Salutatory Address - Role of Messiah
When we look at the Salutatory Address of Revelations we see a clearly defined perspective relative to the nature of Yeshua in his role as Messiah. Yeshua is declared to be:
• The faithful witness;
• The first begotten of the dead;
• The prince of the kings of the Earth;
• He who loved us and washed our sins with his own blood;
• He who made us kings and priests unto G_D; and
• He who bears testimony to the record of G_D’s Revelation.
Outside of the Salutatory Address of the Revelation, it is only in the astounding combined corpus of the Apostle Paul’s inspired writings do we come close to fully encapsulating the entire mission of Yeshua. In this Salutatory Address of Revelations however we have the single definitive inspired work which reaches out to the hearts, minds and souls of mankind and screams: “seek and you shall find me.”
As the reader is well aware, with this being the last inspired testimony from G_D to mankind, it makes perfect sense that he would provide for us the keys to understanding his Salvation. Like most of Holy Scripture though it is designed to be found through steadfast and patient immersion. So let us explore the Holy Word of G_D and track the leads he deemed so important to provide to us. This search however must be undertaken under the auspices of a Hebraic context.
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The author has combined these two Messianic references for review because of the obvious connections. At the highest level of review we see in Messiah the means of “sin atonement” through his perfect blood sacrifice. As a consequence of his sacrifice Messiah died but was resurrected and as such became the first begotten of the dead. These two references can safely be regarded as being inter-related.
To begin this topical discourse it should be presumed that “death” and “mortality” are the result of sin and as such sin subjugates all people under its penalty. All believers of course recognize that Yeshua allowed himself to be sacrificed for the atonement of peoples’ sins, but how does this really work? Is this some abstract mystical occurrence or an accounting type of paper transaction? Perhaps Holy Scripture can provide us with a deeper understanding?
Let us focus closely on the “blood of Yeshua washing away our sins” declaration and see if the Holy Scripture can provide insights to help better understand this. Leviticus states:
And the Lord spoke unto Moses: Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. … And he shall take two he-goats for a sin-offering, and one ram for a burnt-offering. And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. And he shall take the two goats, and set them before the Lord …
And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel. And Aaron shall present the goat upon which the lot fell for the Lord, and offer him for a sin-offering. But the goat, on which the lot fell for Azazel, shall be set alive before the Lord, to make atonement over him, to send him away for Azazel into the wilderness. …
Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover. And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins …
And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness. And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness. . . . And he (Aaron) shall bathe his flesh in water . . . and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people …
And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins . . . And it shall be a statute forever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you. For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the Lord. It is a Sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute forever.
And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments. And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year.’ And he did as the Lord commanded Moses. (Leviticus: 16:1–34)
These passages from the Tanakh do indeed provide deep insight into the sacrificial actions of Yeshua. We first observe that “sin atonement” was an integral element of G_D’s sacrificial system. So perhaps unknown to the reader it should be concluded that sin atonement also is a primary component of G_D’s covenantal relationship with Israel. Once again contrary to popular belief the roots of Messiah’s role can be found in pre-Messiah Scriptures. Sin atonement is not exclusive to the B’rit Chadasha/New Testament. Of course what is exclusive to the B’rit Chadasha is the perfect sacrifice of Yeshua the Messiah.
Beyond establishing this covenantal connection however we can see in Yeshua’s physical human death that he did in fact literally take on the sins of all people just like the goat which was “cut off” from the people. If the sacrifice of Yeshua was only symbolic then Messiah would not need to die because he was personally spotless and without sin. So in essence the transfer of peoples’ sins to Yeshua was real with Messiah literally bearing those sins and in all likelihood suffering the emotional and psychological burden thereof. The author would suggest the reader picture in their mind the mythical Atlas bearing up the weight of the world on his shoulders and the torment he is under; now picture Yeshua bearing up the weight of all the sins of the world on his shoulders and imagine the torment and strain that he was subjected to.
We also see the blood of Yeshua acting as the holy purifying agent for the people. The offering up of the holy blood is what washes away the impurity of peoples’ sin and sanctifies their altar, the soul. We see from the sacrificial system why Messiah had to shed his blood. Although Yeshua bore upon himself our sins, there still, according to G_D’s will, had to be death, for this is what the penalty of sin is in accordance to G_D’s design. As such in accordance with G_D’s design, Yeshua as the purifying sacrifice had to die!
We learn from the sacrificial ordinance of G_D that the cleansing of people’s sin is in effect a two-fold operation. First there is the transference of sins to the sacrifice and then there is the death of the sacrifice by which people escape their own penalty of sin which is death. In essence the escape goat becomes the “scapegoat!” We also see that our sins are really lifted from us!
So Messiah’s sacrifice is unquestionably inter-related with the Hebrew sacrificial system handed down by G_D. In fact, as is the case with all of Yeshua’s actions, we see the continual pattern of fulfillment and completion of all things in Yeshua. In Yeshua we see the “Sacrificial Sin Offering” is not really done away with at all but rather completed and hence established for all time. Subsequently this is one of the rare rites of the Hebrew Religion where the mandate to perform the ritual is no longer necessary for G_D's children given Yeshua’s everlasting actions. Since Messiah’s offering was perfect and everlasting there is no need to re-sacrifice the sin offering. There can be no adequate substitute for Yeshua’s perfect sacrifice and of course Yeshua need not be sacrificed more than once.
What we should not lose sight of as well is G_D’s mandate to keep for all times the Festival of Atonement (Yom Kippur). As G_D declares in Exodus 30:10: “It is most holy unto the Lord!” In light of Messiah’s willing sacrifice for people it is this “High Festival” through which Yeshua is honored and glory to G_D is given. It is on this High Festival when believers, after preparing themselves during the ten days of Trumpets, afflict their souls in repentance. The inescapable conclusion once again is there is no disconnect between Yeshua and all of Holy Scripture. In fact when the sin-atonement aspect of the covenant and the sacrificial system are interjected with Yeshua the Messiah, it really sheds additional light on why “Passover”/”Pesach” was Yeshua’s appointed time. There are no coincidences with G_D!
We now need to turn our sights on Yeshua as the “first begotten of the dead.” We see in the previous review where Messiah’s perfect sacrifice provides the means of eternal sin atonement. It is also a Scriptural declaration under the auspices of the perfected covenant, that mortal people can become immortal and share in G_D’s glory. Obviously then it is in Yeshua that both cleansing and exaltation to immortality takes place. Because Yeshua in his Earthly/Human nature expired without personal sin, death could keep no hold of him. Yeshua was not subject to the penalty of sin and was subsequently worthy of judgment because he was righteous. In judgment Messiah was raised from death thereby making Yeshua the first begotten of the dead and the first of the new creation planned from the beginning of the world.
Although this truth may be well known to the reader let us take a closer look at the implications this dynamic brings forth. Yeshua being “the first” implies none before him have been begotten. So what does this tell us? Does it mean all others who have died before Yeshua cannot be begotten? Fortunately to find the answer we have to look no further than one quote from Messiah himself. John 5:25 states, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of G_D: and they that hear shall live.”
So we know the atoning of sins wrought by Yeshua with his blood stands for people of all time. We also know the exaltation to immortality wrought by Yeshua stands for people of all time. It would seem the ability of G_D to present Messiah to anyone, even in death, is within his authority and capabilities. How the awesome G_D conducts such occurrences is outside the comprehension of this author but one thing is certain; it will be done according to what the Son of Man says!
Understanding at a rudimentary level the dynamic of Messiah’s sin atonement and resurrection is one thing. Understanding what Messiah’s actions mean to each person is a different issue. At first glance it is simply a clear fact: “He washed us from our sins!” The author’s questions are: “Which sins did he wash us of?” “And do individuals need to do anything to be given this cleansing?” Big questions indeed!
We must start by confirming first who is the “us” being referred to in this passage. Is it everyone who ever existed and is to come? We should understand that Yeshua’s sacrifice was indeed for all people of all ages. If this is so then is not everyone automatically granted salvation? We know this answer to be no! Why? From Matthew this is what Yeshua said during his sermon on the mount: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in there at: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it”. (Matthew 7:13–14)
We know that most people will perish by their own choices, so then something must qualify us for the sin atonement won for us by Messiah. Can Scripture lead us to this answer? It most certainly can! We see in Acts: Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do (since Messiah has already come)? Then Peter said unto them, repent, and be baptized every one of you in the name of Yeshua the Messiah for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:37–38)
Peter provided the answer as clearly as it could ever have been explained. The cleansing of sins is paramount and of course dependent upon sincere repentance and then what is needed is to be baptized in the name of Yeshua so the gift of the Holy Spirit can be received. Repentance is first and foremost. Baptism would then be a logical progression after atonement. The baptism affirming the acceptance of Yeshua in faith and in response to that genuine faith there would be a receipt of the Holy Spirit being the baptism of fire through which re-birth in G_D is gifted to individuals. These actions must be viewed in the context of a life changing decision. The experience is essentially a real and tangible transformation of the person!
So the reader may think this would be fairly easy. If one were to do what Peter says then would one be in the good graces of G_D and be saved? If this were all that was to be done then Messiah would be wrong because this would certainly be no narrow or difficult path. It would seem more reasonable that the actions discussed by Peter in Acts signal the start of the journey as opposed to the completion of the journey.
So is the author implying that faith does not save? Of course not! It is true that grace from G_D is the only instrument of salvation lest people could earn salvation of ourselves and render G_D untruthful. It is also known that the grace of G_D is bestowed upon people because of genuine repentance and genuine faith in Yeshua the mediator and Messiah. But how then does this faith in Yeshua become validated? How then is it tested? How then do people walk the narrow path? Why then do not all who call upon the name of Yeshua find salvation? Fortunately Yeshua himself provides the answer. Here is what Messiah said during his sermon on the mount: Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Matthew 5:13–19)
Matthew 19:16–17 says, “And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but one, that is, G_D: but if thou wilt enter into life, keep the commandments.”
Once more we hear directly from Yeshua himself on the issue. It would seem the cleansing of sins is not a lifetime immunity deal at all. For Yeshua warns his own disciples they must not lose their salt (the Spirit within them) for if they do so then they become useless and will be discarded. So Messiah declares without question that faith can be rendered useless if the faith does not translate into obedience of the commandments! Yeshua declares faith can indeed be invalidated! On the other hand if the Spirit is alive within an individual then the world will know this by their works which give glory to G_D. The world will know this because the individual will keep G_D’s commands and statutes. This is how Yeshua defines how faith in him is validated and the walking of the narrow path works for true believers.
Additionally from Matthew: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also. (Matthew 6:19–21)
So it is apparent works alone do not save, but they certainly act to validate one’s faith in G_D when performed for the glory of G_D by the transforming Spirit of Messiah. Still further it is works which create treasures for a believer; treasures that will serve to determine one’s reward upon Judgment. How can the author make this declaration? Yeshua himself declares this in Matthew 16:27: For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
Ultimately if there are no works then there is no glory to G_D, and if there be no glory for G_D then there is no genuine faith because the Spirit of Messiah lives to bring G_D glory! From a practical application of faith perspective then it is not enough to keep one’s faith inside as a secret. The outward expression of the believer must serve to be a light which gives glory to G_D. Given the difficulties people have within the modern society that frowns upon such overt practicing faith, it is not difficult to understand why believers do not let their light shine. It is indeed much easier to walk the broad path and fit in with the general population.
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Regarding this passage one must undoubtedly, out of sheer necessity, seek the meaning of this within a Hebraic context. The first objective is to understand the roots and nature of the “Priesthood.”
King Melchizedek of Salem (ancient Jerusalem), conjectured as possibly being Shem the son of Noah by another name, is the first person in Scripture to be called a “Kohen” or priest. Genesis 14:18: “And Melchizedek king of Salem (Peace) brought forth bread and wine; and he was priest of G_D the Most High.”
Important to understand is that the priestly order in a Hebraic context was established and continued via a bloodline lineage. This is another major reason why the nature of the “first born birthright” is so important in Hebrew culture. As the reader may know the bloodline from Shem to Isaac is documented within Biblical genealogies. So when Esau sold the birthright of the first born to Jacob, it would seem the Priesthood was sold along with it, because by right the priesthood heritage belongs to the first born and his heirs. In this manner the priesthood lineage was maintained within the community of G_D’s chosen people. Remember it is through the lineage of Jacob/Israel that G_D forged his chosen people.
Only when the firstborn of Israel sinned in the desert by worshiping the golden calf/bull, was the priesthood given by G_D to the tribe of Levi, which had not been tainted by this incident. Although it would seem Moses would have been the logical recipient of the priestly order along with the leadership of the Jewish people, he argued with G_D that he should not be the leader. It was apparently then given to Aaron (Moses older brother) by G_D. Aaron thus received the priesthood along with his children and any descendants that would be born subsequently. We can find in Exodus the first real meaningful passages regarding priests: And Moses went up unto G_D, and the Lord called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bore you on eagles’ wings, and brought you unto Myself. Now therefore, if ye will hearken unto my voice indeed, and keep my covenant, then ye shall be mine own treasure from among all peoples; for all the earth is mine; and ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’ (Exodus 19:3–6)
We also see in Scripture G_D then designated a priestly order and priestly offices which would minister to G_D on behalf of the people of Israel. Furthermore G_D even separated the tribe of Levi at the time of Moses and Aaron to serve as ministers with special obligations. Under this arrangement commanded by G_D the tribe of Levi would receive no physical territorial inheritance when the Israelites would enter the Promised Land. The Levites were to be given living rights within “cities” established within tribal territories and for sustenance they were to be provided tithes (contributions) from the rest of Israel. This priestly order is of great importance within the relationship of G_D and his people.
Once more we see the foundation of Yeshua the Messiah’s role rooted within the Tanakh. Interestingly enough we see where the Levites, though set aside to perform G_D’s priestly ordinances, were commanded to be dispersed throughout all Israel. Dispersed but living amongst all the other tribes. As we see the nature of the priestly order was one of special designation but not one of separation.
In looking at the role of the high priest functionally, it is apparent the position was of tremendous importance. He was entrusted with the stewardship of the Urim and Thummim. On Yom Kippur he alone entered the Holy of Holies, to make atonement for his house and for the people; on the occasion he wore white linen garments and more costly vestments instead of his regular attire. He alone could offer the sacrifices for the sins of the priests, or of the people, or of himself, and only he could officiate at the sacrifices following his own or another priest’s consecration. The High Priest also offered a meal offering every morning and evening for himself and the whole body of the priesthood. Other information concerning functions and duties of the High priest is not readily apparent within Scripture. Undoubtedly however he was privileged most likely to take part at his own desire in any of the priestly rites. Josephus the historian declared the high priest almost invariably participated in the ceremonies on the Sabbath, the New Moon, and the of course all of the Holy Festivals. Ultimately then the high priest functioned as a mediator for the people and was to be holy unto G_D.
So now that the roots of the priesthood have been established and briefly summarized historically, it can be seen the priesthood is a critical component of G_D’s plan for his chosen people. We see the priestly order, akin to royalty, traditionally followed along a genealogical path. Subsequently priests essentially had to marry and have children to maintain the priestly bloodline. We see the priestly order’s role was primarily to: undertake the holy service (avodah); act as mediator between G_D and the people; and of course to insure that the chosen peoples' culture/society was a “holy” nation abiding by the statutes and commands of G_D.
So what shall we say given the passage in Revelations that priests are made of us by the work of Yeshua the Messiah? Initially we must of course view Yeshua in his role as the High Priest. The atonement of sins as the intercessor role of Messiah within this context enables us to see the plan of G_D unfold in a contiguous as opposed to original New Testament fashion. Without this Hebraic context there is no connectivity between Yeshua’s personal sacrifice and the making of priests in “us.” Certainly this aspect was not lost on Paul who in his epistle to the Hebrews declares: For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to G_D, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted. (Hebrews 2:16–18)
As Scripture shows us the priestly order was sustained through a bloodline inheritance, just as the original covenant with G_D and Israel was a bloodline dynamic. In Yeshua however we see the perfected covenant expanding to include those peoples traditionally not of the Hebrew bloodline. We also in similar fashion see the priestly order being expanded also to include priests not of the Levitical or even Hebrew bloodline. In Yeshua all peoples of genuine faith and of the Holy Spirit become connected with the bloodline of Yeshua—both Hebrew and Gentile alike.
Through perfect intercession and the covering of sins once and for all Yeshua becomes the High Priest for all time. In this respect there can be no other being serving in this role be they of an ecclesiastical position or not. If a spotted human could, through the blood of animals, intercede perfectly on behalf of others for the sake of their sins, then Messiah need not have been sacrificed. But the truth stands. With genuine faith in Yeshua and receipt of the Holy Spirit then each faithful believer becomes the priest unto the temple of G_D which is their soul. In this instance holiness becomes the priestly requirement of each and every believer.
When a believer is then imbued with the Holy Spirit and tends to G_D’s Temple within the soul they become sanctified. This is how the true believing body of Yeshua the Messiah is transformed into a nation of priests. A kingdom premised not upon geographical boundaries but a kingdom premised upon spiritual unification.
Herein is a passage from Luke which best describes a just and rightful role of a true priest: And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? How readest thou? And he answering said, thou shalt love the Lord thy G_D with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Yeshua, And who is my neighbor? And Yeshua answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves? And he said, he that shewed mercy on him. Then said Yeshua unto him, Go, and do thou likewise. (Luke 10:25–37)
The reader must understand the Hebraic priestly dynamic within this parable. It should not be inferred that the priest or the Levite totally lacked compassion. Within the legalistic Rabbinic framework however there would have been numerous instances where the touching of this injured individual would have rendered the priest or Levite “unclean” and possibly inhibited them in conducting their priestly or Levitical functions. Once again Yeshua was correcting what was wrong. The command of love and compassion must outweigh the command of rabbinical regulation.
This construct and proper understanding of this parable is only relevant within a Hebraic context. What this means for individuals under the auspices of the B’rit Chadasha renewed covenant is that a believer must be a priest of love and compassion. A priest whose light shines forth and brings glory to G_D! A representative of the living G_D! Holiness, righteousness and closeness to G_D are no longer reserved for the priests of the Temple but for each and every person who calls on the name of Yeshua as their personal Messiah.
Now the reader in no way should infer that the “priesthood” has been done away with. This is not the intent of the review herein. There is much Scriptural support for the continuation of a “priestly order” within the B’rit Chadasha construct. In fact the reader will recall a previous discourse wherein the “renting of the Kingdom of G_D away from the Jewish religious establishment” was covered in detail. In this light we can see Yeshua establishing the priestly order through his own apostles just as G_D did with Aaron under the auspices of the eternal covenant. A priestly order which is now premised upon faith in Yeshua! A priestly order which is now operational through the Holy Spirit! A priestly order which is still premised upon a genealogical heritage, but now the genealogical heritage is of and through Yeshua the Messiah.
From a logical perspective however we must also understand the genealogical nature of this nation of priests that is in Yeshua the Messiah. To get the most succinct picture the author refers to Paul’s letter to the Romans: For I speak to you Genti