Blowing away the dust of history (part five)

Over the last few weeks we’ve been putting together a thread of answers to the potential issue of what Nicodemus might have not understood in the Judaism of his day, that earned him the gentle rebuke by Yeshua. As for so many of us, whether we believe in Yeshua or not as Jews, there will always be things that we simply do not see and comprehend, due to our human weakness and spiritual blindness. Last time we examined the role and place of sacrifice in Judaism and concluded that it was central to everything that Judaism should be. With the destruction of the Temple a key element of Judaism, its atonement function for us as a nation and for all the nations, vanished. We saw how for Messianic Jews that key substitutionary action was taken over by Yeshua and embedded in His own vicarious sacrifice, a final sin offering that actually met the righteous demands of G-d and equalled our own sin.

There is another area attached to sacrifice that cannot be overlooked either, and one that does not have a high profile in modern forms of Judaism outside of Messianic Judaism. This second area is the actual place for sacrifice. The Mishkan, and later Temple, stood at the heart of Jewish practice and belief, and not just for the sacrifices as important as they are/were. The original command was to build the Mishkan, the Tabernacle, in the centre of the community travelling through the desert. He filled this place with His Spirit, His Presence and it was seen visibly and tangibly with a column of fire and cloud. As G-d moved, like a Father taking His child’s hand, so we moved. So what does this tell us now, and maybe for Nicodemus, about a key point missed? In Shemot (Exodus) 33:12-14 Moshe pleads with G-d to go with them. Moshe is aware that this crucial element is vital to Israel’s success. Without ‘G-d with us’ we are lost as a people and nation. But actually G-d’s own desire in this was much closer to the spiritual reality. In Shemot 25:8, and 29:45-46 we read that It was always G-d’s desire to dwell in our midst, or amongst us. HIS desire to be with us predates ours to be with Him. This is something much closer. The Mishkan and later Temple structure enabled the very visible presence of G-d to be right at the heart of our community and people, and sacrifice made that possible. G-d physically and visibly dwelt in the Mishkan and first Temple; He truly was in our midst. The offering of sacrifices and the manifestation of His Presence are linked; when the sacrifice offered is accepted His Presence goes with you/ us as a nation. So we find that Temple and sacrifice are the key to having G-d with us as He desires, a concept central to Judaism: His presence bringing salvation, deliverance and redemption.

Lastly, let us not forget that with the destruction of the Temple in 70CE we might think that this central plank had been removed. Not so. The concept of course is larger than merely that Yeshua’s sacrifice now stands in the place of the animal sacrifices offered on the altar. In fact, as the Messianic Writings show, the believers who now accept Yeshua become the living Temple themselves, carrying within themselves the results of the daily offerings of Yeshua’s sacrifice. Just as the moveable Mishkan trekked through the desert ‘advertising’ the Presence and reality of the living G-d of Israel, so too do we today in our daily walks of life. Messianic Judaism is the final form of Judaism that reflects the glory of Adonai. We carry this treasure in earthen vessels dedicated to His service.

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