A Study on the Priesthood of Believers
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QUESTIONS
Does the
priesthood have any relevance for today?
What is
the Christian sense of priesthood?
“Four great principles emerge, then,
from Biblical priesthood: God the Father everywhere takes the initiative in
appointing priests (Hebrews 5:4-6); priests were appointed in order to
represent sinners to God; and mediate between them and God (Hebrews 5:1); this
was effected by atoning sacrifice (Hebrews 8:3); the priests’ intercessions are
grounded in the priests’ atonement.”
James G.S.S., Thomson [Baker’s Dictionary of Theology]
Rev 1:6; 5:10; 20:6; 1 Peter 2:5, 9
Rev 1:6 “He has made
us a kingdom, priests to God and His Father” [lit.]
Rev 5:10 “And you
have made them a kingdom and priests to our God; and they will reign on the
earth.” [i.e. their dominion will be on the earth]
Rev 20:6 “… they
will be priests of God and of Christ and they will reign with Him for a
thousand years”
1 Peter 2:5, 9 “You
also, as living stones, are being built up as a spiritual house for a holy
priesthood, to offer up spiritual sacrifices acceptable to God through Jesus
Christ… you are a chosen generation, a royal priesthood, a holy nation, a
people for God’s own possession, that you may proclaim the excellencies of Him
who has called you out of darkness into His marvelous light.”
Thoughts pertaining to the priesthood of
believers:
v
Do the references in 1 Peter and Revelation have any relevance for
contemporary Christians?
v
Can the term “priest” be rightly applied to anyone in the Assembly of
God’s people?
v
Is the priesthood mentioned in the above references applied only to
future states of Christianity (i.e. some “millennial” period)?
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What does it mean to be a “priest of God” in a Christian sense?
v
How does that priesthood differ from the Levitical priesthood?
Does
the priesthood have
any relevance for today?
A majority
of Christians around the world serve under a hierarchical priestly system.
However, the priesthood, in this hierarchical sense, does not pertain to
believers in general but rather to individuals that have separated themselves
as priests of God. Obviously, the basis for such an interpretation of the term
“priest” is not found in scripture. The priesthood mentioned in 1 Peter and
Revelation either applies to all believers or to none. There is no
justification for exclusion. The hierarchical nature of the priesthood in both
Eastern and Western Catholic churches is grounded solely in their own
traditions. Therefore, in any meaningful discussion of this subject, the
tradition of hierarchical priesthood must be dismissed as outside of the
apostolic teaching (i.e. New Testament writings) of God’s people.
Does the
priesthood, as mentioned in these passages, have any relevance for today’s
Christians? The answer must be either a “yes” or “no”. If the term
"priesthood" is understood solely as a future state of Christianity
then the answer to this question must be “no”. However, if it is understood as
pertaining in any way to believers then it must be answered in the affirmative.
The only question that might remain would be regarding the extent of that
relevance. A negative response would have to interpret each of these statements
in a prophetic sense. In so doing, they may no longer be used to define the
identity of the Christian community in the present dispensation. If the term,
“royal priesthood” is projected into the future then we must also include with
it the terms “a chosen generation”, “a holy nation”, etc. The result is a
community of believers with no genuine sense of identity. Unfortunately, that
is precisely where much of Christianity is today.
A community of
believers with no clear-cut identity will ultimately become splintered over a
variety of issues. When a group is not defined by who they are they will find
other ways to identify themselves. For instance, one group may define itself as
a people who speak in ecstatic tongues, another as a group that uses only the
KJV of the Bible. The history of Christianity could easily be understood as a
record of this falling away. Historical divisions among God’s people should not
be seen as positive. With every attempt to separate one community of believers
from another we find less and less common ground on which Christians may stand.
Yet we may give praise to our Lord who has kept the flame burning in spite of
our vanity! Whether we believe it or not, there is one community of believers
and its identity is secure by the grace of God.
The
identifying statements made in 1 Peter and Revelation do not need to be
projected into the future. They are present identifiers of God’s people. How
can we understand who we are as Christians? It would seem that Peter and John
give some clear direction in these passages. Believers are a “chosen
generation”, “a holy nation (i.e. people)”, “a people for God’s own possession”
and a “royal priesthood”. The first identifier speaks of the election of
believers. The term “holy nation” refers to the community of believers as a
political unit that is set apart by God as holy. Believers are always
identified in their relationship to God. God has lifted this “holy nation” out
of the realm of the world and identified them as His own in covenant
relationship. Lastly, they are priests of God.
These four
identifiers may be used to help understand who we are as Christians. The
apostolic teachings on election, for instance, serve to enhance our
understanding of who we are as a “chosen generation”. It is very unfortunate
that many evangelical believers view the Christian faith as merely a religion
growing in numbers through the faithful recruitment of new converts. The
Christian community is a "chosen generation" and election still
remains a work of God. In the same way, the term, “holy nation”, becomes
clearer as we consider the teachings of Christ and the apostles on holiness.
"Nation" as used in this New Covenant sense cannot be equated with
the worldly sense of the term. Much confusion may be seen in Christian history
as a result of misunderstanding this truth. This nation is spiritual.
Redemption as a doctrine makes perfect sense when seen in the light of Peter’s
identification of believers as a “people for God’s own possession” (i.e.
"a peculiar people" KJV). He has redeemed us and we are His purchased
possession. And finally, the term, “royal priesthood” helps believers to
understand their role within the world. It is both an ethical and a theological
term. In other words, this term relates directly to the believers’ daily
relationship with both God and others. The priesthood is considered
"royal" because of its relationship to Christ who is King.
The relevance
of the priesthood of believers for contemporary Christianity is the same as it
has always been. It identifies the believer as a priest before God in
fellowship with other priests. The believer’s position as priest is subordinate
only to Jesus Christ the Great Priest. This priesthood may have some things in
common with the role and purpose of the Levitical priesthood of the Bible but
it is also considerably different. This difference is outlined in the book of
Hebrews in its exposition of Christ as a “priest forever after the order of
Melchizedek”. The priesthood of the believer is of this same order. In a study
of the priesthood of believers it is, therefore, important to look closely at what
is said about Christ’s priesthood. Its relevance for contemporary Christianity
is chiefly in determining the identity, purpose and role of the believer.
What is
the Christian sense of priesthood?
The term
“priest” refers to a mediatory position of service between man and God. There
are five characteristics of the priesthood as understood from Old Testament
scripture. The priest was 1.) chosen; 2.) the property of God; 3.) holy to God;
4.) one who offered sacrifices to God and 5.) one who intercedes between man
and God. A study of the Levitical priesthood in the Old Testament would bear
these things out. The priesthood, in a New Covenant sense, has all these things
in common. Yet there are important differences. Priests in Israel, for
instance, were always from the tribe of Levi and descendants of Aaron. New
Testament priests, on the other hand, may be of Jewish or Gentile descent. The
high priests of Israel’s priestly family often changed while the New Covenant
priests serve under only one great and eternal Priest, Jesus Christ. On a
regular basis the priests of ancient Israel offered up the blood of innocent
animals for atonement of their sins. New Covenant priests, on the other hand,
are cleansed from all sin by the blood of God’s Lamb, His only Son, Jesus
Christ, who was offered up once for all time.
The first
three characteristics of the priesthood mentioned above are consistent with
Peter’s quotation in 1 Peter 2:9. They are a “chosen generation”, “a people for
God’s own possession” and “a holy
nation”. The last two pertain specifically to their role as “a royal
priesthood”. As priests of God they are to “offer up spiritual sacrifices
acceptable to God through Jesus Christ.” Spiritual sacrifices not only include
praise, thanksgiving and acts of service but also intercession on behalf of
others praying and blessing in the name of Jesus. Through their work as
intercessors priests play an important part in redeeming the world from the
grasp of Satan.
The
Christian sense of priesthood is the extension of Christ's work on earth
through the mediation of His people. He came to serve and not to be served. He
came "to seek and save that which was lost". He came to reconcile
fallen mankind to God. He came to reveal the power of God in this world. All
these things work together to define the purpose of believers as "priests
unto God". Believers serve the Lord through worship, intercessory prayer
and benevolent acts. Believers effectively evangelize as they fulfill their
role as priests. Believers are called to a "ministry of
reconciliation". This ministry takes the form of intercession and acts of
benevolence. Believers are to reveal the power and righteousness of God to the
world. This is most evident when they lift up spiritual sacrifices to God
through Jesus Christ.