Source: Margaret Barker, Temple Theology: An Introduction (London: Society for Promoting Christian Knowledge, 2004), 53–73.
Temple Theology and Atonement.wav
This podcast explores the centrality of atonement within the ancient Israelite temple and its profound influence on early Christian teachings. Barker argues that the figure of the high priest, who performed the Day of Atonement rituals, represented the LORD, understood as the pre-incarnate Son of God. She contends that early Christians, drawing from Old Testament interpretations and traditions surrounding the high priesthood and figures like Melchizedek, identified Jesus Christ as this very LORD, the God of Israel incarnate, who brought the ultimate atonement. The text aims to reveal these often-overlooked temple roots of Christian doctrine, particularly concerning the identity and work of Jesus
1. Atonement in its Original Temple Context: The concept of atonement was central to the temple rituals and later became a core teaching in the early Church. Understanding atonement requires examining the key figure involved in its primary ritual, the high priest, who represented the Second Person of the Godhead. Early Christian teachings, some of which have been largely forgotten, also provide crucial context for understanding atonement.
2. The Identification of the LORD in the Old Testament with the Second Person: Early Christian understanding, influenced by figures like Paul, identified the LORD, the God of Israel in the Old Testament, not as God the Father, but as God the Son. Paul, despite being a monotheistic Jew, distinguished between the Father and the Lord, applying Old Testament texts referring to the LORD to Jesus the Messiah. This led to the fundamental Christian affirmation that "Jesus is LORD," implying that the God who appeared to figures like Abraham and Moses was incarnate in Jesus. The theophanies of the Old Testament were seen as pre-incarnation appearances of the Son.
3. The Role and Divine Nature of the High Priest in the Day of Atonement Ritual: The high priest held a unique and central role in the Day of Atonement ritual, being the only one permitted to perform the blood ritual in the holy of holies. This high priest was considered to represent the LORD. Some early interpretations even suggested that the high priest became divine when entering the holy of holies for the purpose of atonement, indicated by wearing white linen associated with angels and standing in the Divine Presence. The rituals involved specific actions like the use of incense, the sacrifice of animals (a bull and a goat for the LORD), and the sprinkling of blood on and around the mercy seat (kapporet) to cleanse and consecrate the holy places from the sins of the people.
4. Theosis and the High Priest's Transformation: The concept of theosis, or becoming divine, is linked to the role of the high priest. Texts suggest that kings and high priests were considered to be "born" as sons of God or "raised up" in the holy of holies, processes associated with becoming divine and even equated with resurrection. The enthronement on the kapporet, the throne or symbol of the throne in the holy of holies, was considered the final stage in theosis. This idea connects with descriptions in texts like the Psalms and 2 Enoch, where figures like the king or Enoch are depicted as being transformed into angelic beings in the heavenly realm after anointing and robing.
5. The Significance of the Name of the LORD Carried by the High Priest: The high priest's outer garments symbolized the incarnation, and importantly, he wore a golden seal on his forehead inscribed with the sacred Name of the LORD. This Name, possibly the four letters of the divine tetragrammaton, enabled him to bear the guilt of the holy offerings and make them acceptable, essentially acting as a sin-bearer. The high priest having and carrying the Name signified his power and role as the seal of the eternal covenant. There were two forms of this sacred Name, one often translated as LORD and another, "I AM," both of which were applied to Jesus in the New Testament.
6. The Day of Atonement as a Day of Judgement and Enthronement: Visions and interpretations of the Day of Atonement connect it with the concept of judgement and enthronement. The imagery of someone coming to heaven with clouds, often associated with the Day of Atonement ritual involving incense, appears in visions of judgement and enthronement in texts like Daniel and 1 Enoch. These visions depict a figure, like the Son of Man, approaching the Ancient of Days, being presented before the throne (an action linked to temple offerings), receiving dominion and kingship, followed by a judgement. This sequence of self-offering, exaltation with the Name, and subsequent worship as Lord is echoed in New Testament passages. The return of Jesus was also anticipated as a return of the high priest to complete atonement and bring judgement.
7. Atonement as the Restoration and Renewal of the Covenant: Atonement is understood not merely as covering sin but as a process of repairing and restoring something that has been damaged or broken by sin, like a rotted outer layer or a torn covering. It is the renewal of the bonds of the eternal covenant, securing the created order and protecting those within it. The ritual movement of the Day of Atonement, outwards from the holy of holies, symbolized the LORD restoring creation. The blood used in the ritual represented life and was the means by which atonement was made, life for life. The scapegoat ritual, where the high priest placed the sins of Israel onto a goat which was then sent away, further illustrated the carrying away of sins, leading to the completed atonement and renewal of creation when the high priest called out the Name.
8. The Jubilee Year and Messianic Expectations Centered on Melchizedek: The people's response to the LORD's atonement was reflected in the observance of the Sabbath year and the Jubilee year, periods of rest, release from debts and slavery, and the return to ancestral property. The Jubilee was proclaimed on the Day of Atonement. These earthly renewals became spiritualized, representing release from the debt of sin and slavery to evil. Messianic expectations in the time of Jesus included the appearance of an anointed High Priest like Melchizedek, who would proclaim the great Jubilee, forgive sins, rescue his people from evil spirits, perform the great atonement, and sit in judgement. The Melchizedek text from Qumran indicates that this figure was expected to appear during the tenth Jubilee, a timeframe within which the ministry of Jesus is understood to have occurred. Jesus' actions and teachings, such as reading from Isaiah 61 (a Jubilee text) and proclaiming its fulfillment, suggest he claimed to be this expected Melchizedek figure, inaugurating the kingdom and the great atonement.