Priesthood
of the Believer
1 Peter 2:9–10
Opening Prayer
ÒFather, again we are just so very grateful. We praise Your name for the
way You have provided for Jim Myers Ministries and for the way You have so
quickly built up their finances. Father, we pray that as the weeks go forward,
they can also restore all of these important documents. In many cases they are
almost irreplaceable, but due to the fact we have computers, some of it will be
able to be reconstructed.
We pray that theyÕll be able to pull all that information together and
that they will be back in good shape, if not better shape, than they were
before. Your blessings are just abundant and weÕre thankful for that.
Father, we continue to thank You for Your abundant grace in our lives.
You have given us so much. We are provided with so much and yet we donÕt always
probe the depths of what it is You provide for us.
As we study tonight we will see we are all individual priests to You. We
are royal priests. And Father, we pray to You to help us to understand that
that this isnÕt just another fact, but it is a reality. It transforms how we as
individuals relate to You. No one prior to the Church Age ever had these kinds
of privileges and the kind of power because of the Holy Spirit that we have as
believers.
Father, we pray that we might come to understand this as we study this
important doctrine tonight. In ChristÕs name. Amen.Ó
Open your Bibles with me to 1 Peter, chapter 2. WeÕre finishing up on
this first section in 1 Peter 2:9 and 10. I pretty much went through most of
the exegetical material on 1 Peter chapter 2 last week, emphasizing the fact
that this quote which comes out of Exodus 19:6 is being applied by Peter under
the Holy Spirit to not only the Jewish-background believers that are his
primary audience, but it also has application at a broader level to all
believers.
That is what is said here in these chapters, and in relation to what is
true about these believers is also true of other statements made in Scripture
that apply to all believers, whether they come from a Jewish background or a
Gentile background.
As I was wrapping up last time we went through the statements that weÕre
a chosen generation, a royal priesthood, a holy nation, and His own special
people. In Exodus 19:6 that specifically was directed to Israel and itÕs
applied here to the church in a broader sense. ItÕs not Replacement Theology.
This is part of the problem that the early church got into. The earliest
church father to talk about the church as spiritual Israel was a church father
by the name of Justin Martyr. This was about AD 160. By that time you started
having sort of the intrusion of allegorical or spiritualized interpretation,
just the beginning. ItÕs not full board yet, but that influence is there from
the culture.
This has always been the problem with Christianity. WeÕve let the
culture of the world as the Bible calls it intrude itself into our thinking. We
donÕt completely change the way we think and let it be transformed profoundly
by the Word of God. So we bring our pagan worldview with us into the text. And
that would be the spiritualization because that came out of the influence of Neo-Platonism
and Platonism in the Greek world at that particular time. They believed that
the literal, the physical wasnÕt as important as that which was the ideal or
the spiritual behind it.
In terms of interpretation you sort of minimize the literal historical
meaning of the words and youÕre looking for that hidden or that spiritual meaning
that is behind the words.
This plays itself out in another aspect as were looking at this passage.
Because of a failure to understand this distinction between Israel and the
church and because of the influence thatÕs coming into the early church by AD
160, of this spiritualized or allegorized interpretation where Israel in the
Old Testament is talking about the church in the Old Testament or the believers
of the church in the Old Testament.
Then in the New Testament the church is referred to as spiritual Israel.
What happens is when you blur this distinction and donÕt understand that the
sacrificial system, the Levitical priesthood and all of that, came to an abrupt
halt once our High Priest, Jesus Christ, is sacrificed on the cross.
Once we have that sacrifice and He ascends to Heaven, He becomes our
High Priest. Once that takes place then the old ritual sacrificial system of
the Mosaic Law is completely ended and done away with. The priesthood ends.
What happens when you donÕt see that distinction is that you carry those
terms over. YouÕve heard it. Some of you come out of certain church
backgrounds. Some come out Roman Catholic background. Some you come out of
Baptist pietistic backgrounds and theyÕll have the altar call at the end of the
end of the message.
When I was growing up every now and then I would visit a Baptist church
and they would call an altar call at the end of the message. ÒCome to the
altar. Lay it all on the altar.Ó
WhereÕs the altar? Altars are where you have a sacrifice. WhereÕs the
altar? They get that terminology because they spiritualized the Old Testament.
In its worst form in terms of the history of Christianity was in Roman
Catholicism. The leadership in the church became known as priests. They just
carried that terminology over.
Then, of course, they looked at the communion, which became the mass.
They looked on that as a sacrifice and Jesus, under transubstantiation, which
is the doctrine of how the Roman Catholic Church looks at the bread and looks
at the cup, that they are turned literally into the substance of the body of
Christ.
You canÕt even understand that term unless you know the background of
Aristotelian philosophy. They are turned into the substance of the body and the
blood of Christ.
This enters into early Christianity, really between AD 160
and about AD 400. And that gradually develops; itÕs not rapid because you donÕt have
Jerome writing this on Twitter or Facebook so that it spreads quickly. It takes
years for these ideas to start to filter around and to be spread, but it slowly
develops. You begin to get more of a full-blown Roman Catholic theology by the
period between Augustine in AD 400 and Gregory the Great in AD
600. ThatÕs how it develops.
When you look at this passage here, it really is important. From the
dominance of Roman Catholic theology with this distinct priesthood and this
marked distinction between the clergy, the priesthood, and the laity where they
have certain things that the other Christians donÕt have and they have an
access to God that the everyday Christian doesnÕt have, that becomes so
embedded in Roman Catholic theology during the period of the Middle Ages that
it creates this superstition.
It creates ignorance because along with that only the priests can
understand the Scripture. Only the priests can interpret the Scripture. Then by
the time Jerome in the third century has translated the Old and New Testaments
into Latin, the Roman Empire collapses and Latin is lost as the lingua franca of Western Europe.
People can no longer read and understand the Bible. You go for a period
of almost 1000 years where the Bible is kept away from the people. They canÕt
read it. They canÕt understand it. Masses are in Latin. Nobody understands and
this priest craft develops.
All of that goes back to the failure to interpret the Scripture on a
historical, grammatical, exegetical basis. When you understand these principles
that weÕre going to cover tonight related to the priesthood of the believer,
you realize that was one of those groundbreaking doctrines that came out of the
Protestant Reformation.
All of a sudden theyÕre being taught that you can read the Bible in your
own language. They can understand it because the sermons were all in the
ÒkoineÓ or the common language of the people. They were in German. They were in
English. They were in French and Italian. People could understand it.
The emphasis was that every believer had direct access to God. You
didnÕt have to go through a priest. Your prayers didnÕt have to go through some
secondary or tertiary intercessor. Every believer could have access.
Now weÕve lost that. We donÕt come out of that kind of a background so
weÕve lost the power of that, that every one of us has direct access to God.
That was groundbreaking. That was revolutionary in the early 1500s.
WeÕre looking at this doctrine tonight, wrapping up the first ten verses
of chapter 2. I just want to touch on this last verse before we go into the
doctrine of the priesthood.
In verse 10 coming out of verse 9, let me read them together. ÒBut you are a chosen generation, a royal
priesthood, a holy nation, His own special people that ÉÓ The purpose now
is applied to Church Age believers. ÒThat
You may proclaim the praises of Him who called you out of darkness into His
marvelous light.Ó
ThatÕs the responsibility of every believer as a priest to proclaim the
gospel. ItÕs to explain the gospel to people and to talk to people. To have the
Word of God so saturated in your soul and youÕve memorized so much Scripture
that whatever is happening around you, whatever people say, whatever the
conversations are, you have the skill to turn it to the Word of God, and to put
the Word of GodÕs light on that circumstance and that situation.
Tuesday night I had just finished reading Elwood McQuaidÕs biography of
Zvi. ThatÕs a hard name to understand. ItÕs not an English word. ItÕs a Hebrew
word, but Zvi Kalisher wrote a column for many years in Israel My Glory magazine. I was always amazed when I would read
those of how he would talk to Hasidic Jews, secular Jews, and Orthodox Jews on
the street. He would just be able to pull up a proverb or another verse from
the Old Testament to directly apply it to whatever the question was, or the
situation.
If you havenÕt done that, then you sit there and two hours later you
say, ÒI really wish IÕd learned that a little bit better.Ó It doesnÕt help if
you have a tool bag and your tools are left at home or you say that youÕve got
that in your notes somewhere. ItÕs got to be in your head. ItÕs got to be in
our souls. We have to understand it.
Now verse 9 builds out of that and says that, ÒThe one who called us out of darkness into His marvelous lightÓ
refers ultimately to God the Father. Describing the ÒyouÓ of that verse it says
Òyou whoÓ, so PeterÕs talking to this audience and heÕs taking an Old Testament
passage and heÕs applying it to them, but it has a secondary application and
implication for a broader audience.
HeÕs clearly talking to Jewish-background believers, but itÕs not
restricted to them. ThereÕs sort of an expanded application here. Back in about
2009 we had Dr. Robert (Bob) Thomas, from MasterÕs Seminary talk about
interpretation. He breaks things down differently than the way
Arnold Fruchtenbaum does in terms of your categories of how the Old Testament
is used in the New Testament.
He has one category that refers to what he calls ÒInspired Sensus PleniorÓ. Now thatÕs a technical
Latin term that says there is a fuller sense to a passage in the Old Testament,
but because the writers of the New Testament are writing under the inspiration
of Scripture, they can take Old Testament passages and apply them in a broader
or fuller way. ThatÕs the idea of ÒPleniorÓ,
that they have a broader sense or fuller sense.
ThatÕs what Peter is doing in this particular passage. The interpretive
principle here is that New Testament writers under the inspiration of the Holy
Spirit would take Old Testament passages and apply them to the church. TheyÕre
not saying this is what that passage meant in the Old Testament. They had a
distinct meaning in the Old Testament, but now theyÕre applying it in a broader
sense.
The reason I say that is because these verses are the phrases that are
here in verse 10, Ònot a people, and now
the peopleÓ come out of a significant context in the Old Testament, the
book of Hosea. Hosea is one of those strange books in the Old Testament. Hosea
is a prophet. God called him and said you need to marry a prostitute. Normally
that would be prohibited, but he marries her and she has a daughter named Lo-ruhamah. Lo is the Hebrew word for no.
When we took first-year Hebrew, we learned that lo was no, hu is he, and he is she. ThatÕs a quick way to
remember some of the short words and little words. So, ruhamah is from the word
for mercy. The first daughter is called Lo-ruhamah,
or Òno mercyÓ because God is announcing judgment on Israel. This is a sign of
that coming judgment.
God said in verse 9 that she would give birth to a son, and he would be
called Lo-ammi. Ammi, am, is the Hebrew word for people. The ÒiÓ on the ending is a first-person singular so that would be my
people. The lo is no, not my people.
The explanation is because there would be no mercy; God was going to judge
them. You would not be My people, and I will not be your God.
In other words, God is going to use this relationship with Hosea to
indicate a divorce because of the apostasy of the people. Now that is the image
thatÕs used in relation to the discipline, taking the people out of the land
because they have been unfaithful going after all of these other gods.
It goes on to say that even though they would not be My people, this
wasnÕt an absolute. HeÕs still going to fulfill the promises, the eternal
promises of the Abrahamic Covenant. This isnÕt a breach of the Abrahamic
Covenant. ItÕs not a foundation for Replacement Theology, although thatÕs where
they will go.
In Hosea 1:10, He says, ÒYet the
number the children of Israel should be as the sand of the seaÓ. That was
the promise to Abraham. His descendants would be as the stars of Heaven and the
sand of the sea. ÒYet the number the
children of Israel shall be as the sand of the sea, which cannot be measured or
numbered. And it shall come to pass in the place where it was said to them, you
are not My people there, it shall be said to them, you are the sons of the
living God.Ó There will be a change. You will be brought back into this
glorious relationship with God.
Then if you read through Hosea, chapter 2 when you come to the end of
that chapter, which mostly focuses on what takes place during this judgment
period. At the end God says in verse 23, ÒThen
I will sow her for Myself in the earth, and I will have mercy on her who had
not obtained mercy ÉÓ Remember Lo-ruhamah,
no mercy?
ÒIÕll have mercy on Israel
who did not obtain mercy; then I will say to those who were [Lo-Ammi] not My
people, ÔYou are My people!Õ And they shall say, ÔYou are my God.Õ Ó That is when Israel turns to God at the end of the period of the
Tribulation, DanielÕs 70th week.
This language is then used and applied by Peter in terms of what is
happening in the Church Age of those who were not My people. Once the Jews become
not My people, they are lumped in with the Gentiles. Now they will become My
people.
Peter applies this firsthand in 1 Peter 2:10 using that same language.
You Òwho once were not a people but are
now the people of God.Ó They would not obtain mercy but have now obtained
mercy. That language comes right out of Hosea chapter 2 showing that wouldnÕt
have any meaning if youÕre just writing to Gentiles. Writing to
Jewish-background believers, it would resonate with them. It would mean
something to them.
That wraps up where weÕve gone in the first 10 verses. Now letÕs look at
the Doctrine of the Priesthood of the Believer.
To understand the priesthood of the believer, I think we first of all
have to understand what any kind of priesthood is. What is a priest? What does
a priest do? As far as a general definition goes, a priest is a religious
leader who represents people to God. ThatÕs the role of the priest. HeÕs an intercessor
ultimately; heÕs bringing people to God in contrast to the prophet who
represents God to the people.
In Israel that priesthood had a little bit more of a distinct function,
but priests still existed before you had the Levitical priests of the Mosaic
Law. The function still was offering sacrifices and interceding for the people.
So thatÕs the core idea of a priest.
So when it comes to our priesthood that means that we are representing
ourselves before God. We are coming before God in terms of an intercessory
ministry that would involve praying and that would involve the study of the
Word, all of those things. ItÕs grounded in our High Priest.
The basic thing we need to remember if weÕre thinking theologically, is
how do we defend the fact that we have a universal priesthood for the believer?
At the instant that we are saved, we are identified with Christ in His death,
burial, and resurrection, and we are placed into Christ.
We are in Christ. We are in Him. If He is a High Priest, we have priesthood
because we are in Him. That is what makes the difference. Our priesthood in the
Church Age is a distinctly spiritually based priesthood.
What weÕll see is in the Old Testament is that it didnÕt have anything
to do with your spiritual condition. It was all related to genealogy and
physical characteristics. In the New Testament itÕs all related to being
regenerate and being identified with Christ.
Now remember in terms of our Old Testament, there was a period of time
in the Old Testament between the fall and the Flood. That is an age known as
the Age of the Gentiles. You donÕt have a distinction made yet with the Jews.
ItÕs the Age of the Gentiles.
ItÕs comprised of three dispensations. You have the dispensation of what
was called innocence, which even though some people misunderstand it, that is a
very good word because itÕs a legal word. And thatÕs the emphasis in Scripture.
Our relationship to God is based on a legal function and itÕs not just that
weÕre not guilty. We are declared innocent.
Man was declared innocent, because he had not sinned yet and itÕs not
innocence in the sense of na•vetŽ, itÕs innocent in the sense of being not
guilty. Later on this really is important because that ties into the whole idea
of justification, imputation of sin, and things of that nature.
In the early Age of the Gentiles you have the family priest. The
patriarch is the family priest and so this is operational through all the
families and you see it functioning at different times in the Old Testament, and
in this period.
For example, when Noah comes off the ark weÕre told that the first thing
he did was to build an altar to the Lord, and he took of every clean animal and
every clean bird and offered burnt offerings on the altar. Remember, he took
seven of the clean animals on the ark, three pairs so they can propagate the
species quickly and one extra one. Wonder why he took that extra one? So that
one would be available for a sacrifice. Immediately coming off the ark, he
builds an altar and offers sacrifices to the Lord.
Then the next time we see this operational is in Genesis chapter 12
after Abraham has been called by God to leave Ur of the Chaldees and to go to
the land God promised. Of course he goes to Haran for a while in northern Syria
before he finally heads down from the north and heads down into the Promised
Land. The first place he stops is a place called Shechem. He comes to a place
called Shechem, which obviously has some sort of habitation at that point, a very
small village.
He comes there and weÕre told as far as the terebinth tree of Moreh and
Canaanites were in the land. So there are Canaanites who are living there and
heÕs going to go to this grove of oak trees, this particular area. He is going
to build an altar to the Lord.
The Lord appeared to him there and said, ÒIÕm reiterating the promise of
the land, to your descendants I will give this land. And there he built an
altar to the Lord, who had appeared to him.Ó He builds an altar to the Lord and
weÕre told that as he does this he proclaims the name of the Lord. That means
he is proclaiming the gospel in Genesis 12:8.
Last year when we were in Israel, we went over there and in previous
times weÕve gone through this area. You can see it. ItÕs a about dayÕs walk
south of Shechem. As you go down that north-south highway that runs through the
backbone of Samaria in what is called the West Bank. It goes right between Ai
on the east and Bethel on the west. If you know where to look just to the west
of that highway there is the remains of a 4th century church that
Jerome tells us was built on the traditional site where Abraham had built this
altar. This is pretty well attested.
Later this was where Jacob laid down and used a rock for a pillow and
had his vision. God reconfirmed the covenant there. So this is that spot. In
Genesis 12:8 it says, ÒAnd he moved from
there to the mountain east of Bethel and pitched his tent with Bethel on the
west and Ai on the east; there he built an altar to the Lord and he proclaimed
the name of the Lord.Ó ItÕs usually translated called upon the name of the
Lord, but it meant that this is where he is basically going to preach the
gospel at that point. So thatÕs the patriarchal priesthood.
Also in Genesis, just a couple of chapters later, weÕre introduced to
another priesthood. ItÕs one that is shrouded in a little bit of mystery
because weÕre just told about it in these three verses. This takes place after
an army of terrorists, you might say, after these armies of kings from the East
under Chedorlaomer and some others come invade the Promised Land.
They go to the beautiful area around the Dead Sea, which isnÕt so
beautiful today, and they capture a lot of booty and they kidnap a lot of
people. Then they head back north all the way up towards the area into Syria
again. Then Abraham goes with his men and he defeats them, takes back the
captives and all the booty, and returns to a town called Salem, which is
Jerusalem.
ThatÕs the original name from the root shalom, meaning peace. He comes to Salem and when he comes to Salem
he is going to give of the plunder that he has recovered. HeÕs going to give
10% to the priest-king of Salem. WeÕre told about this in Genesis
14:18–20.
The ruler of Salem is a Gentile and Jewish tradition and the older
Jewish writings believed that this was Shem, the son of Noah. If you work out
the chronology, it certainly works. Shem would have still been alive at this
time. In fact, Shem wouldnÕt probably die until Abraham is about 160 years old.
WeÕre told that Melchizedek, king of Salem, brought out bread and wine.
So this prefigures and foreshadows a communion. ItÕs a meal of fellowship and
weÕre told he was the priest of the God Most High. Now the term Melchizedek is
broken down. Melchi is the word for
king. Zedek is righteousness. So this
is a title. I donÕt think itÕs a name.
There are others in the Bible who have this title. For example, one of
the Canaanite kings in Joshua 10:1 is called Adonizedek, the Lord of
righteousness. So this would be a title.
He is identified as the priest of the God Most High, El Elyon. He blesses Abraham and says, ÒBlessed be Abram of God Most High [El
Elyon], the Possessor of heaven and earth.Ó One of the interesting things
here is the word for possessor. ItÕs the word, qanah, and qanah is
usually a word that indicates some sort of economic purchase or buying
something.
When you buy something you become the owner of it so it came to mean the
owner of something. What was interesting is in a lot of pre-modern cultures, if
you asked someone if you saw, for example, someone who had had made a paddle
for a boat, if you asked who owns it, itÕs the person who made it. If you saw
someone who had made a carriage who owns it, itÕs the person who made it.
This idea of ownership and possession is very closely related and the
idea of the one who created it or the one who made it. In fact a couple of the
Hebrew dictionaries identify another meaning of this word as ÒcreateÓ. I think
that fits the context better as we understand God presented in Genesis. He is
not the possessor or simply the owner of Heaven and Earth. He owns it because
He made it. That fits with the title. HeÕs God Most High, El Elyon. He is the highest authority in the entire universe and He
owns and He controls and He rules over the heavens and the earth. Melchizedek
blesses El Elyon. In verse 20 he
says, Ò ÔBlessed be God Most High, Who
has delivered your enemies into your hand.Õ And he gave him a tithe of all.Ó
Here we see this function of this Gentile priest and thatÕs distinct.
Now ÒpriestÓ isnÕt mentioned again in Genesis at all. This is the last time we
see any indication of a priest other than the function of the patriarchs in
terms of building altars and offering sacrifices.
We see that this is fulfilled when we look at the eschatology in Isaiah
2:2–3. Also, I have at the bottom of the second reference Micah
4:1–3 and Zechariah 8:20–23. All these verses talk about the
Kingdom or when the Kingdom comes. See if you donÕt have a view of a literal
future Jewish kingdom centered in Jerusalem, then you canÕt figure this stuff
out.
If you have an allegorical view then youÕre just thinking this somehow
relates to Heaven or whatever. So in verse 2 we read, ÒNow it shall come to pass in the latter days [thatÕs the latter
days of Israel] that the mountain of the
LordÕs house [that is the Millennial Temple thatÕs described in Ezekiel 40
and following] shall be established on
the top of the mountains.Ó
There will be a topographical change probably due to this earthquake
that takes place at the end of the Tribulation period. This changes and probably
elevates a huge mountain in Jerusalem that will become the place where the
Millennial Temple is built. ItÕs not the current Temple Mount because itÕs too
small to fit the dimensions of the Ezekiel 40–48 description of the
Temple.
It will be built on the top of the mountains and all the nations shall
flow to it. Israel becomes a priest nation. All the Gentiles, thatÕs the Hebrew
word there, the goyim. ÒÉ All the Gentiles will flow to it. Many
people will come and say, ÔCome, let us go up to the mountain of the Lord, to
the house of the God of Jacob; and He will teach us His ways, and we shall walk
in His paths.Õ For out of Zion shall go forth the law, and the Word of the Lord
from Jerusalem.Ó
This is when they function as a priest nation. Now does that mean that
they donÕt have a priestly tribe functioning within the nation? Of course not.
They still have within the nation the function of the Levitical descendants of
Zadok. Zadok was the descendant of Aaron, who after the judgment on the House
of Eli, it is through, and after Abiather, the high priest at the time of
David, allies himself to Absalom, then you have this shift. Zadok is the high
priest who stays loyal to David. So itÕs the descendants of Zadok who are going
to be the family of the high priest and serve in the Temple of the Lord in the
Millennial Temple. You have a priestly nation for the rest of the world and
then you have a priest tribe in the middle.
Then you had others in that tribe, the Levites, who would also serve in
the Temple doing multiple functions. The priests came down through a line from
Aaron through Eleazer. Then you had others that functioned in the Tabernacle
and the Temple.
You think about some of the things we studied in the past, when youÕre
looking especially at the Temple, SolomonÕs dedication of the Temple when he
sacrifices 900 bulls. You have to have a huge logistical framework to do that.
You have to have a lot of people working.
You have people who are Levites because only Levites can work in the
Temple, so they have to be your building engineers and your construction
workers. They have to be the ones who make all the instruments. They have to be
blacksmiths. They have to make the knives and keep the knives sharp. They have
to be seamstresses because they have to make all of the garments. Everything
has to be done by Levites so you have a huge division of labor.
Those Levites who lived in Jerusalem could serve there. But, of course,
if you were a Levite and you lived up in the north or way down in the south
near Beersheba, you couldnÕt do that, so you were sort of a non-functioning
Levite. If you moved to Jerusalem, then you could have a part in the worship.
It focuses on the tribe of Levi and the descendants of Aaron.
TheyÕve discovered these cisterns under the Temple Mount and in other
parts of Jerusalem that would hold water. They discovered aqueducts. Most of
the aqueducts are from the Second Temple. But they would bring water from the
hill country in the north and hill country in the south. You have all these
priests. You had to have thousands of them to carry out all of the work so that
it would function efficiently on the feast days when tens of thousands if not
hundreds of thousands came to Jerusalem at Passover and Pentecost and all the
other feast days.
Some cities were to be set aside for the Levites: 48 towns throughout
the land. This is designated in Joshua 21:41 and 21:13–19. So this is all
part of GodÕs design to provide a priestly tribe.
IÕve taught this and youÕve heard me say this many times that when you
would go into the Tabernacle or Temple, so to speak, if you are ritually
unclean because you have performed some act that made you ritually unclean, it
wasnÕt necessarily a sin. To touch a dead body is not immoral or sinful, but it
is a reminder of the effects of sin, so it would make you spiritually unclean.
You have a number of things that would make a person spiritually
unclean, but it didnÕt necessarily make them sinful or out of fellowship. If
youÕre living up in Dan or youÕre living in the Galilee or somewhere and you
commit a sin, you canÕt run down to Jerusalem and offer a burnt offering at the
Temple—otherwise youÕd never come back home. YouÕd just sin and sin and
sin, so you would confess your sin.
ThatÕs reality—your personal relationship with the Lord. David is
out with his sheep. He prays to the Lord. He confesses his sin. But when he
goes to worship at the Temple, he has to be ritually cleansed. The priesthood
is related to that ritual idea, so thereÕs not a spiritual qualification, only
a ritual qualification, because the ritual is just foreshadowing or creating a
picture of the spiritual reality.
The requirements are genealogical and theyÕre physical. If a Levite had
any kind of defect, like a deformed arm or blemishes on his skin and various
other things are mentioned, then you could not serve in the Temple. That
doesnÕt mean you were just a rotten, corrupt sinner. You just couldnÕt serve.
It all has to do with visualizing the effects of sin and that sin keeps people
away from God.
In Numbers 18:6–7 God says, ÒBehold
I Myself have taken your brethren the Levites from among the children of
Israel. They are a gift to you, given by the Lord, to do the work of the
tabernacle of meeting.Ó ItÕs a pure genealogical requirement.
Verse 7, ÒTherefore, you and your
sons with you shall attend to your priesthood for everything at the altar and
behind the veil [the high priestly family]; and you shall serve [Aaron].
I give your priesthood to you as a gift for service.Ó
See, we have these gifts and functions to serve the Lord. ThatÕs an
essential idea of the priesthood. I give you this priesthood Òas a gift for service, but the outsider who
comes near shall be put to death.Ó No one can come in the presence of God
unless theyÕre ritually clean, so if theyÕre outside and theyÕre not
designated, then the automatic penalty is the death penalty. God is serious
about that.
1 Timothy 2:5, ÒFor there is one
God and one Mediator between God and man.Ó The Mediator has to partake of
both sides in order to bring about that meeting. He has to partake, Òhad to be made like His brethren, that He might be a merciful and faithful
High Priest.Ó Only a human being can represent himself to God. If He was
just God, He could not do that.
Verse 18, ÒFor in that He Himself
has suffered, being tempted ÉÓ Now that doesnÕt mean He was enticed to sin,
but tempting means that you are objectively enticing somebody to sin, not that
youÕre responding to it.
Some of you know what I mean. If youÕve ever been on a diet and you feel
really good, one day somebody offers you chocolate cake and ice cream. You say,
ÒIÕm not even interested.Ó WeÕve all had days like that. Then the next day
comes along and someone puts that in front of us and we almost eat the plate
itÕs on because we yield to it. But theyÕre both temptations. Whether you
respond positively to it or not doesnÕt define it as a temptation.
Jesus is tested and because of that He is qualified, so therefore He is
able to aid those who are tempted. ThatÕs us. ÒTherefore,Ó the writer of Hebrews concludes, ÒHoly brethren, partakers of the heavenly calling, consider the Apostle
and High Priest of our confession, Christ Jesus.Ó He is our High Priest.
In Hebrews 5:5 we read, ÒSo also
Christ did not glorify Himself to become High Priest, but it was He [that
is God the Father] who said to Him
[God the Son]: ÔYou are My Son, today I
have begotten You.Õ Ó ThatÕs a quote from Psalm 110:1, a Messianic
prophecy.
Then in the next verse he quotes from another verse from Psalm 110:4, ÒAs He also says in another place: ÔYou are
a priest forever according to the order of MelchizedekÕ.Ó What tribe is
Jesus from? The tribe of Judah. The Ruler of Israel had to come from the tribe
of Judah.
The prophecy that Jacob made to his son Judah in Genesis 49 was that the
scepter would not depart from that tribe. The scepter is a sign of being a
ruler. So Jesus could not be a priest, a Levitical priest, because HeÕs from
the tribe of Judah, but He is a priest. He is a Royal High Priest because He is
a priest according to the type of Melchizedek. That helps us understand our
royal priesthood, because weÕre in Christ. We are in Christ. He is our Royal
Priest and because we are in Him, we are royal priests. Our priesthood derives
from His high priesthood.
Then it goes on to talk in verse 7 about Christ, Òwho, in the days of His flesh, when He had offered up prayers and
supplications, with vehement cries and tears to Him who was able to save Him
from death, and was heard because of His godly fear.Ó That is because of
His response, His obedience to GodÕs authority.
ThatÕs Hebrews 5:8–10, ÒThough
He was a son, yet He learned obedience by the things which He suffered. And
having been perfected [He had to be matured, brought to maturity], He became the author of eternal salvation
to all who obey Him, called by God as High Priest, Ôaccording to the order of
MelchizedekÕ.Ó ThatÕs why I spent time giving that as background. Only then
can we understand the high priesthood of Jesus, and only then can we understand
our derivative priesthood, which is a royal priesthood derived from Jesus.
Then in Hebrews 4:14 and following, we read, ÒSeeing then that we have a great High Priest who has passed through
the heavens [the first heaven is the atmosphere of the earth, the second
heaven is the universe, the third heaven is the Throne Room of God], Jesus the Son of God, let us hold fast our
confession.Ó
ThatÕs the exhortation there. DonÕt give up. DonÕt fade out, ÒFor we do not have a High Priest who cannot
sympathize with our weaknesses.Ó You take out the double negative and heÕs
saying we have a High Priest who understands our weaknesses because He was
tempted in every category, even as we are, but He did not sin. Therefore He is
able to strengthen us.
And how does that happen? Verse 16: ÒLet
us therefore come boldly to the throne of grace.Ó
We can do that only because weÕre priests, because we have a High
Priest, the Lord Jesus Christ who has opened the way so our priesthood is
embedded. Remember Hebrews is also a Jewish epistle just like 1 Peter, 2 Peter,
and James, written to Jewish-background believers. So that helps us to
understand some of the Jewish connection thatÕs going on here, recognizing that
the Jewish background of the priesthood is the framework for helping us
understand our priesthood.
We talked about those. Financial giving is one of those spiritual
sacrifices, offering praise to God, and singing hymns to God. ThatÕs a
spiritual sacrifice. Living our life for Him. ThatÕs another form of that
spiritual sacrifice where we are serving Him.
In Romans 12:1 Paul says, ÒI
beseech you, I beg of you, I urge you, brethren,
by the mercies of God, that you present your bodies a living sacrifice, holy,
acceptable ÉÓ That means totally set apart, unique, Òholy, acceptable to God which is your reasonable service.Ó That is
a priestly verse. ThatÕs a function of our high priesthood. That is so great
that we can serve the living and true God.
We do that because we have been made a temple. A temple is a place where
deity dwells, and God the Holy Spirit has made our bodies a temple for the
indwelling of Christ. Romans 8:9 says that ÒÉ
if indeed the Spirit of God dwells in you.Ó The Spirit of God dwells in us
to make us a temple. In Colossians 1:27 Paul writes to them, ÒGod willed to make known what are the
riches of the glory of this mystery among the Gentiles: which is Christ in
you.Ó ThatÕs not in the church. ThatÕs in the individual believers in the
church. ÒChrist in you, the hope of
gloryÓ.
1 Corinthians 3:16 and 6:19 both talk about the fact that the believer
is the temple of God, because the Spirit of God dwells in him. The Spirit of
God is what sanctifies us so that Christ can dwell in that sanctified space
inside of us. All of this is directed to something in the future.
Revelation mentions this three times in the opening introduction. John
writes that He has made us kings. ThatÕs actually a bad translation. He has
made us a kingdom, royalty. That would be better. He has made us royalty. He Òhas made us royal [no ÒandÓ, that was a
textual variant], priests to His God.Ó
So this refers to what happens, what is transacted at the point of our
salvation. We are made priests to His God and Father.
Then in Revelation 5:10 you have that heavenly scene where you have the
church and the angels before the Throne of God. This is the scene where they
are searching, and one of the angels is searching everywhere. They canÕt find
anyone qualified to open the scroll that the Father has in His hands.
Then the Lamb comes forward. ThereÕs this dramatic scene where the Lamb
takes the scroll and then the angels and the 24 elders break out in a chorus.
The 24 elders are praising the Lamb because He has redeemed us, they say,
referring to them as Church Age believers. ÒYou
have redeemed us.Ó It canÕt be angels who say that.
Revelation 20:6 says, ÒBlessed and
holy is he who has part in the first resurrection.Ó [That is a multiple
resurrection. WeÕll study that Sunday morning (Matthew) on resurrections.] ÒOver such the second death has no power,
but they [Church Age believers] will
be priests of God and of Christ and reign with Him.Ó
ThatÕs the idea of royal priesthood. Royalty reigns and weÕre called
priests of God, so we reign as a royal priest for one thousand years in the
millennial kingdom. That gives us the scope of what the Bible teaches about our
priesthood. We develop as priests only as we grow spiritually, developing the
capacity to serve and function as royal priests when the kingdom comes.
Next time weÕll come back and get into some really interesting material
starting in 1 Peter 2:11 that shifts gears. It sets the stage for everything
thatÕs covered down through almost the end of chapter 4. None of it is going to
make any of us comfortable. We come to study the Word, not to be told how great
we are, but how great the Lord is and how we are to serve Him. WeÕll come back
next time and get into that next section.
Closing Prayer
ÒFather, thank You for this opportunity to trust You, to trust Your
Word, to learn Your Word, to be transformed from the inside out by the
renovation of God the Holy Spirit, taking Your Word to apply to our lives.
Help us to understand and to think about and reflect upon what it means
to be a priest, a royal priest to You. This is our position. This is who we
are, our status in Christ. Father, challenge us with what weÕve studied today.
In ChristÕs name. Amen.Ó