31 This dissertation will use "scope of the atonement" as a general reference to the question at hand. 51 See also Michael Lawrence, Biblical Theology in the Life of the Church: A Guide For Ministry (Wheaton, IL: Crossway, 2010), 42. This will apply the priesthood to five areas of systematic theology related to the scope of the reconciliation .
23David Baker, “Typology and the Christian Use of the Old Testament,” in True Doctrine from False Texts. It cannot stand apart from the completion of the story of the Old Testament in the death and resurrection of Christ. 63. In the case of priestly typology, Christ fulfills all the types and shadows of biblical ministry.
Authentic typology must find its origin in the covenantal structures of the OT and NT. True typological matching is necessarily related to the unifying framework of the Bible - the biblical covenants. God's Promise: A Biblical Theology of the Old and New Testaments (Grand Rapids: Zondervan, 2008).
For the study here, this epochal awareness will recognize six stages in the development of the priesthood. Likewise, as the priesthood of Jesus Christ is examined, it will be placed in the context of the new covenant. Finally, the general advocates of the atonement must redefine the people of the new covenant.”148.
An atoning sacrifice. As a priestly mediator of the covenant,
The effect of the priest's ministry was the difference between life and death, blessing and cursing. In the days of the early monarchy and before, warfare was a religious activity and naturally involved the priests (Numbers 31:6). 32 Fletcher-Louis cites Josephus, "War of the Jews," in The Complete Works of Josephus, ed.
So one of the ways Jesus cleanses God's temple is to remove all impurity. This makes the work of the cross universal (salvation and judgment), but does not make it universal (atonement for all).44. Still, in the structure of the Old Testament, the priests were the ones who preached God's word, and that word was always and only for the people of Israel.
The significance of this passage for the scope of the atonement is related to the scope of the blessing. 6-7, attention will be paid to the way in which the individual blessings of the Old Testament became "universalized" in the New. Take the Levites instead of all the firstborn among the children of Israel, and the livestock of the Levites instead of their livestock.
The redemption of the firstborn sons of Israel adds weight to the case for final redemption for all members of God's covenant people. Instead, the atonement penetrates into God's throne room, and the application of blood to the bronze altar (Lev 1-7) or the golden ark (Lev 16:14-15) effects God's atonement. Like the twelve jewels on the high priest's breast, the symbolism of the twelve pillars is another reminder of God's specific plans for his covenant people.
Heb Therefore, in shadow and substance, the locus of application speaks of the efficacy of the atonement for God's covenant community.102. In a careful examination of the vestments and priestly installation, there are strong indications of certain atonement. That is, the primary duty of the priests was not for the nations, but for Israel.
Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus (Grand Rapids: Baker Academic, 2002), 32. While in the new covenant the boundaries of the covenant are extended to the elect of all nations, mortal remains .
With the presence of God dwelling in Israel’s midst (Exod 40:34- 38), God gave Moses a detailed but not exhaustive list of instructions for sacrifices and
Similarly, Jenson adds, "The closer the blood gets to the center of the sanctuary, the more effective is the purification" (Graded Holiness, 173). Third, the efficacy of the blood itself speaks of the definitive nature of the atonement. Here too the work of the priest is for God's chosen ones (after the flesh).
Towards the theology of the Church," in The Community of Jesus: Theology of the Church, ed. Given the scale of the atonement, it is obvious that a certain location. In this chapter, I traced the lines of the typological model (Vorbild), which is presented in the Pentateuch.
In the Law, the priests were given the task of guarding the altar, while the Levites guarded the Lord's house. From the content of the chapter it is clear that the priests have failed to guard the people of Israel. While under dispensation, the wickedness of the priests included the inability to make God known.
Hosea, who prophesied in the same period as Amos, is more emphatic in his condemnation of the priests. Dumbrell, The Faith of Israel: A Theological Survey of the Old Testament (Grand Rapids: Baker Academic. To curse the blessings of the priests would render their words and their work utterly useless.
The priests did not simply fail in their sacrifices; they failed in proclaiming the message of the old covenant. According to the provisions of the new covenant, the law no longer existed outside the covenant community. As with the other two roles, in Israel's history there is a progressive decline of the priests'.
How can modern theologies follow the pattern of the OT priests and illegally contribute to the atonement? Admittedly, this arrangement resulted in the death of an entire generation because the people were unable to keep the covenant.
