Around one common mercy seat

On the contemporary usefulness of a Biblical concept, by Bruce Power

T

he mercy seat. This term Salvationists sometimes use translates a biblical term employed infrequently. What is the mercy seat? Can the biblical concept of the mercy seat enhance our use of the symbol?

The mercy seat (Hebrew: kappōret) was a slab of solid gold which rested on the ark of the covenant, likely as a cover. Two golden cherubim were part of it, or rested on it (Exodus 25:17-22). The ark, a visible symbol of God’s presence, contained the tablets of the 10 commandments. The presence of God is closely associated with this ‘atonement device’ as Exodus 25: 22 describes: “And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony, of all the things which I will give you in commandment to the children of Israel.”

The term rendered “mercy seat,” is derived from the Hebrew verb kpr which has a range of meanings: “to cover over, make propitiation, pacify.” The biblical texts reflect upon this atonement device, describing the annual ritual in which the high priest enters the holy of holies to sprinkle the blood of a sin offering upon the mercy seat, which itself must be hidden behind a cloud of incense (Leviticus 16:2, 11-17).

But what do these symbols convey? First, the sanctity of the holy of holies as the dwelling place of the most holy God is inviolate. Once a year, the high priest, as a representative of the entire people, following elaborate ritual preparation to ensure purity, enters into the presence of the holy One. Even then, the ark and the mercy seat are to be cloaked from the clear view of the high priest, by clouds of incense. The sanctity of the holy God is thus portrayed as inaccessible and awesome. To violate the sanctity of the holy place is to seek death (Leviticus 16:13). God is set apart from people, a great distance separates them, and the approach to God is treacherous, limited, and available to only a very few. In fact, the real Presence is limited to one man, one day each year, under extensive ritual restrictions, for a limited period of time. Clearly, in the Temple complex described by the Hebrew Bible, the mercy seat is far removed from the individual worshipper. Yet it is the maintenance of this sanctity, this awe of God, which allows for daily atonement and reconciliation.

Let me explain. The rite of the Day of Atonement ensures the function of the system. The system intends to remove the defilement of daily living, the impurity of contaminating sin and the decay of death through a system of confession, atonement, reconciliation and celebration. Sin is removed by the rites that go on in tabernacle and later temple by obedience to ritual and attitude of heart. As this goes on day after day, in the courts of God’s dwelling place there is danger that the inner shrine, the dwelling place of God, the conduit to the divine world marked by the ark and the mercy seat will become defiled. The rites of the Day of Atonement intend to keep the mechanisms for communion with God open and accessible to all.

Of course, it is easy to confuse the symbol and that which it intends to represent. Prophetic pronouncements often call for ‘true’ worship of God and seem to condemn ritual. Is it that they are against rites? Not likely. Two of the major prophets, Jeremiah and Ezekiel — and likely a third, Isaiah — are themselves priests. The problem is that people mix up the rituals with the realities and think that ‘going through the motions’ suffices. Micah asks how or why anyone would think that mounds of sacrificial victims, and ‘rivers’ of poured offerings — even the sacrifice of a firstborn human — would please God, if the essential instructions for daily living are being ignored: “… what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8; see also 6-7).

When the Old Testament was translated into Greek, the term hilasterion was used to designate the mercy seat. In the New Testament this term is extremely rare, appearing only twice. The writer of Hebrews understands Jesus as the reality behind the entire sacrificial system of Israel. Jesus is described as the high priest, who offers himself as the one-time sacrifice that atones for all sin. There is one ‘day of atonement’ marked by Jesus’ sacrifice on a cross. The sacrifices of the old system are shadows of this reality. In describing the most holy place, Hebrews 9:5 employs the term mercy seat. But its implied use that follows is more significant, for the writer goes on to explain that it is Jesus who allows us to “have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way …” (Hebrews 10:19-20). In response to this open access to the mercy seat, we are challenged to “… draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us …” (Hebrews 10:22). Thus the term mercy seat is used in a descriptive manner, with the significance of the term developed by the writer.

Paul uses the term in another sense in Romans. Declaring that righteousness comes only through faith in Jesus Christ, and that faith is thus required by all, “for all have sinned and fall short of the glory of God,” (Romans 3:22), Paul then employs the term to designate an offering made by Christ, a “sacrifice of atonement” (Romans 3:25). The clear connection with the holy God symbolized by the ancient Temple furniture hidden from view is now available through the open act of God. And all may approach God, not through their own holiness, but through the atoning work of Christ, and by a personal act of faith.

That such an understanding of the sacrificial system is developed in the New Testament is apparent when we note a related term in John, which describes Jesus’ work: “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:21). “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:10).

The gospel message is that the mercy seat is publicly displayed, available to all, accessible by faith in the atoning work of Jesus. Through his blood we have the forgiveness of sin.

Is there a place for the mercy seat in our corps? Or community churches? Or social service centres?

Yes. And no.

Symbols which are not understood or are understood incorrectly are not helpful. As Micah observed. Yet what might be the symbolic value of the mercy seat in our worship?

The mercy seat is openly accessible, a reminder of the availability of the atonement and ongoing cleansing available for each of us. Through the shed blood of Jesus we can approach God at any time, any place. The physical mercy seat is representative of a mercy seat within, a place where we may come unafraid to encounter a holy God. As we worship, this symbol of our open door to the holy God is visible.

Use of the mercy seat in public worship should remind us that we are all equally in need of God’s grace — to be forgiven for sins of disobedience — intentional or unintentional, for atonement for the first time or for the cleansing needed in the ongoing pursuit of purity. Kneeling at the mercy seat also symbolizes a desire for closer communion with God which will carry into the daily business of life. The two are inseparable. If we are doing the work of God in the world we will need ongoing cleansing and restoration to give us strength and hope to go out and live for God.

The mercy seat covered the Ark of the Covenant, the symbol of God’s powerful presence among his people. Its very name affirms the promise of God to bless, and keep … a promise of life. Jesus spoke of his ministry in similar terms, as life giving. “I am come that they might have life in all its fullness.” The mercy seat symbolizes this life available in its fullness through the work of God. As such it is represents both a one time act of atonement — the death of Christ on the cross — and an ongoing pursuit of purity. Or put another way, salvation and holiness.

Bruce Power (Ph.D.) taught at The Salvation Army College for Officer Training in Toronto for 16 years, and has been teaching for Booth College since 1984, as well as offering graduate courses for the Faculty of Theology, University of Winnipeg since 1998. He completed his Ph.D. at the University of Toronto where he specialized in biblical traditions and their cultural world. With his wife Judy, he served as a corps officer for 13 years, and for a further five years assisted Judy at a congregation in Toronto where she was corps officer. His book Conversations With God. Psalms as a resource for prayer and meditation was published by the Canada and Bermuda Territory in 2005.

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