1–5 9 That first plan contained directions for worship, and a specially designed place of worship. A large outer tent was set up. The lampstand, the table, and “the bread of presence” were placed in it. This was called “the Holy Place.” Then a curtain was stretched, and behind it a smaller, inside tent set up. This was called “the Holy of Holies.” In it were placed the gold incense altar and the gold-covered ark of the covenant containing the gold urn of manna, Aaron’s rod that budded, the covenant tablets, and the angel-wing-shadowed mercy seat. But we don’t have time to comment on these now.
6–10 After this was set up, the priests went about their duties in the large tent. Only the high priest entered the smaller, inside tent, and then only once a year, offering a blood sacrifice for his own sins and the people’s accumulated sins. This was the Holy Spirit’s way of showing with a visible parable that as long as the large tent stands, people can’t just walk in on God. Under this system, the gifts and sacrifices can’t really get to the heart of the matter, can’t assuage the conscience of the people, but are limited to matters of ritual and behavior. It’s essentially a temporary arrangement until a complete overhaul could be made.
11–15 But when the Messiah arrived, high priest of the superior things of this new covenant, he bypassed the old tent and its trappings in this created world and went straight into heaven’s “tent”—the true Holy Place—once and for all. He also bypassed the sacrifices consisting of goat and calf blood, instead using his own blood as the price to set us free once and for all. If that animal blood and the other rituals of purification were effective in cleaning up certain matters of our religion and behavior, think how much more the blood of Christ cleans up our whole lives, inside and out. Through the Spirit, Christ offered himself as an unblemished sacrifice, freeing us from all those dead-end efforts to make ourselves respectable, so that we can live all out for God.
16–17 Like a will that takes effect when someone dies, the new covenant was put into action at Jesus’ death. His death marked the transition from the old plan to the new one, canceling the old obligations and accompanying sins, and summoning the heirs to receive the eternal inheritance that was promised them. He brought together God and his people in this new way.
18–22 Even the first plan required a death to set it in motion. After Moses had read out all the terms of the plan of the law—God’s “will”—he took the blood of sacrificed animals and, in a solemn ritual, sprinkled the document and the people who were its beneficiaries. And then he attested its validity with the words, “This is the blood of the covenant commanded by God.” He did the same thing with the place of worship and its furniture. Moses said to the people, “This is the blood of the covenant God has established with you.” Practically everything in a will hinges on a death. That’s why blood, the evidence of death, is used so much in our tradition, especially regarding forgiveness of sins.
23–26 That accounts for the prominence of blood and death in all these secondary practices that point to the realities of heaven. It also accounts for why, when the real thing takes place, these animal sacrifices aren’t needed anymore, having served their purpose. For Christ didn’t enter the earthly version of the Holy Place; he entered the Place Itself, and offered himself to God as the sacrifice for our sins. He doesn’t do this every year as the high priests did under the old plan with blood that was not their own; if that had been the case, he would have to sacrifice himself repeatedly throughout the course of history. But instead he sacrificed himself once and for all, summing up all the other sacrifices in this sacrifice of himself, the final solution of sin.
27–28 Everyone has to die once, then face the consequences. Christ’s death was also a one-time event, but it was a sacrifice that took care of sins forever. And so, when he next appears, the outcome for those eager to greet him is, precisely, salvation.
About The Message: The Bible in Contemporary Language
Many people assume that a book about a holy God should sound elevated, stately, and ceremonial. If this is how you’ve always viewed the Bible, you’re about to make a surprising discovery. The Message brings the life-changing power of the New Testament, the vibrant passion of the Psalms, and the rich, practical wisdom of Proverbs into easy-to-read modern language that echoes the rhythm and idioms of the original Greek and Hebrew. Written in the same kind of language you’d use to talk with friends, write a letter, or discuss politics, The Message preserves the authentic, earthy flavor and the expressive character of the Bible’s best-loved books. Whether you’ve been reading the Bible for years or are exploring it for the first time, The Message will startle and surprise you. And it will allow you to experience firsthand the same power and directness that motivated its original readers to change the course of history so many centuries ago.
Copyright 2005 Eugene H. Peterson.
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