The Christadelphian, June 1914, John Carter

“Did Jesus Offer For Himself”

The following remarks are based chiefly upon Lev. 16:16.

In studying this chapter on the great Day of Atonement we observe that the high priest was not merely to offer an offering for himself and the people, but it was also for his house and the priesthood, and possibly for all the Levites, i.e., for all in Levi. But further—and this is usually omitted in reasoning upon this subject—he was to make an atonement for the holy place, i.e., the chamber or apartment used by the priests in their offices. The veil formed the dividing wall (call it) on the back, while on one side was the lampstand, and on the opposite side was the table of the Lord, and the golden altar of incense lay between. This part of the tabernacle was called the holy place, and the room within the veil was the most holy—therein was the ark of the covenant and the cherubim wherein God dwelt. Into this most holy place the high priest took in the golden censer with fire and incense, and after that the blood of the bullock and the goat was taken in and sprinkled upon the golden lid of the ark, and before it, so that the holiest of all was sanctified by incense and blood once a year.

Then it is said, “And he shall make an atonement for the holy place, ” where the priests officiated daily. This was the law of the house, and why? “Because of the uncleannesses of the Children of Israel, and because of their transgressions in all their sins,” as they drew near to God on this high day, especially in their representatives, the Levites, the priests and the one and the only one ceremonially and legally privileged to draw nigh to God—unshod as Moses at the bush, and alone, as Moses to enter into the cloud of the majesty of Elohim (34:3), and the chief priest was then accepted as the mediator of Israel—with the twelve stones in his breastplate and the two stones on his shoulders. Atonement was made for the holy place annually. Indeed, the tabernacle itself corresponds to the several stages of Christ’s life—first from youth and manhood on to his baptism; second, from his baptism to his death; and third, in passing through the veil as from resurrection to his ascension and beyond, as the most holy state.

Having passed through the waters of baptism, he then entered, at 30 years of age, into the holy state, when he was counted the righteousness of God, acknowledged as a beloved son, and was then taken possession of by the spirit of God. This spirit of holiness was upon all the prophets, but he had it “without measure.’ So the spirit spake by him, and wrought by, or through, him. God may be said to have dwelt in him, and to have taken up His abode in him, and so speaking by him, could, and did, say, “Destroy this Temple (the Jesus body), and I will raise it up in three days.”

We have in such words the perfect idea of a building and a dweller therein—a house and an occupant like unto the tabernacle of old, whereof it was said that He, the Lord “Would dwell in the thick darkness,” i.e., in the most holy place. So after this Solomon built a home for Him, and a place for His dwelling (2 Ch. 6:1–2), called the Temple of the Lord. This tabernacle in the wilderness, especially represented the life and work of Jesus our Lord, both in the flesh and after. But the point I wish to emphasise is that the tabernacle as well as the holy and most holy places, and the furniture, was to be sanctified by blood—and why so? “Because it abode in the midst of the uncleanness of Israel.” Was it not so with Jesus our Lord—as the dwelling-place of the Most High. He, like Isaiah, might say, “I dwell in the midst of a people of unclean lips” (Ch. 6:5). There was no sin in the tabernacle of itself, as a structure. In its framework of shittim wood, overlaid or plated with gold, it represented Jesus in human nature by the wood, and “the faith of Christ” by the gold. There was no sin could be laid to the charge of Christ. Yet from this point of view he should offer for himself as well as the people. The high priest not only offered for himself and the people, but also for the holy place and the tabernacle, and the altar.

All this Jesus did, or fulfilled, when he died unto sin once. He did all this once for all when he offered up himself. In the type of the most holy, the holy, and the vessels of the sanctuary, and the sanctuary itself, were all sanctified by blood to make reconciliation or atonement. In the consecration of the tabernacle we find two elements set forth in the life and death of Jesus, who came, as John says, by water and by blood—not by water only or through his baptism, but by water and blood. He was sanctified by water, by spirit, and by his own blood.

The blood of the old covenant was the blood of bulls and goats, but the blood of the new covenant was his own precious blood. Moreover, Paul, in the Hebrews, says that Moses sprinkled with blood both the tabernacle and all the vessels of the sanctuary. Jesus, being the antitype of the tabernacle, must needs be sanctified by his own blood; so that he, too, offered for himself, and was sanctified by water and by blood.

The blood of sprinkling used by Moses was not the blood of the victim only, but it was mixed with water, and these two things are found in the consecration of Christ, or in the Christ body. He was baptized in the Jordan, and his body sanctified by his own blood on the cross; so by one offering containing these two separate acts of the high priest on his Day of Atonement for himself and others—he Jesus perfected for ever them that are sanctified by faith by water and by blood, even by a new and living way which he hath consecrated for us, through the veil, i.e., his flesh; and the consecration of the tabernacle by Moses, using both water and blood, signifies the consecration of Jesus and the bringing into force of the provisions of the new covenant, as they apply individually and ecclesially at present.

It might be asked what does the holy place typify? I should say it represents the ecclesia, even every meeting of the faithful in Christ Jesus. Where even two or three or more are met together in Christ’s name, all such have a table set for them in the wilderness of the people, and on that table there is bread and wine, as in the holy place. They are a lightstand for the faith, and collectively are represented by the golden altar of incense, from whence ascend both praise and prayer, and within the veil there is both Father and Son. They have the promise of his other presence in their midst, and they, too, need sanctification and atonement weekly, just the same as of old when the holy place and the tabernacle was to be atoned for and reconciled once a year. Israel annually—we weekly, or as often as we meet in the holy name for memorial worship. The holy place sets forth God’s holy ones in meeting assembled, and the place is holy for the time being. In conclusion, I desire to draw attention to Lev. 16:16, and to Hebrews 9:19–21, especially verse 21, where it is said, “Moreover, he sprinkled with blood both the tabernacle and all the vessels of the ministry” with water as well as blood and scarlet wool and hyssop.

All these things prescribed, had a meaning and a bearing upon Christ, so that he, too, must needs be sanctified, atoned for, and reconciled with water and blood, for himself, as the Tabernacle of God.

J. C.