Of the actual priesthj work of Christ two views are combined, according as it is regarded as reach- ing its supi'eme point on the Cross or as still con- tinuing ; and in either relation it may be considered under various aspects.
(1) Prominence is given in the NT to the fact that the otiering of Christ w.as expiatory. It stands in a line with the sacrificial institutions of the OT, and even takes up into itself the meaning of each. It is a burnt-offering (Eph 5", Ph 4'*), a sin-otiering (2 Co 5='). a peace-oHering (Eph 2", Col I-"), and it moves easily amid the implications of the Passover and Day of Atonement (1 Co 5"-, He 9'- '^-n- "ff-). The very variety of the typical sacrifices, handled and ofi'ered by our Priest, tells of the exceeding sin- fulness of sin, and of the primary need of expiation through the shedding of blood (He 9-^, Eph 1') as the ground of remission.
(2) From this idea of such a treatment of sin as destroys its ofl'ensiveness, wiping it out or neutral- izing its relation to natural justice, it is but a step to that of propitiation. By linking His ofl'ering with our sin our Priest removes the necessity for a Divine reaction in our condemnation, and even propitiates God, i.e. takes away the hindrances to the manifestation of His goodwill, and enables His grace to exhibit itself in forgiveness (Bo 3-^'-, He 2", 1 Jn 2= 4'" ; cf. Lk 18'^). As the passages show, propitiation is not regarded as a priestly act by which love is excited in God, for God devised it and
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arranged its method, but as an act so altering tlie conditicm of tlio sinner that the unchanu'eil love is able to exhibit itself and stream out upon him. His sin, ;ind not merely his creiitureliness, is ren- dered inoperative and null ; and the active good- will of Gud is the natural response to Him who substituted Himself in sacrifice, and to those for whom He acts.
(3) Hence complete reconciliation between God and man is rightly viewed as the culmination of Christ's priestly work unon earth. In ellecting it He remoA'es allogetlier the alienation in heart and will of man from God, and thealienation, uiuler the necessities of His perfect nature, of God from sin- ful man. Of these two aspects of His priestly work, the one is explicit in Scripture (Ito .5""- ll"", '2 Co 5"*"-", Col 1-'), the other is present in frequent logical implication. Not only is reconciliation itself a mutual process, involving a changed senti- ment on either side (cf. Mt 5-^, where the advice is to do everything to turn a brother's coolness or resentment into forgiveness), but God's attitude changes from apparent displeasiire to evident pleasure (Ro 8'- ""'•), from accumulating wrath to wonder-awakening grace (2 Th P-'"). He pro- vides the means whereby forgiveness may begranted without moral harm, and, the means being used, His unchaugeable nature reacts accordingly, and the love that is outraged but not quenched by sin becomes the most assured feature of His relation- ship with the penitent. Thus the Priestly Mediator covers the sin of man with His sacriUce, enables a God who is compacted of all moral perfections to act without denying the legitimate rights of any of them, and, breaking down all non-moral dis- tinctions, makes men everywhere one by making each severally in the enrichment of his faith one with God (Eph 2»t-, Col 1'=').
(4) To this whole process from its beginning in the experience of the regenerate to the idtimate perfecting, as anticipated by St. Paul, the term ' redemption ' is freely applied. Redemption is thus the result either of the offering by the priest of a propitiatory gift in satisfaction for a forfeited life, or of the payment of the required price for the release of a person from .servitude (1 P I'*'-, Ac 20*). The servitude is variously represented as captivity to sin (He 9'-"), with its accompanying curse (Gal 3'^) or with its penal liabilities (He 2''"-). The price paid by the Priest is Himself (Gal I'', Tit 2'^) ; and that is what the references to His life (Mt20-'') and to His blood (Eph 1', Rev 5») really mean. Thereby He binds men to Himself as His property (1 Co 6-° 7-^) ; and to His rights of owner- ship, as to their obligation of devoted service, there is no limit.
(5) At His death the sacrificial part of Christ's priestly work was completed (He 7-' 9-*) ; and after His ascension He entered (6'-» 9'=- -^, Eph 4'") and 'passed through the heavens' (He 4''') to the very presence of God(9-''), where from His throne on the right hand (He P 8') He continues to act as the Priestly Representative of men, interceding for them (7"°, Ro 8''^), Himself the permanently valid propitiation for their sins (1 Jn 2"), and therefore the triumphant Advocate of the case of every one in fellowship with Him.
3. The priesthood of believers. — It has been seen already tliat, according to early belief, all sacrificial institutions and ministries were gathered up into Jesus Christ, whose Priesthood is complete, admitting no rivalry, with no residue of opportunity or work for a successor. Yet metaphorically the sacrificial term is applied to the whole Christian community, irrespective of office or any other dis- tinction (1 P 2*- "), and also with implicatiims of future enlargement (Rev I* 5'" 20"). Tlius the conception of Israel in Ex 19'' is transferred to