Priests And The Priesthood

by McCormick, F. | Category: Priests And The Priesthood | Feb 1957

Christ is "a Minister of the sanctuary (or holy things, or Holies), and of the true tabernacle, which the Lord pitched, not man" (Hebrews 8.2).

Let us therefore consider

THE HIGH PRIEST OF OUR CONFESSION ... JESUS

"We have such a High Priest, who sat down on the right hand of the throne of the Majesty in the heavens ... Now if He were on earth, He would not be a priest at all, seeing there are those who offer the gifts according to the law " (Hebrews 8.1-4).

The above scriptures show clearly that Christ was not a priest on earth, though some contend that He offered Himself on the cross as a priest ; if this was correct, then there was a dead priest on the cross, and this is contrary to the words of Hebrews 7.15, 16.

"After the likeness of Melchizedek there ariseth another priest, who hath been made ... after the power of an endless life."

Is further evidence necessary? In the epistle to the Hebrews there is drawn a sharp contrast between the deficiencies of the old covenant and the perfections of the new. Under the new covenant we have a perfect Sacrifice, perfected worshippers, a perfect High Priest, the true, and more perfect tabernacle. The law made nothing perfect. We are turned from a sanctuary of this world to the heavenly sanctuary, and there we view our Great High Priest with an unchangeable priesthood and a ministry more excellent. "It is witnessed of Him, Thou art a priest for ever after the order of Melchizedek"; not only so, but "The Lord sware and will not repent Himself, Thou art a priest for ever" (Hebrews 7.17, 21).

Thus He is a Priest by word and by oath. Those two immutable things, in which it is impossible for God to lie, give to us the certainty and assurance of "a better hope, through which we draw nigh unto God" (Hebrews 7.19). The ministry of our Great High Priest is twofold. (1) He ministers to the needs of God's together-people, the true Hebrews, or passers-over, who are travelling through a hostile world to a better land, and who, being tempted and tried in the pathway of obedience, need succour and help.

"Wherefore also He is able to save to the uttermost them that draw near unto God through Him, seeing He ever liveth to make intercession for them"

(Hebrews 7.25).

(2) He also ministers Godward in the presentation of the offerings of the holy priesthood, as seen in 1 Peter 2.5; Hebrews 8.3; 13.15. In this connexion, it is said of Him that "it is necessary that this High Priest also have somewhat to offer." He is qualified so to act by reason of who He is, both Son of God and Son of Man, and by virtue of His completed redemptive work. We should note the difference between the position of Christ as Priest and the holy priesthood. As the Aaronic priests were distinct from the nation of priests, so also is the New Testament counterpart. Christ is a Priest after the order of Melchizedek. The holy priesthood of God's house is not so; they are mortal men. He as priest " abideth for ever"; the holy priesthood is liable to change, and is conditional in character. Christ as a Priest has access into the immediate presence of God, the holy priesthood approaches God through Him. It is important to note these differences, as much confusion exists regarding these aspects of priesthood. It should be noticed also that in neither the Melchizedek priesthood nor in the function of the holy priesthood is there any offering for sins; this at once proves the error of Romish doctrine on this matter.

The holy priesthood are responsible to offer up spiritual sacrifices, and it is essential that we fill the hands of Him who is a public Minister of the heavenly sanctuary, that He may present them to His God and Father in the acceptability of His own Person and work.

WHAT ARE SPIRITUAL SACRIFICES?

Many things may come under this heading when strictly applied; we are dealing now with what we have referred to in 1 Peter 2.5, regarding the worship and offerings of God's together-people. In contrast to the sacrifices of the law, the offerings required by God in this dispensation of the Spirit, are spiritual. God has chosen a race of regenerated men, in contrast to Israel in the flesh of a past day. The Person of Holy Spirit indwells each individual, and also collectively as God's house they are a habitation of God in the Spirit (Ephesians 2.22).

As with the individual, so with the whole, the Spirit of God should control and guide throughout the whole, and this involves heart subjection to His movements. The sacrifices of the law were the results of God's blessing on His people in the natural creation; they brought the first and best of that which God had given them, so also spiritual sacrifices are the products of the Spirit's operation in the new creation. Regarding both it maybe truly said, "All things come of Thee, and of Thine own have we given Thee" (1 Chronicles 29.14).

A spiritual sacrifice therefore is the product of the Spirit's operation upon the heart, mind, and spirit of the faithful believer, and is of great preciousness to the heart of God. The Spirit delights to take of the things of Christ and reveal them to us, and spontaneously our hearts rise in gratitude to give unto the Lord the glory due to His Name, the inmost breathings of our hearts, the " sacrifice of praise, the fruit of lips which make confession to His Name "(Hebrews 13.15).

That which we bring to God emanates from the Cross of Calvary, as truly as the basis of burning incense filling God's house was the fire from the altar of burnt offering; apart from Calvary there could be nothing acceptable to God from men. The exercise of every heart should be, "Wherewith shall I come before the LORD?" The psalmist said,

"I will praise the Name of God with a song, and will magnify Him with thanksgiving, and it shall please the LORD better than an or, or a bullock that hath horns and hoofs" (Psalm 69.80, 81).

It is not a matter of coming to see what turns up, but of definite exercise of heart to give according to the measure wherewith we have been blessed, and this is, as we have seen, a collective act, wherein brethren and sisters in the holy priesthood are viewed as one in their Godward approach, even though sisters are to keep silence in the churches, so that which is offered is presented as from the whole. The sons of the Mighty are exhorted to give, give, give, and sing, sing, sing (Psalms 29 and 96). "So will we render as bullocks the offering of our lips" (Hosea 14.2). Well it will be for us if in coming to God our exceeding joy, the language of our hearts should be, "Blessed be the God and Father of our Lord Jesus Christ" (2 Corinthians 1.8; Ephesians 1.3; 1 Peter 1.8). This (shall we say?) is like the inside service of the golden altar, which, like that of the altar of burnt offering was all for God. Though the burnt offering was all for God, yet portions of certain other offerings which were offered at the altar were for the Aaronic priests and others. The incense of the golden altar was all for God. This incense, pure and holy, was compounded after the art of the perfumer of the four sweet spices mentioned in Exodus 30.84, and was to be seasoned with salt. How suggestive of the Holy Spirit's work in tempering together that which is commanded by God in the offering up of spiritual sacrifices, the moving, blending, harmonizing of that which is brought by God's people into one acceptable paean of praise, holy and wholly for God!

"The Spirit gives us power to raise

Our heart and voice in holy praise,

In holy praise to Thee."

"Be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; Giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father" (Ephesians 5.18-20).

McCormick, F. | Feb 1957
Priests And The Priesthood