by Henry Knapp
Not being very linguistically inclined, it is surprising that I have spent as much time in international missions as I have. For almost 20 years of my ministry, I would spend one, two, three, or even four weeks a year overseas. The ministries varied from youth work to street evangelism to construction, but in almost all situations, I would be working in the midst of a huge language barrier. Not only have I not studied other languages, but my “ear” is simply not attuned to such things, so there was little improvement in my skills, no matter how long I stayed in the culture.
What made the situation tolerable, both for me and for the folks I was desperate to communicate with, was the presence of a translator. I soon learned the incredible value of a really competent translator—and largely stood in awe of their abilities. Not simply bilingual, a quality translator is able to smooth out both language and cultural barriers, anticipate what is needed and fill in the gaps. And, the really excellent translators were able to do that for both “sides,” helping me understand them and them understand me. In other words, the translators acted like a “priest” in connecting me to the wider culture.
When we think of a priest, we might think primarily of a Catholic Father, or a type of pastor/preacher, whose primary role is to guide people through a worship experience. Perhaps we think of a priest in terms of a counselor, one who “takes confession” and helps bring healing. Or, perhaps a priest in our minds is best thought of by the dress, robes and collar. But all these things might end up masking what is intended by God as the job of a priest.
Priests in the Old Testament had one primary role, and it functioned in two directions. Their job was to “stand between” God and mankind, to mediate between the two. The idea of “mediation” may perhaps give the implication of compromise, taking two conflictual parties and finding a medium ground, but that is not what is involved here. Mediation at its core, is communication and representation. For a priest to mediate between God and man is for him to speak to each in place of the other. Thus, the priest would address God on behalf of mankind and speak to mankind on behalf of God, functioning in two directions at once.
Representing us, a priest would speak to God, intercede for us, plead our case, request God’s blessings. In this way, the priest would act on our behalf, standing in our place, addressing God for us. At the same time, the priest would represent God to us, declaring God’s will, convicting and forgiving. Part of that representation would be modeled by the dress of the priest, standing out from the rest in purity and grandeur.
But, as good as a priest might have been, they would always fail to fully represent either God or us. Ultimately, being human meant that their representation of God would be limited, a shadow of the reality, not the real thing. Also, having their own fallibilities, they could not faithfully represent mine. While helpful, the Old Testament priests could only foreshadow a greater reality—a coming Priest who would faithfully and fully represent God to us, and us to God. And, in Jesus Christ, the Great High Priest has come! No longer do we need another to show us God, or represent us to the Lord—for Jesus now stands in that place, mediating, representing, interceding. In Christ, we have the fullness of the priesthood fulfilled. And this changes everything—our worship, our service and our confidence in His Word. Join me this week as we worship our Great High Priest!
Read Hebrews 9:11-14 and 23-28.
- What roles of a priest are evident in the opening verses? What “marks” a priest here? How do they apply to Jesus?
- Verse 13-14, what is the logic of these verses? How does the author move from the earthly to the eternal here?
- The “thus” of verse 23, connects this verse to the previous paragraph—what is the connection? Why does the author link these together?
- Once again, can you sense the flow of the argument from lessor to greater here? The author goes from the earthly to the heavenly, from copy to reality, from Old Testament priests to Christ. What other examples of this pattern can you think of?
- This section ends with the death of Jesus—what is the link here? Why does the death of Jesus enter into the point the author is making?