DIVINE HARMONY TTHE SACRIFICES -- Tomorrow:
"Hear, O Israel: The LORD our God is one LORD" (Deut 6:4). "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning" (James 1:17)
THE HARMONY OF THE DISPENSATIONS OF LAW AND GRACE, #3
Under the law, the concept of sacrifice was introduced. The tabernacle, "which was a figure for the time then present," was one "in which were offered both gifts and sacrifices." These offerings were not an end of themselves. They prefigured a "better sacrifice" (Heb. 9:23), and thus were ineffectual to accomplish the remission of sins. "For it is not possible that the blood of bulls and of goats should take away sins" (Heb. 10:4).
They were an introduction to inner cleansing, but by no means accomplished it. Even though the sacrifice of beasts occurred repeatedly, only a "remembrance" of sins resulted (Heb. 10:3). The worshipers, even in a fresh realization of those bloody sacrifices, maintained defiled consciences. Their sense of guilt forbade them to approach a holy God. This is the meaning of the text, "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect" (Heb. 10:1).
The "comers" were those attempting to approach God. The perfection which was not achieved was the cleansing of the conscience; the removal of the defilement of guilt. The rivers of blood that were offered on those Jewish altars never placated a single mortal conscience!
Actually, God never was satisfied with those sacrifices. They were only intended to be temporal in their significance. Thus did the man of God proclaim, "Sacrifice and offering and burnt offerings and offering for sin Thou wouldst not, neither hadst pleasure therein; which are offered by the law" (Heb. 10:9; Psa. 40:6). Their worth was in their prefigurement of the sacrifice to come (Heb. 9:26; I Cor. 5:7). Although obedience required their presentation, they had no salvational efficacy. It was the anticipation of Christ's effectual sacrifice that gave meaning to those under law. Without the reality, the shadow would have served no real purpose.
THE PRIESTHOOD
The first covenant developed the concept of a priesthood – an appointed representative that assured the acceptance of the people. It was the "priests" that "went always into the first tabernacle, accomplishing the service of God. but into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people" (Heb. 9:6-7). It is particularly the "high priest" that is our point here (Exod. 28-30; 35; 40).
Christ is declared to be "a faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people" (Heb. 2:17). He was the Divinely-appointed representative for fallen man. He did not take this honor upon Himself, but was placed in that necessary position by His Father (Heb. 5:8). It is in the role of high priest that He is to be considered and contemplated by believers (Heb. 3:1). That consideration is to include His
representation of the redeemed in the presence of God – now (Heb. 4:14-15).
It will not serve our purpose to elaborate at length upon the magnificent high priesthood of Christ. Suffice it to say that it is the reason why such a priesthood was instituted under the law. The purpose of God included the Divine representation of fallen man. It is that purpose that was reflected in the Aaronic priesthood. Further, without that reflection, we could not have comprehended the significance of Christ's current ministry in the capacity of our High Priest.
CONCLUSION
From Genesis through Revelation, God's word is consistent. The purpose of God is not only perceptible throughout the scriptures; it is the reason for the word. God's objective has saturated every aspect of His dealing with man. Every word and work of God is an expression of His person, and consequently, is harmonious within itself.
No single word of God will stand by itself – it must be perceived as an expression of God's "eternal purpose." This is the reason for the affirmation, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto every good work" (2 Tim. 3:16-17).
The satisfaction of man's curiosity and the establishment of a fruitful society upon earth is not the objective of the scriptures. The doctrine, reproof, correction, and instruction have to do with the reconciliation of man to God.
The revelation of God consists of Christ's person, and the scriptures, or inspired writing. Both are a precise expression of God's purpose, and have derived their origin from that purpose. Christ's person provides us a demonstration of God in the concrete, so to speak. The word is a Divine articulation of His objective for man, and of the means whereby man may enjoy participation in it.
There is no self-contradiction in God, Christ, or the word. No single attribute of God is set against another of His traits. No word or work of Christ contradicts another of His expressions, or any aspect of God's nature. No word of scripture is in variance with another word, or with the God that gave it. Revelation – all revelation – is absolutely consistent. It is to God's glory and man's advantage that this is the case.
PRAYER POINT: Father, in the name of Jesus, grant Me grace to see the Scriptures as You intend for them to be seen.