| Christian Life and Doctrine | August 1967 |
Sacrifice in the Plan of God—Section IV
Better Sacrifices
HOW our heart leaps for joy in recognizing Jesus as the Lamb of God, and in appreciation of his costly sacrifice for us! As we contemplate this scene of sacrifice and meditate upon the scriptures surrounding this feature of God’s plan of redemption, we stand in still further wonder and awe. The Bible speaks of a mystery which was “hid from ages and from generations but [which] now is made manifest to his saints.” What is this mystery? It is: “Christ in you, the hope of glory.”—Col. 1:26,27
From this and related texts we understand that The Christ is not just one individual; rather, it is a class, consisting of the Head and body members. The entire Christ class, we find, is to be given a share in this stupendous role of sacrifice. All the members are to walk the same pathway as their Head and Master, and to lay down their lives in the service of God. Collectively, these “better sacrifices” are considered as the one grand offering for sin. Stated another way, the Heavenly Father has arranged for all of the members of Christ’s body to share in the offering for sin by counting their sacrifices as part of Jesus’ sacrifice. We see in this a wonderful privilege extended to all who would follow the Master, while recognizing at the same time that this is a matter of reckoning on the Father’s part, since all the redeeming merit stems from Jesus alone.
We find that the church’s share in the sin-offering is not set forth in a simple and open manner in the Scriptures. The testimony, we believe, is there and is clear, but much study, searching, and effort are necessary to uncover the beauty and depth of the subject. The matter is of such importance that it affects and relates to almost every avenue of the Christian’s life. Even though the number of direct statements may be few, we find abundant indirect references to the church’s share in the sin-offering. These are especially brought out in the texts on the memorial, baptism, consecration, and Christian suffering. We would like to consider the following scriptures as being helpful and enlightening in this regard:
Better Sacrifices
Hebrews 9:22,23: “Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices [plural] than these.”
In this chapter Paul has been referring to the sin-offering of bulls and of goats which was carried out in the tabernacle (see verse 13). Now he speaks of better sacrifices (in the plural) than the typical sin-offerings of the tabernacle. The blood of bulls and goats sufficed to cleanse the nation of Israel in a typical way, but it could not provide the ultimate release from sin. The reality of this picture was to be found in better sacrifices than these, according to Paul’s words. What did he mean by this?
We would not consider, of course, the possibility of plural sacrifices on Jesus’ part. The Scriptures are very plain on this point, for over and over again they teach that Jesus’ sacrifice was needed just once: “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself. … Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.”—Heb. 9:24-26
Whatever these sacrifices may be, we note that they must be “better” than those of bulls and goats. Following the logic and the grammatical construction of the text, we find the strongest implication that these would also be blood sacrifices. We conclude, therefore, that this must be alluding to human sacrifice. We will await the next scripture for further identification and elaboration.
Burned, Not Eaten
Hebrews 13:11-13: “For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach.”
Again Paul has made reference to the bulls and goats used in the tabernacle type of the sin-offering. This time our attention is drawn to the fact that the animals’ “bodies” were burned outside the camp. This was done only to those animals used as sin-offerings. Next he mentioned that Jesus suffered in this way “without the gate,” showing clearly that one or more of these animals pictured Jesus. And finally, he urged the “us” class—the church—to follow her Lord, to suffer with him “without the camp.”
If this is one of the main texts in the New Testament which identifies Jesus as the antitype of one or more of these animals, we can see that by mentioning the church here, Paul was showing that she too is an antitype. What a marvelous revelation this turns out to be—that the sacrifice of Jesus and the church was pictured by these animals!
But can we use the logic of the typical picture to go still further and permit it to point out for us the exact antitypical identity of these animals? We think so. We have just read Paul’s words indicating that both Jesus and the church were portrayed here. Looking back at the type of the atonement day sin-offerings, we find that just two animals were primarily involved: there was the bullock, with much fat, and the goat, with very little. Could there have been a more appropriate way of representing the abundance of love and zeal of the perfect man Jesus, and the leaner portion which his body members would have to offer? In effect, we believe Paul has identified Jesus with the bullock, and the church with the goat, of the sin-offering.
We consider this text as the primary one in the New Testament which teaches the church’s share in the sin-offering. Notice how Paul presented that share. He urged the “us” class to go forth unto Jesus “without the camp, bearing his reproach.” There seems little doubt that this phrase refers to suffering, for how could the reproaches of Christ be borne without suffering at the hands of the world? In addition, this phrase follows immediately after the statement that Jesus “suffered without the gate.” “Let us go forth therefore,” continued the apostle, “unto him [doing likewise, walking in his steps] … bearing his reproach.”
We believe that the sufferings, the hardships, and the experiences of the church, as well as the final death, are all included in the sin-offering. From the moment of consecration and the death of the human will, this sacrifice begins, and it continues until it is finished in the actual death of the human body. The church willingly presents herself to the High Priest, Jesus, who carries out the work of sacrifice.
The question may be asked, Can suffering atone for sins? We know that the Scriptures state, “Without the shedding of blood is no remission.” (Heb. 9:22) Jesus’ blood, and his blood only, could make the actual atonement, and whether it was shed with or without suffering would be irrelevant to its efficacy. Nonetheless in the verses of this text Paul included the thought of suffering in the sin-offering picture when describing the roles of both Jesus and the church.
We do not think Paul was suggesting that suffering can atone for the adamic sin, for this would not agree with his words in Hebrews 9:22. Suffering is merely an inherent part of the sacrifice for sin, of which only the blood of Jesus provides the final satisfaction. Suffering becomes the external means whereby the church can demonstrate her willingness to be included with Jesus in his work of sacrifice. Suffering also marks the sin-offering as a process occurring throughout the Gospel Age; this part must first be completed before the final act of sprinkling can be performed.
With this background, let us reread the first text quoted, Hebrews 9:22,23. Now we can see that from God’s standpoint the blood sacrifice of Jesus has been expanded to permit the church to be included as a part of it. While in number the sacrifices of the church are many, they are all considered as parts of the one whole. It is in this sense that the “better sacrifices” are together reckoned as the one blood sacrifice which makes possible the remission of sins. The actual merit rests in Jesus alone, but The Christ, united as one, Head and body, will be privileged to apply it for the cancellation of sin.
The Christian’s Altar
Hebrews 13:10: “We have an altar, whereof they have no right to eat which serve the tabernacle.”
In the typical services of the tabernacle, it was the normal practice of the priest to appropriate a portion of certain of the sacrificial offerings to himself and to his family for their food and sustenance. (Lev. 2:10) In the case of the sin-offering, however, this procedure was not to be followed, since by commandment all of it was to be burned. Part of it was consumed on the brazen altar; the remainder outside the gate. (Lev. 16:25,27) It is this custom to which Paul was referring.
Paul wrote that the “we” class, the church, possessed this antitypical altar. The altar, of course, implies that a sacrifice is to be made upon it. But the animal for this offering was the one of which he said the priests had “no right to eat.” This identified it as the sin-offering, all parts of which were consumed by fire, leaving nothing remaining which could be eaten: “For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.”—Heb. 13:11
Now, if this special altar of sacrifice belongs to the church, and if it is the one upon which the sin-offering is brought, the conclusion seems clear: the church’s sacrifice must be in the nature of a sin-offering (which would correspond fittingly to the goat in the type) which could not be eaten by the priest.
We realize, of course, that it is only because the church appropriates the merit of Christ’s sacrifice that she may offer acceptable sacrifices and go to him “without the camp.” Paul’s words seemed to emphasize the active participation of the church, whom he urged to “go forth unto him … bearing his reproach.” (Heb. 13:13) The verses directly following this text show a continuation of this line of reasoning: we are to “offer the sacrifice of praise to God, … to do good and to communicate [to share what we have, RSV] … for with such sacrifices God is well pleased.” (Heb. 13:15,16) These all suggest direct involvement on the part of the body members.
Unto Sin
Romans 6:3-11: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death. … Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. … For in that he [Christ] died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord.”
These verses are filled with references to the church’s share in the baptism and death of Jesus. Verse 10 is most significant, as it provides the key to understanding the remainder. Jesus’ death “unto sin” could not be referring to a struggle against sin within himself through the period of his ministry, for the Scriptures clearly teach that he was perfect and without sin. The reference, then, must be describing his sacrifice, which God accepted as an offering “for sin.”
Verse 11 applies to the church, and most translations give the thought of an inward struggle against sin and the various weaknesses of the flesh. However, the grammatical construction in the Greek is identical for both verses 10 and 11, so that the church is credited with sharing in this sacrifice for sin in the same manner as Jesus. How very meaningful this makes the 12th verse: if we are being given the privilege of sharing in Jesus’ offering for sin, let us not willingly permit sin to reign in our mortal bodies!
With this background, let us read Romans 6:2: “How shall we, that are dead to sin, live any longer therein?” Here the Greek word translated “to sin” is the same form as that rendered “unto sin” in verses 10 and 11. To be consistent, we believe it should also be understood to mean “for sin.”
Notice that Paul spoke of this death, not in the future tense, but as already having occurred in the lives of true Christians. Thereafter they are not to yield themselves any longer to the influence of sin. Thus he identified this death as the symbolic dying which takes place at consecration and continues daily as all is surrendered before the Lord. All this is included in the thought of the offering “for sin.”
Partnership
I Corinthians 10:16-18: “The cup of blessing which we bless, is it not the communion [common union, participation, sharing, partnership—Emphatic Diaglott and Amplified N.T.] of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread and one body: for we are all partakers [sharers—Goodspeed N.T.] of that one bread. Behold Israel after the flesh: are not they which eat of the sacrifices partakers [sharers, partners—Interlinear Greek-English N.T. and Amplified N.T.] of the altar?”
This text, familiar to many, contains a deep truth which is hidden by the King James translation, and by the customary observance of what many denominations term the “Communion Service” or the “Lord’s Supper.” There is much more involved here than a remembrance of our Lord’s sacrifice and a passive partaking of the emblems representing it.
Without question, there is a fellowship of believers which results from appropriating Christ’s sacrifice to themselves. This is actually the chief basis for the association of the brethren, the body members, and inspires all of their efforts in the ministry. But is this the full import of the Apostle Paul’s statement in this verse? We think not.
The meaning of the Greek word which is translated “communion” in the Common Version is a participation, a sharing, a partnership, or simply a common union. These are action words, suggesting more than a mere fellowship of belief. They imply a fellowship of activity. We believe that Paul is including the church in the symbols of the blood and the body of Christ. We believe he is stressing the church’s active role in sharing in the sacrifice of her Head. We thus understand that there is a secondary significance to the memorial service—that the inspired words of Paul reveal that the church is to reflect upon the share which the Lord has given her in the sacrifice of Jesus.
Notice how the wording of the text emphasizes the oneness of the sacrifice. The church’s participation is in the blood and in the body of Christ. Only in and as a part of the Beloved is the church’s sacrifice acceptable. “For we being many are one bread and one body.” All are co-laborers, co-participators, joint-sacrificers, partners, in the work which the Father has willed to be accomplished in the Gospel Age. What a tremendous privilege is that which accrues to us—and what a tremendous responsibility as well!
The second portion of the text seems to corroborate this thought: “Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?” Those who ate of specified sacrifices in the tabernacle were the priests. Paul reasoned that they were partakers (sharers) of the altar, meaning that their chief function was to carry. out the rites of sacrifice. In the antitype, the church eats (or appropriates to herself) the blood and body of Christ, which are representations of the merit of his great sacrifice, and they gain life thereby. But to qualify as antitypical priests, they must go on to partake of the altar—to share in the work of sacrifice represented there.
In God’s sight the many members of Christ’s body are considered as one, being broken together in sacrifice at the altar. They are sharers and partners in the work of sacrifice, represented by the same emblems, and considered part and parcel with Jesus. We wonder how Paul could have stated this more forcibly or clearly than he has done in this text, according to the Greek. At the memorial time and throughout the whole year, may each of us remember Jesus’ costly sacrifice and the benefits accruing to us. This certainly is the primary aspect of the occasion. Then secondarily, may we also keep in mind the responsibility of sharing with Jesus in that sacrifice and all that this implies.
“His Body’s Sake”
Colossians 1:23, 24: “I, Paul … now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body’s sake, which is the church.”
That there were sufferings left behind for Paul (and the church) to endure points to God’s arrangement for expanding the one sacrifice of Christ to include the participation of many members. It was not just any sufferings that Paul rejoiced in, however; his heart was made glad in the realization of his privilege to fill up that which was left behind “of the afflictions of Christ.” These afflictions of Christ were not left behind in the sense of Jesus’ being incompetent to offer the full sacrifice for the sins of the world. There is no question regarding the efficacy and completeness of Jesus’ sacrifice. Rather, these “afflictions” represented a provision for permitting others to follow in the same way of suffering and sacrifice—yes, actually to be counted in as sharing his same afflictions!
We believe the afflictions of this text comprise the sacrificial feature of the church’s share in the sin-offering. We notice, too, that Paul spoke of rejoicing in these sufferings and afflictions, for the sake of the benefit they were producing for fellow members of the body. Much of our sacrifice, then, should be directed toward our brethren, for the purpose of building them up in the most holy faith. Let us determine to follow Paul’s example in this, and to rejoice in the privilege of laying down our very lives in the service of our brethren, our co-workers in Christ.
Suffering with Him
II Timothy 2:11,12: “If we be dead with him, we shall also live with him: If we suffer, we shall also reign with him.”
Romans 8:17: “Heirs of God and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”
Precious promises to the church! What joy to know that the Father appreciates the sufferings of his people, and that they portend a glorious future day! Yes, if we suffer—not just any kind of suffering—if we suffer with Jesus, we shall also reign with him. What a close and intimate relationship we thus see existing between the sufferings of Jesus and the sufferings of the church. Though not here described specifically as part of the sin-offering, the close tie-in between these sufferings is certainly being emphasized.
Why should heirship with Jesus be made contingent upon suffering with him and sharing his reproaches? Through the eyes of faith we see a new creation in the process of development. Under the direct supervision of the Heavenly Father, a creative work has been progressing, to perfect the character of The Christ class, Head and body. This is a work in which God employs a ministry of suffering to accomplish his grand purpose. Through it our Lord Jesus was enabled to perfect his own character and to be prepared to become a merciful and sympathetic High Priest.
If we were asked to assist in planning the formation of a new creation class, one which was destined to become heirs of God and partakers of the divine nature, we no doubt would employ several methods we thought wise and prudent. But how many of us would have included suffering and the present painful experience with sin and death? Our loving and all-wise Father deemed it best to do so. Therefore, let us humbly submit ourselves to the trials and the testings of the way, and let us rejoice in our privilege of sacrifice.
God will use these means to develop and crystallize our characters and to provide the experiences needed to make us sympathetic under priests, fully qualified to assist in the future work of blessing. Let us think of the suffering as the bitter herbs which only serve to whet our appetites all the more for sharing with Jesus in the glorious kingdom reign.
Are We Able?
Matthew 20:22,23: “Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the [my] baptism.”
I Corinthians 15:29: “What shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?”
Recall the occasion when Zebedee’s wife asked Jesus for special positions in the kingdom on behalf of her sons, James and John. Jesus’ reply was in the form of a penetrating and revealing question: “Are ye able,” he asked, “to drink of my cup, and to be baptized with my baptism?” The very same question is still heard by each of us today, through the voice of the Scriptures. Was it a literal cup and the physical act of baptism to which he referred? We think not.
Just prior to his Gethsemane experience, Jesus said unto Peter, “The cup which my Father hath given me, shall I not drink it?” (John 18:11) On another occasion, long after his baptism in the river Jordan, he said: “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” (Luke 12:50) It would seem evident from these accounts that both the cup and the baptism are symbols of the suffering and death of Jesus, and it is in this that the church was invited to share.
The Apostle Paul later confirmed this in Romans 6:3, when he wrote: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” Then in I Corinthians 15 he revealed additionally that this baptism was one designed to accrue “for” or “on behalf of” (Diaglott, verse 29) the dead, that is, the dead world of mankind. The baptism of the church, then—the immersion into the will of God and the full consecration that accompanies it—is another way of expressing the church’s share in the one offering for sin. The acceptance of that sin-offering, which is made up of the collective baptism of Head and body, will mean life to the dead world and the subsequent blessings of restitution.
Gentiles Acceptable
Romans 15:15,16: “Brethren, I have written the more boldly unto you, … putting you in mind, because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit.”
What is the “offering up of the Gentiles” to which Paul referred? We believe it is a general reference to the church’s share in the sin-offering this side of the veil. Paul was sent as a special envoy to the Gentiles in order that he might instruct them in the ways of serving God. As revealed to Peter, the high calling of God was not to be limited to Israel after the flesh; after Israel’s prolonged unfaithfulness and final rejection of her Messiah, God turned to the Gentiles. “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.”—Acts 15:14
Now, the ministry of Paul was to be directed to these Gentiles, to teach them the way of sacrifice, the way of suffering and death, the way of the cross of Jesus. They were to be fully instructed respecting their privilege of presenting themselves to the High Priest, and of having their offering made pleasing and acceptable in the Father’s sight. Unquestionably, the Apostle Paul was so used, and to this day his writings have provided us with a clear knowledge of the sin-offering and the church’s share in it.
God’s Will
I Peter 3:17,18: “It is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.”
In the second chapter of his first epistle, Peter counseled the followers of Jesus to be patient in their trials and sufferings, particularly in those hardships encountered for His name’s sake. (vs. 20) In the fourth chapter he wrote, “Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.”—I Pet. 4:12,13
In the text quoted, Peter showed the importance of the church’s suffering, likening it to that which Jesus underwent. The King James translation, “For Christ also hath once suffered,” is perhaps more pointed than the word-for-word in the Greek allows, “For Christ even once suffered.” (see Diaglott or Interlinear Greek-English N.T.) Nonetheless, Peter wrote that the very purpose of the church’s calling was to suffer for well-doing, “because Christ also suffered for us, leaving us an example, that ye should follow his steps.”—I Pet. 2:20,21
Returning to the text, again we notice that the church’s share was described in terms of suffering in this present life, before Christ’s glory is revealed. Suffering in itself is certainly nothing to be desired, and it generally represents merely something to be avoided if possible. But when it becomes the means by which the Lord’s people can demonstrate their willingness to be counted in with Jesus, it truly takes on a sanctified meaning. For the privilege of entering into the Master’s sufferings now, let each of us rejoice and give thanks, especially as we look forward to the consummation of our sacrifice and the greater joys to follow!