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JESUS, MERCY SEAT, JUBILEE, AND ATONEMENT INTRODUCTION More than one hundred years ago, James Denny wrote of Christ’s atoning work, It will be admitted by most Christians that if the Atonement, quite apart from precise definitions of it, is anything to the mind, it is everything. It is the most profound of all truths, and the most recreative. It determines more than anything else our conceptions of God, of man, of history, and even of nature; it determines them, for we must bring them all in some way into accord with it. It is the inspiration of all thought, the impulse and the law of all action, the key, in the last resort, to all suffering. Whether we call it a fact or a truth, a power or a doctrine, it is that in which the differentia of Christianity, its peculiar and exclusive character, is specifically shown; it is the focus of revelation, the point at which we see deepest into the truth of God, and come most completely under its power. For those who recognize it at all it is Christianity in brief; it concentrates in itself, as in a germ of infinite potency, all that the wisdom, power and love of God mean in relation to sinful men. [1] The word atonement means making at one – at-one-ment. Atonement deals with sin and its consequences and is necessary because “all have sinned and fall short of the glory of God” (Romans 3:23). Sin not only affects our relationship with God but our relationship with others and all creation. Christ’s atoning work pertains to individuals, households, communities, nations, and all creation (Romans 8:20-25). Jesus’ atoning work can be explained simply, “Jesus died for my sins” (cf. Matthew 1:21; 1 Tim.1:15) or in the broader biblical terms of His obedience, sacrifice, propitiation, reconciliation, and redemption. The roots of Christ’s atoning work are deeply planted in the soil of the Old Testament and particularly the Day of Atonement/Yom Kippur (Leviticus 16). Every fifty years on the Day of Atonement the Year of Jubilee was to be proclaimed, ‘You are also to
count off seven sabbaths of years for yourself, seven times seven years, so
that you have the time of the seven sabbaths of years, namely, forty-nine
years. This article briefly looks at Romans 3:21-26. A connection is made between Paul’s mention of propitiation (hilasterion) in Romans 3:25 and the mercy seat in Leviticus 16. Another connection is made between Paul’s mention of “redemption” in Romans 3:24 and the redemptive Year of Jubilee in Leviticus 25:8-55. My goal in writing this article is to help us think about Christ’s atoning work in terms of His life (Year of Jubilee) and death (Day of Atonement). JESUS AND THE MERCY SEAT IN ROMANS 3:25 The importance of Romans 3:21ff. has long been recognized for understanding the Gospel. Martin Luther said Romans 3:21-26 was “the chief point, and the very central place of the Epistle, and of the whole Bible.” [3] The Dutch Protestant theologian Campeius Vitringa (1659-1722) called this passage, “the brief summary of divine wisdom.” [4] Thomas Chalmers (1780–1847), organizer of the Free Church of Scotland, penned, “There is no passage, to which if we would only bring the docility and the compliance of childhood, that is more fitted to guide and to turn an enquiring sinner into the way of peace” (Lectures on the Epistle of Paul the Apostle to the Romans [Edinburgh and London, 1838], 58). C.E.B. Cranfield calls it the “centre and heart” of the letter. [5] Leon Morris indicated that it may be “possibly the most important single paragraph ever written.” [6] Jack Cottrell says in his commentary on Romans that verses 24-26 are “Arguably…the most important in the whole Bible. It is like the Hope Diamond in a setting of gold. From its depths shine forth the most glorious and most welcome truths of God’s revelation.” [7] John Piper wrote, If I were asked, “What is the
most important paragraph in the Bible?” I think this is the paragraph I would
name. It goes to the very root of the Christian gospel and lays bare the
heart of God like few other texts. If there is a moment in the symphony of
biblical revelation when the contrasting themes of justice and mercy come
together into a magnificent orchestral statement of unity and harmony and
peace, it is here in Romans 3:23–26. [8] The relationship between “propitiation”(hilasterion) and the mercy seat My proposal is that Paul’s references to “propitiation” in verse 25 and “redemption” in verse 24 have in view the Day of Atonement AND the Year of Jubilee. being justified as a gift by His grace through the
redemption which is in Christ Jesus; It is my understanding that the word “propitiation” (hilasterion) in v.25 is a reference to the mercy seat in the Holy of Holies. This noun occurs only one other time in the New Testament where it is translated mercy seat, “and above it were the cherubim of glory overshadowing the mercy seat (hilasterion); but of these things we cannot now speak in detail” (Hebrews 9:5). Like the writer to the Hebrews, I don’t have time to speak in great detail. [9] However, this noun was also used for the mercy seat in the Septuagint (e.g. Exodus 25:17-22; Leviticus 16:2,13-16) [10] and this interpretation has been recognized by many Church Fathers, theologians, and commentators. The fifth century theologian and bishop Theodoret wrote, “The Propitiatory of old was itself bloodless, since it was also without life, but it received the sprinkling of the blood of the sacrifices: but the Lord Christ and God is at once Propitiatory, High Priest, and Lamb, and in His own blood negotiated our salvation, requiring only faith from us.” [11] John Calvin (1509-1564) wrote, And it is probable that, when Paul calls Christ ἱλαστήριον [hilasterion], (Romans 3:25,) and John ἱλασμὸν [hilasmos], (1 John 2:2,) they both refer to this figure [mercy seat], because God was propitiated towards believers by the covering of the Law, so as to shew Himself favorable to them by hearing their vows and prayers. For as long as the law stands forth before God’s face it subjects us to His wrath and curse; and hence it is necessary that the blotting out of our guilt should be interposed, so that God may be reconciled with us. [12] Concerning Paul’s use of hilasterion in Romans 3:25 Wilhelmus à Brakel wrote about three hundred years ago, “The apostle declares that Christ is set forth in both the Old and New Testaments to that end as a propitiation (ἱλαστήριον , hilasterion)—the name of the mercy seat of the ark, which is an extraordinary type of the Lord Christ” (The Christian's Reasonable Service, IV:465). More recently Douglas Moo wrote, Paul’s language is again rooted in the OT. Hilastērion occurs in the Greek OT (the Septuagint) as a description of the ‘mercy seat’, the place in the tabernacle where the blood of sacrifice was sprinkled on the Day of Atonement (Lev. 16). In a bold metaphor, Paul claims, in effect, that Christ is now the final, eschatological ‘mercy seat’, the place where God draws near to human beings for their redemption. [13] What was the mercy seat (hilasterion)? The mercy seat was a piece of furniture made of pure gold
with two gold cherubim at each end. It
was placed over the Ark of the Covenant (Exodus 25:17-22; 37:6-9). Inside the Ark of the Covenant was a golden jar holding the manna, Aaron’s rod which
budded, and the tables of the covenant (Hebrews 9:4-5). [14] The hilasterion was associated with the presence of Yahweh (Leviticus 16:13; see also Ex.16:33-34; Num.10:35; Joshua 6:6; 1 Samuel 4:4; 2 Samuel 6:2; 1 Chron.13:6; Rev.8:3-5). It was the place Yahweh appeared in the cloud (Leviticus 16:2) and the place from which He spoke to Moses (Exodus 25:21,22; Numbers 7:89). [15] John Hartley points out that the mercy seat was a boundary between the enthroned God and tablets of the covenant. [16] The mercy seat featured prominently on the Day of Atonement (Leviticus 16:2 [2x],13,14 [2x],15). [17] On this day God’s people saw, in the shadows of the Old Covenant, the righteousness of God respecting their violation of the covenant they swore in Exodus 24, ‘All that the LORD has spoken we will do, and we will be obedient!’ So Moses took the blood and sprinkled it on the people, and said, ‘Behold the blood of the covenant, which the LORD has made with you in accordance with all these words’ (Ex.24:8,9). [18] On the Day of Atonement the blood of a bull and goat was sprinkled a total of forty-nine times cleansing the tabernacle: [19] the Most Holy Place (Leviticus 16:12-17); the Tent of Meeting [also known as the Holy Place] (Leviticus 16:16); and the altar outside the tent (Leviticus 16:18-19). Then the High Priest transferred/imputed the transgressions, sins and iniquities [20] of Israel onto the scapegoat/Azazel which was then taken away into the wilderness (Leviticus 16:20-26; cf. Hebrews 13:12). Paul is probably alluding to the scapegoat/Azazel when he discusses the imputation of sin and its removal in passages like Romans 6:6; 7:4; 8:3; 2 Corinthians 5:21; and Galatians 3:13 (compare also the release [aphesis] of the scapegoat in Lev.16:26 (LXX) with the forgiveness [aphesis] of sins in Matthew 26:28; Luke 4:18; 24:47; Acts 2:38; 26:18; Eph.1:7; Heb.10:18). [21] The Ark of the Covenant and the mercy seat were hidden from view by an inner veil (Exodus 26:31-34; cf. Numbers 4:5,15,19-20; 1 Samuel 6:19), the meaning of which was made known when Jesus was “displayed publicly as a propitiation (hilasterion) in His blood.” [22] When Jesus died on the cross, not only was the meaning of the hilasterion made public but the veil in the Temple separating the Holy Place and the Holy of Holies was torn from top to bottom (Matthew 27:50-51). This probably explains why a large number of priests became obedient to the faith in Acts 6:7. [23] In summary, the Day of Atonement was the renewal [24] of the Covenant Israel swore in Exodus 24 and it anticipated the New Covenant in Christ’s blood. On the Day of Atonement God would look down on the covenant through the blood sprinkled on the mercy seat. [25] The mercy seat was the place where God’s justice was satisfied, sin was pardoned, [26] and His people were accepted as righteous through the blood of the covenant. This was the time and place, in the Old Covenant, where God most clearly demonstrated that He was both just and the justifier of the unjust (Romans 3:26; cf. Romans 4:5). [27]
The Day of Atonement was an invitation to take refuge in God alone, “How precious is Your lovingkindness, O God! And the children of men take refuge in the shadow of Your wings” (Psalm 36:7). Those who did not observe the day of Atonement were cut off from the blessed presence of God. This also is the penalty for all who do not accept the invitation of the Gospel of Jesus Christ, “…These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power...” (2 Thessalonians 1:9) JESUS AND THE YEAR OF JUBILEE Leviticus 25 Not only does Paul’s mention of “propitiation” in Romans 3:25 take us back to the Day of Atonement, but so does his mention of redemption in v.24, “being justified as a gift by His grace through the redemption which is in Christ Jesus.” [28] [29] Every 7x7 years, the Year of Jubilee was proclaimed on the Day of Atonement and after God’s house and people were cleansed, You are also to count
off seven sabbaths of years for yourself, seven times seven years, so that you
have the time of the seven sabbaths of years, namely, forty-nine years. The Year of Jubilee was a redemptive year rooted in God’s deliverance of His people from slavery in Egypt and giving them rest in the Promised Land (Leviticus 25:38,42,55). The Year was to be a time when: the land rested (Leviticus 25:11), all Hebrew slaves were released, debts were forgiven, and Israelites returned back to the land God gave their forefathers. It was a Year when God provided food for His covenant people. Indeed, the economy of Israel was to be rooted in the Jubilee [30] with the ideal that there were not to be any poor in the land (Deuteronomy 15:4,7-8,11; cf. Ex.23:11; Nehemiah 5:1-13; Matthew 26:11; Acts 4:34-37; 2 Corinthians 8). [31] One can imagine the joy Jubilee brought after the cleansing of God’s house and people and then hearing the sound of the ram’s horn proclaiming release. This is something we rejoice over when we sing, “How blessed are the people who know the joyful sound!” (Psalm 89:15); “With trumpets and the sound of the horn Shout joyfully before the King, the LORD” (Psalm 98:6). It was in this context that our Lord described His atoning work as our Kinsman Redeemer. Jubilee was proclaimed by Jesus at the beginning of His earthly ministry when He publicly read and announced, “The Spirit of the Lord is upon Me, Because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, And recovery of sight to the blind, To set free those who are oppressed, To proclaim the favorable year of the Lord.” …And He began to say to them, “Today this Scripture has been fulfilled in your hearing” (Luke 4:18-19,21 with Isaiah 58:6; 61:1-2). [32] Wherever Jesus walked during His earthly there was Jubilee (healing, wholeness, and restoration): [33] ü lepers were healed/cleansed ü the lame could walk ü the blind received sight and the deaf heard ü sins were forgiven ü the dead were raised Wherever Jesus went, He removed the burden of sin (Matthew 11:28-30); there was no more death or mourning or crying or pain (1 Cor.15:22ff; Revelation 19:11ff.; 21:1-6). [34] Jesus not only proclaimed Jubilee; He is our Jubilee. [35] Sounding the trumpet while we wait for the last trumpet We live in the period of “now and not yet,” [36] and we are waiting for the return of Jesus Christ which will be preceded by the sounding of the Jubilee trumpet, Behold, I tell you a mystery; we will not all sleep, but
we will all be changed, For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first… (1 Thessalonians 4:16; see also Isaiah 27:13; Zechariah 9:9-17) Until our Lord returns, the Church has been given the glorious privilege of blowing the Master’s trumpet of Jubilee. [37] Reader, if you have not already, enter into the rest of the Messianic Age by repenting of your sin and trusting in Jesus Christ as your Mercy Seat and Jubilee, If You, Lord, should mark iniquities, O Lord, who could stand? “So if the Son makes you free, you will be free indeed” (John 8:36). “Therefore if anyone
is in Christ, he is a new creature; the old things passed away; behold, new
things have come…Therefore, we are ambassadors for Christ, as though God were
making an appeal through us; we beg you on behalf of Christ, be reconciled to
God” (2 Corinthians 5:17,20). And working together with Him, we also urge you
not to receive the grace of God in vain— |
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[1]The Atonement and the Modern Mind; http://www.gutenberg.org/files/24757/24757-8.txt; accessed 9/9/2008 |
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[2] Scripture references are to the NASB95 unless otherwise noted. |
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[3] quoted in Douglas Moo, NIV Application
Commentary (Zondervan, 2000),125 |
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[4] Quoted in Frédéric Louis Godet, Commentary on St. Paul's Epistle to the Romans; trans. A. Cusin (Edinburgh: T. & T. Clark, 1889), 150. |
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[5] A Critical and Exegetical Commentary on the Epistle to the Romans; The International Critical Commentary; J. A. Emerton and C. E. B. Cranfield, general editors; 2 volumes (Edinburgh: T. & T. Clark, Limited 1975-1979), 1:199-200. |
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[6] The Epistle to the Romans (Eerdmans/Inter-Varsity Press, 1988), p. 173. |
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[7] Romans, The College Press NIV Commentary, 2 vols. (Joplin: College Press Publishing Company, 1996, 1998). |
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[8] The
Pleasures of God: Meditations on God's Delight in Being God (Multnomah,
2000), 162. |
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[9] For greater detail see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999); Daniel Stökl Ben Ezra, “The Impact of Yom Kippur on Early Christianity: The Day of Atonement from Second Temple to the Fifth Century” (Tübingen: Mohr [Siebeck], 2003), pp.197-205. Notables who reject a reference to the mercy seat in Romans 3:25 include Adolf Deissmann and Leon Morris. |
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[10] The noun occurs 27x in the LXX with 22 of these
referring to the mercy seat. |
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[11] quoted in Edwin Hamilton Gifford, The Epistle of St. Paul to the Romans (London: John Murray, 1886), 92. For other examples from the early Church Fathers see Gifford, 97. |
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[12] Calvin's Commentaries on the Four Last Books of Moses, comment on Exodus 25:17. Calvin’s comments brilliantly underscore the vital, but oft disputed, truth that the mercy seat, sprinkled with blood, covered the Law so that God’s just wrath and curse did not break out against His law breaking people (Leviticus 10:1-2 with 16:1-2; see also Exodus 19:21-24; Numbers 16:16-40; 26:61). One of the crucial accomplishments signified by the Day of Atonement was a turning away or appeasement of God’s wrath. In fact, there seems to be a connection between Day of Atonement and Day of God’s wrath. If sin was not imputed to the head of the offering (Lev.16:21) then ones deeds would be upon their own head (cf. Obadiah 15). If sin was not removed from the presence of God (Lev.16:20-21), then the sinner would be forever removed from His blessed presence (cf. Psalm 51:11). If the blood of sacrifice is not poured out for sins God’s wrath will be poured out upon unrepentant sinners (cf. Matthew 26:28; Romans 2:3-11; 5:5,10; Hebrews 9:22). Man’s sin and God’s wrath necessitated Jesus’ death on the cross for the appeasement of God’s wrath (Romans 3:25; 5:9,10; cf. Article XXI of the Belgic Confession). We must therefore adamantly oppose those who argue, “Man is the enemy of God, not the reverse” (Zondervan NASB Study Bible; Edited by Kenneth Barker [Grand Rapids, MI: Zondervan, 1999], 1641 {note for Romans 5:10}). In justification God saves us from Himself (Romans 1:16-5:11). In the work of sanctification God saves us from our selves (Romans 6-8). |
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[13] “Romans” in New Dictionary of Biblical Theology, Alexander, T. Desmond, Et. Al., Eds. (Downers Grove, IL: InterVarsity Press, 2000), 279. |
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[14] Contra the New Perspective, Paul’s use of “Law,” “works of the Law” and “boasting” in Romans 1-4 most certainly addresses those who attempt to attain God’s righteousness through observance of the Moral Law (cf. Luke 18:9-14 [remember that Luke was Paul’s travelling companion]). That Paul has in mind the moral law is clear from his emphasis on moral lawlessness (Rom.1:18-32; 2:17-25; 3:10-19), his appropriation of Psalm 51 (3:4), Psalm 32 (4:6-8), Psalm 143:2 (3:20a), and the connection made between Jesus and the mercy seat (Rom.3:25) which was placed over the Ten Commandments. Furthermore, Paul’s emphasis upon boasting (Romans 2:17,19,23; 3:27) likely has an Old Testament background in the Day of Atonement wherein God commanded the humbling of one’s soul (Lev.16:29; 23:27,29,32; Num.29:7). |
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[15]In 1 Chronicles 28:11 the Holy of Holies is called “the room for the mercy seat.” |
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[16] Word Biblical Commentary: Leviticus; (Dallas: Word, 1992), 235. |
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[17] Franz Delitzsch, the 19th century Old
Testament scholar, called the Day of Atonement the “Good Friday” of the Old
Testament. |
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[18] See also Matthew 26:28; Romans 5:9; Hebrews
9:11-12, 18-20; 13:20. After the
people swore to the covenant in Exodus 24, instructions for housing God’s
tabernacling presence and the Law/book of the covenant were given in Exodus
25ff. (see especially Exodus 25:8,10-22; cf. Deuteronomy 31:25-26; Psalm
40:6-10; John 1:14-18; Hebrews 10).
The writer to the Hebrews makes a connection between the covenant
Israel swore in Exodus 24, God’s provision for Israel’s lawlessness on the
Day of Atonement, and Christ’s once for all sacrifice (Hebrews 9:18-28). |
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[19] The tabernacle was symbolic of creation and its
cleansing anticipated the renewal of all things and the new heavens and the
new earth (see G.K. Beale, The Temple
and the Church’s Mission, [Downers Grove: InterVarsity Press, 2004]). |
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[20] The occurrence together of these three terms signifies the totality of sin and God’s provision for complete forgiveness, “you will be clean from all your sins before the LORD” (Leviticus 16:30; also v.34). Note other passages in Scripture where these three words occur together: Exodus 34:7; Leviticus 16:21; Job 13:23; 14:16,17; 1 Kings 8:46-50 [context: bringing of the Ark of the Covenant into the newly built Temple {1 Kings 8:1-11}]; Psalm 25:7-11; 32:1,2,5; 51:1-3; Daniel 9:24-27; Isaiah 43:24-28; 53:5,6,8,12; 59:12; Jeremiah 33:8; Ezekiel 18:20-22; 21:24; Micah 7:18-20. |
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[21] Commenting on Romans 3:25, Robert Haldane (1764-1842) notes, After the Lord Jesus Christ condescended to take on Him our sins, it would not have been just for Him not to account for them; His responsibility for them was then the same as if He had Himself sinned. On this proceeded God’s treatment of Him in hiding His face from Him, till the debt was paid. Christ hath redeemed us from the curse of the law, being made a curse for us; that is, being cursed, as the Apostle explains it. As the sins of Israel were all laid on the head of the scapegoat, so “the Lord hath laid on Him the iniquity of us all. “How could He die,” says Charnock, “if He was not a reputed sinner? Had He not first had a relation to our sin, He could not in justice have undergone our punishment. He must, in the order of justice, be supposed a sinner really, or by imputation. Really He was not; by imputation, then, He was.” On the whole, believers are accounted and pronounced righteous by God; and if so accounted by Him, it is and must be true in fact that they are righteous, for righteousness is imputed to them; that is, it is placed to their account—made over to them, because really theirs—and, therefore, without the smallest deviation from truth or fact—which is impossible in the great Judge—he will, from His throne of judgment in the last day, pronounce them “righteous,” Matthew 25:37, 46” (An Exposition of Romans [electronic ed.], 153; emphasis original). |
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[22]
The blood of Jesus “occupies a central
position in NT thought. It derives its meaning particularly from the
sacrifices of the Day of Atonement (Lev. 16)” (F.
Laubach , “Blood, Sprinkle, Strangled, αἷμα” in The New International Dictionary of New Testament Theology [Grand
Rapids: Zondervan Publishing House, 1986], Volume 1:223). See Romans 5:9; Hebrews 9:7,12-14; 13:20. The blood of Jesus is also emphasized in songs and hymns like “Nothing
but the blood,” “My hope is built on nothing less,” and the excellent hymn by
Nicolaus L. von Zinzendorf (1700-1760) “Jesus, Thy Blood and
Righteousness.” This last hymn seems
to have been a favorite of Charles Spurgeon as I found eighteen references to
it in his sermons. |
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[23] In Mark’s Gospel, the earthly ministry of Jesus begins with a tearing open of the heavens (Mark 1:10-11) and ends with the tearing of the Temple veil (Mark 15:37-38). |
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[24] It is my understanding that many familiar
references to “new” are rooted in the Day of Atonement and Christ’s work: new
covenant (Jeremiah 31:31-33; Hebrews 8:7-13; 9:15; 12:24), new songs (Ps
33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Isaiah 42:9-10; Revelation 5:9; 14:3),
new Jerusalem (Revelation 3:12; 21:2), new heavens and new earth (Isaiah
65:17; Revelation 21:1), new creation (2 Corinthians 5:17; Galatians 6:15),
new heart and new spirit (Ezekiel 36:25-27). |
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[25] John Hartley, Word Biblical Commentary: Leviticus (Dallas: Word, 1992), 235. |
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[26]
Leviticus 16:30 says, ““for it is on this
day that atonement shall be made for you to cleanse you; you will be clean
from all your sins before Yahweh (before the Face of Yahweh).” The phrase, “in Your sight/before
Your Face” (Hebrew: לִפְנֵי) is a reference to God’s forensic
judgment (cf. The Hebrew and Aramaic Lexicon of the Old Testament;
Volumes 1-4 combined in one, electronic edition [Leiden; New York: E.J.
Brill], 942), Now the earth was corrupt in the sight of God (before the Face of God),
and the earth was filled with violence. “And do not enter into judgment with Your servant, For in Your sight (before Your Face) no man living is righteous” (Psalm 143:2). |
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[27] “There can be no gospel unless there is such a
thing as a righteousness of God for the ungodly. But just as little can there
be any gospel unless the integrity of God’s character be maintained. The
problem of a sinful world, the problem of all religion, the problem of God
dealing with a sinful race, is how to unite these two things. The Christian answer to the problem is
given by Paul in the words: “Jesus Christ, whom God set forth a propitiation
(or, in propitiatory power) in his blood” (James Denny, “The Death of Christ”
edited by R.V.G. Tasker [London: Tyndale, 1951] 98; quoted in Douglas Moo, The
Epistle to the Romans [Grand Rapids: Eerdmans, 1996], 219). “The enlightened conscience is
never satisfied until it sees that God can be just in justifying the ungodly;
that sin has been punished, the justice of God satisfied, his law honored and
vindicated. It is when he thus sees justice and mercy embracing each other,
that the believer has that peace which passes all understanding; that sweet
quiet of the soul in which deep humility, in view of personal unworthiness,
is mingled with the warmest gratitude to that Savior by whose blood God’s
justice has been satisfied, and conscience appeased” (Charles Hodge, Commentary
on the Epistle to the Roman [electronic ed.]). |
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[28]
“The combination of God’s
righteousness and redemption in Exodus 15:13 (ὡδηήγησας
τῇ
δικαιοσύνῃ σου
τὸν λαόν σου τοῦτον,
ὃν ἐλυτρώσω) closely parallels Romans 3:24 (δικαιόω and ἀπολύτρωσις)” (Daniel P. Bailey, Jesus As The Mercy Seat: The Semantics And
Theology Of Paul’s Use Of Hilasterion
In Romans 3:25; Tyndale Bulletin 51:157). |
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[29] Among the commentators on Romans I have read, Robert Haldane is a rare exception because he vigorously notes the relationship between Christ’s redemptive work and the Jubilee laws of Leviticus 25. Commenting on Romans 3:24 he remarks, “In every place in Scripture where our redemption in Christ is mentioned, there is an allusion to the law of redemption among the Jews. This law is contained in Leviticus 25, where we find regulations laid down for a twofold redemption, a redemption of persons and a redemption of possessions” (An Exposition of Romans [electronic ed.], 156). |
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[30] I explore the relationship of atonement, Jubilee, and poverty in the article, Jesus, Poverty, and the Gospel. |
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[31] The role of the kinsman redeemer is also found in the Mosaic legislation concerning Jubilee (Leviticus 25:25,47-55; see the book of Ruth). I hope to develop this further in a paper on Atonement, Peace, Christianity, and Islam. |
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[32]
“According to Mk. 1:15, Jesus’ first public
preaching began with the words, “The time is fulfilled [peplerotai ho
kairos] {and the kingdom of God is at hand; repent and believe in the gospel}.”
The time appointed by God and awaited by Israel has come. This may be
compared with Jesus’ declaration in the synagogue at Nazareth after reading
from Isa. 61:1f. (Lk.
4:18f.): “Today
this scripture has been fulfilled in your hearing” (Lk. 4:21).”
(R. Schippers, “Fullness, πληρόω” in The New International Dictionary of New Testament Theology [Grand
Rapids: Zondervan Publishing House, 1986], Volume 1:738). It seems therefore that discussion about
the kingdom must be informed by the Jubilee (cf. Matthew 4:23-24; 9:32-35;
12:22-29; Luke 4:18 with 4:43-44; 7:18-22; 11:2-4). The connection between Kingdom/King/Christ
and Jubilee/sabbath will be explored further in the next paper, “Jesus,
Atonement, and Sabbath.” |
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[33] When John the Baptizer was languishing in Herod’s prison, John sent disciples asking Jesus if He was the Expected One. Part of Jesus’ response to the greatest OT prophet came from Isaiah 61: Jesus answered and said to
them, “Go and report to John what you hear and see: |
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[34] “What finally and radically distinguishes Jesus’ miracles from those of Jewish and Hellenistic narratives is their eschatological reference. As Matt. 11:2 ff. par. Lk. 7:18ff. and Lk. 11:20 clearly show, they are signs of God’s kingly rule, the dawn of which Jesus announced in his proclamation (Matt. 4:23; 9:35; Mk. 1:39; 6:6; Lk. 4:14f., 44). Jesus’ words and works are the beginning of the age of salvation, and the miracles are a foreshadowing and a promise of the coming universal redemption. Ultimately, it is in this eschatological context that the accounts of Jesus’ miracles are to be read. Thus, the casting out of demons signals God’s invasion into the realm of Satan and its final annihilation (Matt. 12:29 par. Mk. 3:27, Lk. 11:21f., cf. Isa. 49:24f.; Lk. 10:18; Jn. 12:31; Rev. 20:1ff., 10); the raising of the dead announces that death will be forever done away with (1 Cor. 15:26; Rev. 21:4; cf. Isa. 25:8); the healing of the sick bears witness to the cessation of all suffering (Rev. 21:4); the miraculous provisions of food are foretokens of the end of all physical need (Rev. 7:16f.); the stilling of the storm points forward to complete victory over the powers of chaos which threaten the earth (Rev. 21:1). “When the biblical miracle stories excite serious and relevant wonderment, they intend to do this as signals of something fundamentally new, not as a violation of the natural order which is generally known and acknowledged. . . . Though these changes were isolated and temporary, they were nevertheless radically helpful and saving. What took place were promises and intimations, anticipations of a redeemed nature, of a state of freedom, of a kind of life in which there will be no more sorrow, tears, and crying, and where death as the last enemy will be no more” (Karl Barth, Evangelical Theology: An Introduction, 1963, 68 f.)” (O. Hofius, “Miracle, σημεῖον” in The New International Dictionary of New Testament Theology; [Grand Rapids: Zondervan Publishing House, 1986], Volume 2:631-632). |
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[35] “The Year of Jubilee foreshadows the restoration of all that has been perverted by mankind’s sin, the establishment of the true liberty of the children of God, and the deliverance of creation from the bondage of corruption to which it has been subjected on account of human depravity (Lk. 4:17–21; Rom. 8:19–23)” (J.B. Payne, “Jubilee, Year of” in The International Standard Bible Encyclopedia, Revised; ed. Geoffrey Bromiley [Grand Rapids: Eerdmans, 1988; 2002] 2:1142). |
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[36] In Romans 3:21 Paul uses the eschatological now (see also Romans 3:26; 5:9,11; 6:22; 7:6,17; 8:1; 16:26; 1 Cor.15:20; Eph.2:12,13; Col.1:22,26-27; 2 Tim.1:9-10; Heb.9:26; cf. Daniel 9:24-27; Gal.4:4). The eschatological today also marks the epoch of salvation inaugurated by Jesus Christ, “Today this Scripture has been fulfilled in your hearing” (Luke 4:21; cf. Psalm 2:7; 72:7; 110:3,5; 118:24; Luke 2:11; Acts 13:33; 2 Cor.6:1-2; Heb.1:5; 3:7,13,15; 4:7; 5:5). |
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[37] “I love to blow my Master’s trumpet” (John Knox). © 2009 by Aaron Goerner.
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