ome and Go Sunday School Lesson with Dr. Herb Prince & Dr. Frank Carver “Long Ago God Spoke--Christ’s Priestly Office’ from first Church of the Nazarene in San Diego, California, United States

Come and Go Sunday School Lesson with Dr. Herb Prince & Dr. Frank Carver “Long Ago God Spoke--Christ’s Priestly Office’ from first Church of the Nazarene in San Diego, California, United States

Long Ago God Spoke

Christ’s Priestly Office

Hebrews 9:23 Now this is how the copies of the heavenly things had to be purified, but the heavenly things themselves require better sacrifices than these. 24 For the Messiah has entered a Holiest Place which is not man-made and merely a copy of the true one, but into heaven itself, in order to appear now on our behalf in the very presence of God.

25 Further, he did not enter heaven to offer himself over and over again, like the cohen hagadol who enters the Holiest Place year after year with blood that is not his own; 26 for then he would have had to suffer death many times — from the founding of the universe on. But as it is, he has appeared once at the end of the ages in order to do away with sin through the sacrifice of himself.27 Just as human beings have to die once, but after this comes judgment, 28 so also the Messiah, having been offered once to bear the sins of many,[Hebrews 9:28 Isaiah 53:12] will appear a second time, not to deal with sin, but to deliver those who are eagerly waiting for him.

But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself (Hebrews 9:26b).

The work of Christ is free from all arbitrariness.  His life and work cannot be understood apart from the light of the divine commission of which he himself so emphatically spoke.[G.C. Berkouwer, Studies in Dogmatics: The Work of Christ (William B..Eerdmans Publishing Company,  1965), 58.]

The office of Jesus was to call men into the Kingdom of God, which had appeared with him.[Wolfhart Pannenberg, Jesus-God and Man (The Westminster Press, 1968), 212.]

Introduction

We are in the midst of a brief series on various aspects of the work of Christ.  Last Sunday’s session set the mood and tempt for what was to follow.  Discussion at the  time raised the issue of work, of its problematics with respect to what constitutes work.  It was suggested that work could be defined as “an activity involving mental or physical effort done in order to achieve purpose or result.” With that thought in mind it was clear that (say) Andy Warhol’s artistic creations of Brillo cartons or even of his Campbell soup cans fit the definition.  These endeavors raise questions with respect to culture and the subtle influences that advertisements have upon the human consciousness.  It was also recognized that just about any activity that involved effort and purpose qualifies as ‘work,’ whether minuscule, mundane or monumental.

This morning we take again as starting point what Christians would regard as monumental, the work of Christ.  That is, the differences he made by who he was and by what he accomplished for the human race in particular and the entirety of creation in general.  As the cosmic Christ Jesus did for our world what none of us could do individually or collectively, redeem an order marked by alienation and sin.  To indicate the importance of Christ’s work and of its place in the economy of salvation it has been traditional to speak of the office of Christ.  As ‘office’ the term involves more than the isolated I.   It suggests an official capacity:  

For the Son of Man came not to be served but to serve, and to give his life a   ransom for many (Mk. 10:45).        

“Poured Out Himself to Death”[Isaiah 53:12b]

From the earliest days Christians sought to speak of the work of Christ.  Sometimes it was thought to be a two-fold work, others thought three-fold.  Apparently during the sixteenth century Reformation it was Andreas Osiander in his defense in Augsburg (1530) who gave the argument for the necessity of speaking of three offices—or better of a threefold office of Christ (see Pannenberg, 213):

Since Christ thus is called an Anointed One and only the prophets, kings, and high priests were anointed, one notes well that all three of these offices rightly belong to him: the prophetic office, since he alone is our teacher and master, Matt, 23:8ff; the authority of the king, since he reigns forever in the house of Jacob, Luke 1:32ff.; and the priestly office, since he is a priest forever after the order of Melchizedek, Psa.110:4.   Thus it is his office that he is our wisdom, righteousness, sanctification, and redemption.  

John Calvin later in the same century solidified for Protestant interests the three fold nomenclature that has come to define Christ’s salvific work.  Calvin’s purpose was to bring out the greatness of Christ’s deed.  According to him,[John Calvin, Institutes of the Christian Religion, vol. 1, The Library of Christian Classics (The Westminster Press, 1960), 494.]

In order that faith may find a firm basis for salvation in Christ, and thus rest in him, this principle must be laid down: the office enjoined upon Christ by the Father consists of three parts.  For he was given to be prophet, king, and priest. Yet it would be of little value to know these names without understanding their purpose and use.

Calvin in his classic Institutes gives most of his immediate attention to Christ as king (five pages).  Christ as prophet receives two pages while Christ as priest is given a little over one page.  The prominence of the kingly office is in keeping with Calvin’s overall theological focus on the sovereignty of God.  Reformed theology has largely following the same reasoning.  The book of Hebrews brings us face to face with a different orientation that is unique in the New Testament .  Prominence is given to Jesus as priest. In fact so much so, as will be noted later, that this morning’s text on Jesus’ perfect sacrifice is but a small portion of what could be said.   

Hebrews 9:23-28

23Thus it was necessary for the sketches of the heavenly things to be purified with these rites, but the heavenly things themselves need better sacrifices than these. 24For Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf. 25Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own; 26for then he would have had to suffer again and again since the foundation of the world. But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself. 27And just as it is appointed for mortals to die once, and after that the judgment, 28so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.

The previous lesson stressed Jesus as “appointed to offer gifts and sacrifices” (8:3).  In today’s session featured is Jesus’ offer of himself.  Hebrews 9:23-28 picks up the theme of Christ’s heavenly priestly ministry that was introduced earlier in the chapter (vv. 11-14).  Both passages deal with Jesus’ entry into the heavenly sanctuary and its effect, both showing contrasts between the earthly type and its heavenly counterpart.  Verses 23-28 thus balance the earlier section and relates to what is to follow (10:1-10).

The text begins with the necessity for “the sketches of the heavenly things to be purified with these rites.”  Because of the cultic principle that “without the shedding of blood there is no forgiveness,” it was necessary for the “copies of the heavenly things to be purified with these rites.”[Worth recalling is that the author of Hebrews appears to be influenced by Platonic philosophy.  A  striking difference is said to exist between an earthly realm (copy) and a heavenly realm (reality).  Luke Timothy Johnson stresses the importance of this Platonic influence in Hebrews: A Commentary (Westminster John Knox Press, 2006).]  That is, the tabernacle’s association with sinful people meant that the tabernacle needed to be purified with the blood of animal sacrifices.  In similar fashion, as F. F. Bruce puts it, “while ritual purification is adequate for the material order, which is but a copy of the spiritual order, a better kind of sacrifice is necessary to effect purification in the spiritual order.”[F. F. Bruce, The Epistle to the Hebrews (Eerdmans Publishing Company, 1990), 228.] Bruce stresses that the people of God are the house of God and that his dwelling place is among them.  They, too, need inward cleansing not only so their approach to God may be free from sin but also that they may be a fit dwelling for him.  Christ’s superior sacrifice through the offering of himself meets that standard.   Peter O’Brien notes that the shedding of blood climaxes a series in chapter 9 that underscores the fundamental importance of sacrificial blood.

It provides access (v. 7), purges the conscience (v. 14), inaugurates covenants (v. 18), consecrates the people (v. 19), cleanses cultic instruments (v. 21), and purges many things under the Old Testament law (v. 22a).[Peter O’Brien, The Letter to the Hebrews (William B. Eerdmans Publishing Company, 2010), 334.]

In other words, the author of Hebrews recognizes the validity of ritual cleansing as being both real and effective as far as it went.  However it could not achieve or cleanse the worshiper‘s conscience. That then sets up the author’s concern for Christ’s perfect sacrifice in this morning’s text.   

24For Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf. 25Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own; 26for then he would have had to suffer again and again since the foundation of the world.

Christ entered into heaven itself for the purpose of appearing before God “on our behalf.”  In other places in Hebrews the reference is always to the “heavens” (1:10; 4:14; 7:26; 8:1; 9:23; 12:23, 25).  The singular here in verse 24 accentuates the real or true sanctuary and not simply a copy!  This singular act, as O’Brien sees it, “into the realm of eternity not only holds out the promise of a future entry for believers themselves; but also has present ramifications, for the text states that he has now appeared for us” (italics are O’Brien’s).  What that appearance may be in terms of what Christ did in so doing is not mentioned here in the text.  However it is clear that Christ appeared in heaven to intercede “on our behalf.”   This is an encouraging and assuring note for the hearer/reader. Quoting commentator W.L. Lane, O’Brien writes (339):  

Christ’s intercessions cover anything and everything that will enable God’s children to persevere and receive the final salvation Christ has won for them at the cross (7:25).  Moreover, his presence ‘on our behalf’ assures us that ‘his saving action possesses eternal validity and will secure for his people unhindered access to God as well’ (note 6:19-20; 10:19-20).

The Hebrews writer goes on to affirm:

25Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own; 26for then he would have had to suffer again and again since the foundation of the world.

Christ’s sacrifice was offered once and for all, continuing the contrast with the Day of Atonement imagery found in the chapter.  The fashion of the high priest entering the temple “many times” (vv.25, 26) during the year and the inner sanctuary annually is a sharp contrast with the “once for all” (vv.26, 27, 28) single sacrifice of Christ.  In effect the sacrifice of the latter is complete but the high priest’s efforts are incomplete and thus must be repeated, and that continually!       

But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself. 

This is a decisive moment.  Christ appeared “at the end of the age” to remove sin by the sacrifice of himself.  His decisive act is the culmination of the ages.  The ages have reached their goal as well as their end.  In O’Brien’s words, “Christ’s self-offering is sufficient and final for all ages—past, present and future” (340).  A final settlement of the issue of sin has happened by the action of Jesus at one point in history and by so doing makes the present significant.  

27And just as it is appointed for mortals to die once, and after that the judgment, 28so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.

The comparative aspects of vv. 27-28 show clearly that Christ’s high priestly ministry has been fully effective as death occurs once and is followed by judgment, so his once-for-all offering is followed by his return to bring salvation to those who eagerly await his arrival. Surely such powerful words bring encouragement and hope to the readers/hearers of Hebrews, both in his time and in ours.  

Priesthood

In reflecting on the priesthood of Christ it is difficult to not recall Martin Luther’s historic idea of the priesthood of all believers, a thought with a deep scriptural history.  

Beyond [Luther] it finds its support in Yahweh’s declared intention for Israel to be a “kingdom of priests” (Ex. 19:6), to Peter’s declaration to the church that it is a “royal priesthood” and to the doxology in Revelation 1:6, which states that Christ has made us “a kingdom, priests to God and his Father.”[Robert Letham, The Work of Christ  (InterVarsity Press, 1993), 121.]

Luther‘s usage of the priesthood of all believers was a liberating force during the sixteenth century.  An autocratic hierarchy eclipsed the liberty of the individual Christian. While Luther did not use the actual phrase “priesthood of all believers” he advocated a general priesthood in his 1520 treatise To the German Nobility of the German Nation. In doing so he dismissed the medieval view that Christians were to be divided into two classes, ‘spiritual’ and ‘secular.’  Instead he set forth the teaching that all baptized Christians are ‘priests’ and ‘spiritual’ in the sight of God, thereby making ministry to some extent the responsibility for every Christian.  

Where the teaching on the priesthood of all believers goes beyond Luther is in making the individual Christian the center of the teaching.  An important qualification needs to be kept in mind: the preoccupation with the individual smacks more of late medieval nominalism than that of the scriptures. Nominalism maintained that reality existed exclusively in the particular and denied the existence of universals.  This led in time to individualism at the expense of the   corporate solidarity of community.  Too great of a reliance on the particular can often undermine the exclusive priesthood of Christ.  After all, it is not finally about you or me!  More on that at another time. . .