Blowing away the dust of history (part four)

Over the last few weeks we’ve been considering the encounter between Nicodemus and Yeshua. Yeshua’s gentle rebuke that, as a learned and pious man in Israel, he should have been aware of the deeper themes Yeshua was talking about, led us to conclude that there may well have been other areas clearly spoken to in the Torah, yet still under-developed or widely downplayed (if not ignored totally) in other forms of Judaism. Today I want to focus on one area that due to the destruction of the Temple in 70CE has been severely marginalised and ‘respun’: sacrifice.
There are two levels to this: the actual acts of sacrifice and the place where it happens. Firstly, you can’t fail to notice that sacrifice is central to Judaism. Once a few basic, ‘trend-setting’ commandments have been given on Sinai, we’re taken directly to the commandments to build the Mishkan, or Tabernacle. That construction has only one purpose, sacrifice, and it stood at the centre of the camp. Sadly, more modern non-Messianic Jewish forms of Judaism have belittled this fact theologically due to the destruction of the Temple and the subsequent impossibility of physically bringing sacrifices any more. But you can’t avoid the conclusion that Judaism functions on sacrifice. It does so precisely because Judaism is a restoration, deliverance and redemption faith. Judaism is G-d’s solution, His plan to reverse the sin problem created in the Garden and restore everything to the original default position. Atonement is the the moment when the sacrifice is accepted by G-d as a death equivalent to the death WE deserve due to our sins thus restoring the relationship between G-d and man. Interestingly, by commanding us to offer a sin sacrifice the Torah ASSUMES the sinfulness of all people (all humanity has fallen short of His glory and perfection) and our need for atonement.

But as we develop and track this idea of sacrifice through the Scriptures we see a potential problem: in the Garden the Lord said that if we ate of the tree (sinful rebellion), WE would die. Later again, the Torah is clear, the ‘soul that sins shall surely die’. WE should die for our sins, yet the Lord’s answer in the Mishkan was for animals to die. As glorious an idea as it is, substitution only works on equivalence, and the death of an animal will never be the equal to our sins. Fairness and equality is the basis of all justice and righteous judgement, and humans are not animals. Humans sin, animals do not. The writer to the Hebrews by the way recognises this dilemma in commenting that the cycle of animal sacrifices must continue forever because they are not adequate to deal with sins completely. They may provide a temporary ‘cover’ for our sins, but they can never completely remove them nor fully expiate them due to this fundamental issue of lack of equivalence. Only the death of a ‘human’ would remove the sting of the judgement of G-d (death) for our sins. But a sinful human could never do it as they too would need a sacrifice for their own sins, thus disqualifying themselves from paying the price for others’ sins. So what can be done? We need a human who has not sinned, one of us, yet perfect, by whose death we could truly be set free. We need G-d’s salvation and as He is perfect (the only One) in principle He must offer Himself to do this saving. In Judaism this logical step to the end conclusion is there, and if you have eyes to see it it is obvious, but sadly not for Nicodemus and not for so many of our people today.

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