So of course He is greater than the prophets.
Seven more reasons are given for Christ being superior to the prophets, including Jesus made the universe and sustains it. He is the divine God. Through His death, our sins can be forgiven. And after His resurrection and ascension, He now sits on a place of honor and privilege at God’s right hand. None of these apply to the prophets.
Who are equivalent to prophets today? I think that scientists could be because they speak with authority. So an updated principle is that “Jesus is greater than the scientists”.
A British geneticist has published a book titled, “The Serpent’s Promise: The Bible Retold as Science”. He claims the Bible is out of date and that science is a better way to understand the universe than through its doctrine. So he gives the scientific version of parts of the Bible.
What do we do when experts and scientists ridicule the Bible? What about when they make statements that conflict with the Bible? Do we always believe them? Or are we skeptical?
Not only is Jesus greater than the prophets and scientists, He is also greater than the angels.
Greater than the angels
Straight after this, Hebrews says that Jesus is superior to the angels (Heb. 1:4). The Mosaic Law was given by angels (Acts 7:53; Gal. 3:19; Heb. 2:2). In the Old Testament, angels brought messages from God (Zech. 1:14-17) and protected God’s people (Dan. 6:22). Angels also told Mary and Joseph about Christ’s birth (Mt. 1:20-25; Lk. 2:26-38). That’s why the Jews revered angels.
The Jews thought that Jesus was only a man and therefore He was inferior to the angels (Ps. 8:5; Heb. 2:7). But Hebrews says that Jesus is superior to angels in two ways: as Son of God (Heb. 1:4-14) and as Son of Man (Heb. 2:5-18).
As Son of God, Jesus has a close relationship with God the Father. That’s what this metaphor means. But God never addressed an angel as His Son. The angels praised God at His birth (Lk. 2:13-14) and will worship Christ when He returns to rule over the earth (Heb. 1:6). Another contrast is that Jesus rules while angels serve. Jesus is in a position of honor and power at God’s right hand, while angels serve God’s people (Heb. 11:13-14).
Hebrews stresses “It is not to angels He has subject the world to come” (Heb. 2:5). According to Psalm 8, mankind was to have dominion over the earth, not the angels (Ps. 8:6-8). But this dominion was lost when Adam sinned. Hebrews reminds us “Yet at present we do not see everything subject to them” (Heb. 2:8). This is illustrated by the fact that some people are still killed by animals. But there is hope because he writes, “But we do see Jesus … now crowned with glory and honor”. As Son of Man, in a coming day, Jesus will rule over the earth and restore mankind’s dominion over the rest of God’s creation on earth.
Then Hebrews describes how the effects of the fall into sin are reversed. Jesus became a human being and offered His perfect life as a sacrifice for our sin. It notes that Jesus became a man, not an angel and Jesus saved people, not angels (Heb. 2:16-17). So even as a man, Jesus was greater than the angels. He did what they couldn’t do.
Who are equivalent to angels today? I think that those into dreams and visions, meditation and the new age could be because they involve spiritual experiences and the mystical. So an updated principle is that “Jesus is greater than those promoting spiritual experiences”.
How do we respond when someone claims that John the Baptist was the reincarnation of Elijah? Or if they blame demons for all their ailments and misfortunes? What if they always seek to know God’s will through dreams and visions?
Not only is Jesus greater than the angels and those promoting spiritual experiences, He is also greater than Moses and Joshua.
Greater than Moses and Joshua
Moses was one of Israel’s greatest national heroes. He led them out of slavery in Egypt and received their law at Mt Sinai.
Next we are told. “Fix your thoughts on Jesus” (Heb. 3:1). He is our Apostle and High Priest. These are figures of speech. An apostle is sent – Jesus was sent to earth by God the Father. Whereas a high priest entered God’s presence to make atonement for the people of God (Heb. 2:17). So Jesus represents God to us and also represents us before God. He is a mediator or go-between.
Then there is another figure of speech – “God’s house” means God’s people – it is explained later as “we are His house” (Heb. 3:6). Moses was a faithful servant in all God’s house, which means that he served the Israelites (Heb. 3:5). But Jesus Christ was the builder of the house and He was God (Heb. 3:3-4. He was also faithful as the Son over God’s house (Heb. 3:6). Being a Son means that He is equal with God. So Jesus is greater than Moses.
Joshua took over from Moses and led the Israelites into Canaan, which was to be a land of rest for them. But most of them died before they reached Canaan and those that entered didn’t find that rest (Heb. 3:1-19). Instead there was conflict in Canaan, and sin, sickness, sorrow, suffering and death. While Joshua was unable to provide rest, it is available through Jesus Christ – “we who believed enter that rest” (Heb. 4:3). So Jesus is greater than Joshua.
Who are equivalent to Moses and Joshua today? I think that Presidents, Prime Ministers, kings and queens could be because they lead nations. So an updated principle is that “Jesus is greater than the leaders of nations”.
What if someone believes that a certain politician is superhuman and can solve all our problems? If they praise them and put them on a pedestal?
Not only is Jesus greater than Moses and Joshua and the leaders of nations, He is also greater than the Jewish high priests.
Greater than the Jewish high priests
Next Jesus is called “a great high priest” (Heb. 4:14). We have already said that He represents us to God like a high priest did for the Jews. His priesthood was greater than the Jewish one because it was like that of Melchizedek in the Old Testament (Gen. 14:18-20; Heb. 7:1-3). Melchizedek was king of Salem (now called Jerusalem) in the time of Abraham. His priesthood was similar to Jesus’ priesthood because it didn’t depend on his genealogy (he was not a descendant of Aaron like in the Jewish priesthood) and his priesthood continues forever (it didn’t end when he died like in the Jewish priesthood).
Three reasons are given to show that the priesthood of Melchizedek and Jesus is greater than that of Aaron:
- The first involves tithes and blessings (Heb. 7:4-10). Abraham paid Melchizedek a tithe of 10%. The one who collects a tithe has a greater position than the one who pays it. Melchizedek blessed Abraham. The one who blesses has a greater position than the one who is blessed.
- Second, there has been a change in the priesthood (Heb. 7:11-19). The eternal priesthood of Jesus has replaced the temporary priesthood of Aaron. But the Jewish priesthood was established by the Mosaic Law. This means that the law has also changed. Because of Jesus, both the Jewish priesthood and their law have been replaced. When Jesus died this was signified by the tearing apart from top to bottom of the curtain to the Most Holy Place in the temple. (Mt. 27:51; Mk. 15:38; Lk. 23:45).
- Third, the priesthood of Melchizedek and Jesus is perpetual and permanent (Heb. 7:23-28). Jesus lives forever, whereas the Jewish high priests were replaced when they died. Also Jesus is “holy, blameless, pure, set apart from sinners, exalted above the heavens”. He didn’t need to offer sacrifices for His own sins because he was sinless. Also, “He offered Himself”, not an animal.
So the Jewish priesthood was superseded by a divine eternal priesthood.
Who are equivalent to the high priests today? I think that archbishops and popes could be because they are religious leaders. So an updated principle is that “Jesus is greater than the religious leaders”.
What if someone believes that a certain religious leader is always right and can solve all our problems? If they put them on a pedestal?
Not only is Jesus greater than the Jewish high priests and the religious leaders, He also offered a greater sacrifice.
His sacrifice is greater than the Jewish sacrifices
We now come to the writer’s main point – “Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven” (Heb. 8:1). Here’s his answer to the Jews who say ‘We have the temple, the priests, the offerings, and the ceremonies; but you Christians have nothing like this’. His response is ‘We have such a high priest’ who sits at the right hand of God in heaven! Our high priest is in heaven close to God! He is greater than all your Jewish high priests. We have Jesus Christ. What you have is “a copy and shadow of what is in heaven” (Heb. 8:5). You have the model, we have the full-scale. You have a photo or illustration or copy or shadow or silhouette, we have the real thing (Heb. 8:3; 9:23).
Christ’s ministry as a high priest was superior to that of a Jewish high priest because He worked under a superior covenant (Heb. 8:6). The new covenant, which superseded the old Mosaic covenant has “better promises” because they are unconditional, not conditional on obedience like the old covenant (Heb. 7:22; 8:6b-13). “God found fault with the people” because they were unable to obey the Law of Moses. So it was replaced with the new covenant which depended on God alone. He said:
- “I will put my laws in their minds”
- “I will be their God, and they will be my people”
- “I will forgive their wickedness and will remember their sins no more”
This makes the old covenant and its priests and animal sacrifices obsolete (Heb. 8:13).
Since the writer is going to contrast the offerings of Christ and Judaism, he selects the most important offering – the Day of Atonement (Yom Kippur; Lev. 16) (Heb. 9:7). This is the most important day in the Jewish calendar. On this day the high priest sacrificed an animal to pay for his sins and the sins of the people. He entered the Most Holy place of the temple and sprinkled blood on the mercy seat of the ark. But Jesus put away sins, not merely covered them. And He gave believers a clear conscience, not an annual reminder of sins (Heb. 9:14, 26, 28; 10:3). This shows that Christ’s ministry is greater than that of the Jewish high priest on the Day of Atonement.
But Jesus was not only the high priest, He was also the sacrifice. He was a “better sacrifice” (Heb. 9:23) because He offered Himself as a sacrifice, instead of animals (Heb. 9:25-26). One sacrifice was sufficient – it was “once for all” (Heb. 7:27; 10:10), not again and again (Heb. 9:25). It gave “eternal redemption” (Heb. 9:12). Fortunately the Old Testament system of sacrifices has now been superseded by Christ’s sacrifice (Heb. 10:8-10).
The New Covenant is an unconditional agreement of grace which God will make with the Israelites when the Lord Jesus sets up His kingdom on earth (Jer. 31:33-34). Today Christians enjoy some of the blessings of the New Covenant but its complete fulfilment waits until Israel is restored and redeemed nationally.
What is equivalent to Jewish sacrifices today? I think that good works could be because that is how people generally think they will get to heaven. So an updated principle is that “Jesus’ sacrifice is greater that our good works”.
We get requests to support charities and the needy. Some do volunteer community service. How do we rate such good works against spreading the good news about Christ’s sacrifice?
Lessons for us
Are we tempted like the Jewish Christians to go back to our old heroes? To those who occupied us before we changed to follow the Lord. Those which are popular and followed by the majority.
We have seen that Jesus is greater than all the Jewish heroes like the prophets, angels, Moses and Joshua, and the priests. He is also greater than all our heroes whoever they may be including scientists, those promoting spiritual experiences, and the leaders of nations and religions. Likewise Jesus’ sacrifice is greater than the Jewish sacrifices and our good works.
What about our desires for money and what it can buy? Our desires for recognition, success and popularity? And our desires for recreation, entertainment, leisure and pleasure? Are we placing these temptations above living for Jesus? How do we use our time? How do we spend our money?
Because Jesus is greater than all our heroes and all our desires, He’s the greatest of all. So let’s follow and live for Him.
Written, July 2014
Also see the next article in this series:
Keep on running – Heb. Ch 10-12
Also see summary of the book of Hebrews:
Never give up!