The Heavenly Ministry Since we have a great High Priest, not on the order of Aaron, nor from the tribe of Levi, but on the order of Melchizedek, who has a new priesthood, then it is appropriate for Him to serve in a new temple to offer a unique new sacrifice on our behalf. 1. Comparison between the two testaments 1-14. 2. Confirming the heavenly covenant 15-22. 3. The unique Sacrifice 23-28. 1. COMPARISON BETWEEN THE OLD AND NEW TESTAMENTS St. Paul compares between the Old and the New Testament, presenting the following points: First: St. Paul illustrated that the tabernacle of meeting and the temple of Jerusalem contained two major parts, which were the Holy and the Holy of Holies which were separated by the veil, hiding the Holy of Holies behind. He says, "Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail" [1-5]. St. Paul saw that those two parts are symbols of the two testaments. The Holy refers to the Old Testament, and the Holy of Holies refers to the New Testament. Many priests serve daily in the former, while the latter refers to heaven, where no one enters except the high priest once a year, a symbol of the Lord Christ who offered Himself once, to make us enter His heavens. The Apostle does not ignore the holiness of the Old Testament, for it is like the tabernacle with certain ordinances, which contains the lampstand, the table and the showbread... These are holies which resemble the heavens, about which St. Paul says, "Of these things we cannot speak in detail," for it carries living symbols about the Lord Jesus and His ministry, for through Him we enjoy the enlightenment, and His Body, the Living Bread! We discussed that in our study of the book of Exodus1. All this is about the Holy, what about the Holy of Holies, which has the golden censer and the ark of the covenant which represent the Divine presence. It is covered with gold from all sides, symbolizing the Divine nature. It contains the golden vessel, which has the manna, referring to the true Manna, the Holy Body and Blood of the Lord Jesus. Aaron's rod is a sign of the Lord's priesthood and His personal care for His Church. The tablets of the covenant refer to Him being the Word of God. Above the ark are the two 1 The Author: Exodus, 1981 (in Arabic). Chapter 1 2 cherubim overshadowing the mercy seat, which are signs of our union with the heavenly creatures, in the Lord Jesus2. Since the Holy refers to the holy present life in the Lord, or the ministry of the Old Testament, then the Holy of Holies refers to the heavenly life which the Heavenly Lord has offered us through His new covenant with us. St. Paul says that the road for the new heavenly life cannot be manifested as long as the first tabernacle exists. The ministry of the spirit in Jesus Christ cannot be revealed as long as Moses' rituals are still performed literally as a shadow. The veil has to be torn and the shadow removed by the manifestation of the Truth Himself. Moses' ministry has to disappear before the new sanctuary. St. Paul says, "The Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience" [8,9]. St. John Chrysostom says, [What does he mean by saying the present time? He means the time before Christ, for after the Lord's coming, there is no more present time, for how can there be time while He already came?!3] The ministry of Moses' Law is the ministry of the present time. However, after the Lord Jesus came in the fullness of time, He elevated us to the heavens matters, beyond time. Second: The Apostle compares between the sacrifices of the Old Testament and the Sacrifice of the New Testament. In Moses' Law, the priests sprinkle the blood of bulls and goats on the unclean for the purifying of the flesh [12-14]. But the Priest of the New Testament offers His blood. St. Paul says, "Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?" [12-14]. In the Old Testament, the animals were led to be slaughtered without its free will, however, in the New Testament, the High Priest offered Himself by His own free will, in obedience to His Father, even unto death for His love to the human race, although they adverse Him! He is the Priest and the Sacrifice at the same time. As St. Augustine says, [You are the Priest and the Sacrifice. You are the One who offers and the Offering Himself!4] Third: Upon comparing the two ministries, he saw that the first ministry, which is the ministry of the present time concentrates on the purifying of the flesh [13]. However, the second ministry, beyond time, which is the ministry of the heavens, touches the conscience and the inner souls, that is, the ministry of the effective spirit which establishes the kingdom of God inside us. The first ministry is based on the blood of animals which die and are consumed, but the second is based on the blood of the Son of God who offered Himself eternally, for He has no tendency to corrupt, nor can He be captured by death. He is the Donor of life and resurrection! The priests, who under weaknesses and 2 Ibid. 3 In Hebr. hom., 15:2. 4 On Ps. 65. Chapter 1 3 the need for forgiveness of their sins, perform the first ministry. However, the second ministry is performed by the One who is without blemish and is able to sanctify us! Fourth: When the Apostle talks about the old sanctuary or the first tabernacle with all its contents, he says: "of these things we cannot now speak in detail." He left the door opened for comparing the ministries of both testaments, about which many Fathers talked. The writings of St. Athanasius compared between the old sanctuary, with its Mosaic Law, and the new one which is the Body of Christ, in which we became a new holy creation, or as St. Paul says, “In whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a habitation of God in the Spirit” (Eph. 2:21,22). St. Athanasius compares between the old sanctuary and the Body of Christ by saying, [The old sanctuary was built of stones and gold as a shadow, but when the Reality came, the symbol was nullified, as the Lord said, "not one stone shall be left here upon another, that shall not be thrown down." (Matt. 24:2) Whoever despises the temple despises the Lord Himself who dwells in the temple. Whoever separates the Word from the body nullifies the grace which was granted to us in Him. We do not accept what the evil Arians presume that as long as the body is created then the Word is created, and as long as the Word is not created then His body is despised! Since the Word is the Creator, who created everything, then in the fullness of time, He put on a body to sanctify the creation, for He is its Creator, and Cure. Creation cannot be saved with someone created, and the Creator is the One who brought it into existence5] In the New Testament , the Incarnate Lord came to us offering His Body as a mystery to sanctify us. In Him we hide, and with Him we unite to carry Him inside us as we are in Him... This is the time of reformation [10], not with laws, orders and rules, but with the capability of our union with Him and in Him. 2. CONFIRMING THE HEAVENLY COVENANT A Roman Law indicated that as long as the testator is living then the will has no effect, and the father can change its conditions anytime. However, when the father dies, the will becomes in effect and no one can change it. Thus, St. Paul sees that the relationship between God and man is like the relationship between the father, the testator, and his son. In the Old Testament, He offered His testament through the Mosaic testament, and since the testator could not die to enforce the testament, then the blood of animals fulfilled that role. However, in the New Testament, when we received the testament, the Testator died on the cross to declare the enforcement of the testament. As if death on the cross or the blood of the Lord Jesus is a seal on divine Law, and an assurance of enjoying the eternal inheritance. The Lord said, "Most assuredly I say to you, he who believes in Me has everlasting life" (John 6:47). He concluded the commandment by sacrificing His body and shedding His blood for us. "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you" (John 6:53). 5 Ep. Ad Adelphius 7,8. Chapter 1 4 St. Paul says, "For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives" [16,17]. Since a testator has to die and a certificate of death has to be issued to confirm the testament, then the blood of the Lord Jesus on the cross is a sign of the enforcement of the testament because of death of the Testator. Now we can understand why the blood was a sign of purification in the Old and New Testaments, because it is a sign of the enforcement of the testament. Therefore, the book of the covenant, or the testament, and all the people were sprinkled with the blood to be sanctified [19,20]. It was not the blood of the testator, but its symbol, the blood of animals. However, in the New Testament, the testament became powerful through the blood of the Son of God, the Testator: “And according to the law almost all things are purged with blood, and without shedding of blood there is no remission" [22]. Moses used blood and water for purification [19]. St. John Chrysostom commented, [Tell me why were the people and the book of the covenant sprinkled, except for the precious Blood of which the blood of animals was a symbol? And why the water? to sanctify… And why the scarlet wool? To preserve the blood, so blood and water become as one6.] Regarding the New Testament, St. John Chrysostom questioned, [Where is the book, then? He has sanctified their minds so they may become the book of the New Testament... Where is the tabernacle? They themselves are the tabernacle, for He said, "I will dwell in them and walk among them, I will be their God, and they shall be My people" (2 Cor. 6:16). They were not sprinkled with scarlet wool nor with hyssop. Why? Because this is not a physical washing, but rather spiritual. The blood was spiritual (True blood which He took from St. Mary and shed on the cross, but the Holy Spirit prepared for the incarnation) How? Moses did not sprinkle us with this blood, but rather Christ, through the word which was said: This is the blood of the New Covenant for the remission of sins. This word replaced the hyssop which was dipped in the blood and sprinkled us all. Back then, the washing of the body was external for the purification was physical, but here the purification is spiritual and washes the soul... There the sprinkling was done on the outside only and whatever is sprinkled was washed from the traces of the blood... However, this is different with the soul, for the blood is mingled with the soul to make her strong, active and leads her to the unapproachable beauty7.] 3. THE UNIQUE SACRIFICE The shadows of the heavenly matters were sanctified by the blood of animals. However, the secret of sanctifying the heavenly matters is the unique Sacrifice, the Sacrifice of the cross which cannot be repeated, the Sacrifice of the Lord Jesus Himself who is able to raise from the dead. The bloody sacrifices were offered in the tabernacle or at the temple of Jerusalem, the first tabernacle which is the shadow of the heavenly matters. However, Christ, being the Sacrifice and the Priest, stands in heaven in front of the Father, as the slain Lamb. Truly He was not separated from the Divine nature of the Father, but for our sake, He descended to us, without separation from the Father, offering Himself a Sacrifice of love 6 In Hebr. Hom., 16:3. 7 Ibid., 16:5. Chapter 1 5 for us, so He may elevate us to heaven and intercede with His blood on our behalf, to take us to the bosom of the Father. The priests in the Old Testament offered the blood of dead animals; thus the sacrifices were unable to raise the people or even to raise themselves. But the High Priest, the Lord Jesus Christ is the only One who offered Himself to give us life, thus there is no need for the repetition of the sacrifice. His priesthood is eternal and the effect of His sacrifice never stops, nor gets old! St. John Chrysostom compared between the animal sacrifices of the Old Testament and the Sacrifice of the New Testament by saying: [What a great difference! He is the Ransom, the Priest, and the Sacrifice! If this was not the case, then there would be a need for offering many sacrifices and for Him to be crucified many times8.] Perhaps some may question: Since the Sacrifice of the Lord Jesus cannot be repeated, why does the Church offer the Eucharist, the Sacrifice of Christ, every day on the altar? We answer that the Eucharist is not repetition of the sacrifice of the cross, but rather it is an extension of the one, real, eternal, non bloody Sacrifice which never stops. For Christ, the living Victim, Himself, risen from the dead, offers His Holy Body and Blood, without repetition nor change. The various local altars are truly one altar to one Church! We have previously discussed that according to the writings of the Fathers and the testimony of the liturgies9. St. Paul said that as we die once then we rise to be judged, He died once for us to carry our judgment in His body saving us from death. He will not die again, and His Sacrifice will not be repeated, but remains a unique Sacrifice beyond time which works in anyone who enters Golgotha by faith to meet the Sacrifice who can lift us up to the divine throne to, reconcile man with the Father. St. John Chrysostom says: [He died for everyone. This death was to save humanity from destruction, but He did not carry the sins of those who did not want to be saved10.] He bent His back to carry the sins of all, but those who attain salvation are the ones who believe in Him as a Savior. Those will appear with Him when He comes on the clouds, after being purified of their sins. So He may carry them as righteous in Him to His Father. St. John Chrysostom commented on verses 26 to 28 by saying, [These verses refer to the power of life in God and the power of sin. Regarding the power of life in God, Christ will die no more. However, sin that He carried on our behalf, brought death for the Sinless, how much more destruction it will bring on those who submit to it?!11] 8 Ibid. .63- 9 المؤلف: المسیح في سرّ الافخارستیا، ص 42 10 In Hebr. hom., 17:4. 11 In Rom. Hom., 11.
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