Fifth, Gentry’s most strenuous argument is that interpreting
the animal sacrifices, circumcision, and priesthood literally in these chapters
is “redemptively retrogressive.” However, an examination of the text reveals
that there will not be a reinstitution of the Law of Moses in the messianic
kingdom, but a new system of kingdom law. While there are some similarities
with the Mosaic law, the numerous differences reveal that the systems are not
the same. The millennial system of sacrifices and priesthood will not be a
reinstitution of the Law of Moses that was terminated permanently with the
death of the Messiah. The numerous differences between Ezekiel 40-489 and the
Mosaic Law prevented the Jewish rabbis from accepting Ezekiel into the Hebrew canon
for some time. (Mark L. Hitchcock, “A Defense of the Domitianic Date of the
Book of Revelation” [PhD Dissertation; Dallas Theological Seminary, December
2005], 130)
A HARMONIZATION OF
EZEKIEL 40-48 AND HEBREWS 9-10
How does the fact of animal sacrifices being offered in a
literal temple in the future millennium, as taught in Ezekiel 40-48, harmonize
with the clear assertion made by the author of Hebrews regarding the finality
of Christ's offering? The key passage in this regard is Hebrews 9:9-14.
One of the weaknesses of the Levitical system was that it
could not perfect the conscience. While Paul described the conscience as a
moral faculty of judgment, the writer to the Hebrews said the conscience
reminds the believer of past sins. The writer of Hebrews pointed out that the
internal awareness of sin (i.e., the conscience) was never permanently cleansed
by animal sacrifices. Thus the old system, because it was primarily ceremonial,
could not resolve the problem of a guilty conscience. For this reason the much
greater sacrifice of Christ was necessary.
Hebrews 9:10 and 13 state that the Levitical offerings
were related to "food and drink and various washings, regulations for the
body," and the sprinkling of blood so as to sanctify and purify the flesh.
Animal sacrifices were efficacious in removing ceremonial uncleanness. While
Christ is superior, the fact should not be lost that animal sacrifices did in
the earthly sphere cleanse the flesh and remove outward defilement.
Σάρξ ("flesh”) and συνείδησις
("conscience") constitute the two sides of human existence for the
author of Hebrews. The earthly side of "flesh" could be cleansed by
the earthly Levitical system, whereas the "conscience" side of human
existence required a superior sacrifice. The blood of bulls and goats purified the
flesh (Heb. 9:13) but it could not perfect the conscience since it dealt only
with external cleansing (9:9-10).
Hebrews reveals that Christ's death met certain
objectives and operated in a sphere different from that of the animal sacrifices
of the old economy. Hebrews states that animal sacrifices were efficacious in
the sphere of ceremonial cleansing. They were not efficacious, however, in the
realm of conscience and therefore in the matter of spiritual salvation. Because
of this, Christ's offering is superior in that it accomplished something the Levitical
offerings never could, namely, soteriological benefits.
Only Christ's sacrifice was of the kind that could form
the basis for eternal and spiritual salvation. But this in no way refutes the ...
efficacy in the Old Testament sacrifices .... Eternal or spiritual salvation
was not the issue. Therefore, the animal sacrifices of the Old Testament and
the sacrifice of Christ in the New Testament were effective at their own
respective and totally different levels. (Richard E Averbeck, "An
Exegetical Study of Leviticus 1 4 with a Discussion of the Nature of Old
Testament Atonement" (M Div thesis, Grace Theological Seminary, 1977), 68)
(Jerry M. Hullinger, “The
Problem of Animal Sacrifices in Ezekiel 40-48,” Biblitotheca Sacra 152
[July-September 1995]: )
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