The Ministry Center
The Royal Priesthood
"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people: that ye should show forth the praises of him who hath called you out of darkness into his marvelous light."
A plea for the restoration of the priesthood of all believers in the churches of God.
W. Carl Ketchersidepublished in 1956
Chapter 1
WHAT IT IS ALL ABOUT
Every child of God is a priest! Every man and woman who is a Christian has entered "the priesthood." The only high priest in God's system today is in heaven. That is the theme of this book. It is just that simple. If the Bible teaches that, this book is in harmony with the will of God; if the Bible authorizes a special priesthood composed of a clerical class, in this age, then this book is wrong in its presentation, and its author must stand condemned as one who opposes the plan of God.
I have no intent or desire to defend modern religious institutions, nor to champion the societies which have been spawned in the fertile brains of fallible men. It is my firm conviction that the community of saints planted by the holy apostles in the first generation of the Christian era constituted the divine pattern for the entire dispensation. My humble efforts will be bent, not toward the refinement, amendment, or reformation of any existing sect, but toward restoration of the primitive "colony of heaven" as representing God's ideal to which we must conform if we would meet his approval.
No careful student of the early congregation of believers can fail to be impressed with the simplicity of its worship and functioning. Imbued with a fervent zeal, motivated by a common purpose, possessed of a deep love for each other, "all the believers kept together" and "among all those who had embraced the faith there was but one heart and one soul" (Acts 2:44; 5:82). In such a company each felt under compulsion of spirit to do all he could to edify his fellows. None served for gain. Those who had personal property and real estate sold their possessions and distributed to all who had need; no one thought of threatening the needy with eternal destruction if they did not support a privileged class.
In the original church of God there was no distinction between clergy and laity. God's clergy (portion or lot) consisted of God's laity (people). Every member of the "laity" was a member of "the clergy" and vice versa. Every person in the divine arrangement was a minister of God. One "entered the ministry" by coming into the Christ. The holy and unblemished church can never be restored until those who love the Lord recapture in the fullest sense the picture of a "priesthood of all believers" free from the taint of a special caste.
The religious world in general has lost the pattern of the corporate worship of the original community of baptized believers. The early church gathered around a table; the modern church sits before a pulpit. The Lord placed the table in the church so it could remember its debt to him; the clergy placed the pulpit in the church to bring it in debt to them. In the early church they all spoke one by one; today all the speaking is done by one. Then the spirit was kindled; now it is quenched. Then they claimed to love each other and talked about Jesus; now they claim to love Jesus and talk about each other. In those days all exerted an effort to exhort; now all must be exhorted to exert an effort.
The primitive disciples did not ask the world to come and get the gospel, they took it to them. They gathered to eat the Lord's Supper, then scattered to preach the Word. Wherever there was a Christian and a sinner, there was a gospel meeting. They announced the glad tidings to masters and mistresses, friends and neighbors. They did it simply but fervently. They told about Jesus, his death and resurrection. They testified of their faith in him. They preached him in chariots along the road, in prison cells, by river brinks, in private homes, in hulls and in synagogues. The whole earth was their auditorium, the thing at hand their pulpit.
Much of the irreverence, formality and cold ritual of these days is the result of a loss of significance of a priesthood of all believers. The sense of individual relationship to God with its attendant responsibilities has disappeared in the modern sectarian strife for supremacy of party. To restore the primitive community of saints a great reformation of thought is essential. This book has been written to help the good and honest heart properly evaluate our present status in the light of God's revelation.
PLAN OF THE BOOKYou will find the book divided into two parts. The first section is a study of the whole subject of priesthood as taught in the Bible. It deals with the reason for religion and the necessity of the priesthood in an approach unto God. It traces the history of priesthood through the Patriarchal, and Jewish dispensations, and points out the culmination of God's ideal in the Christian era which is designated as "the end of the ages."
The second division considers the arguments for a special priesthood to officiate for men "in things pertaining unto God." The case for the clergy can best be presented by that great institution which resulted from its creation, and then did the most to perpetuate and justify it. If the Roman Church cannot successfully defend the right of a special clergy to exist, no other religious organization need assume the task. That church postulates her own right to exist and to command attention of religious seekers upon the very basis of her priesthood. Destroy that foundation and the whole superstructure tumbles in disorder.
Accordingly, we chose what we believe to be the most outstanding presentation of the subject by a modern scholar. Dr. John A. O'Brien, of Notre Dame University, is universally recognized as a scholar, philosopher, and expositor. His reputation as a writer in his particular field is unexcelled. It was our good fortune, during our research, to discover in popular booklet form, his treatise entitled: "The Priesthood-- A Divine Institution." In correspondence with the author we learned that this presentation had subsequently been incorporated as a chapter in a book which was protected by copyright. Dr. O'Brien consented to release the copyright restrictions for inclusion of the material in this book, if I would pay for the privilege of using his treatise. He suggested the sum of twenty-five dollars to be paid by me to Notre Dame. His final letter in the correspondence follows:
Dear Mr. Ketcherside:
Having received no reply to my letter of several years ago, I naturally assumed that the proposition made therein was unacceptable, and hence I am surprised by your letter.
Upon reflecting on the matter and before entering into a definite contract, I would want the assurance that various paragraphs from my writing "The Priesthood: A Divine Institution" are not to be taken out of the context in such a way as to create a misleading impression. It is with the understanding that this is not done that I am granting the requested permission in consideration of the payment of $25 to the University of Notre Dame.
The credit line to be printed should run as follows: From "The Priesthood: A Divine Institution," a chapter in The Faith of Millions John A. O'Brien, Our Sunday Visitor, Huntington, Indiana, copyright 1938 by John A. O'Brien.
Looking forward to seeing a copy of your book as soon as it is published, I am,
Sincerely yours, John A. O'Brien
The eminent theologian and Doctor of Philosophy is certainly justified in his request for proper treatment of his manuscript in any attempt at analysis and replication. For that reason we are publishing his article in its entirety, and while we are presenting it in paragraph form to make our refutation meet his arguments more directly, the treatise by Dr. O'Brien will be set in distinctive type so that the interested reader by merely turning a few pages of the book between paragraphs, to the next occurrence of such type face, can read the entire article written to uphold the opinion that the special priesthood is of divine origin.
If it seems that our language is too harsh in this final section of the book, we assure you that it was not meant thus to be. The author entertains a wholesome respect for the sincere religious convictions of every man on earth, regardless of how divergent from his own views they may be. Coupled with that respect is a deep conviction of his own which makes him an implacable foe of every form of clericalism, whether exemplified in the lowliest professional preacher who serves for hire, or the pope who is looked upon as a spiritual father by millions. With such fervent feeling it is to be expected that in condemnation of a system which it is believed robs the saints of their rights and liberties, the language of exposure may sometimes be pointed, pungent and plain.
OTHER ACKNOWLEDGMENTSThe reader will observe that we have used the Revised Standard Version of the holy scriptures more than any other version. There are numerous reasons for this, not the least of which is the personal view that this scholarly work is generally superior to most of the commonly used versions. Inasmuch as this version is copyrighted we insert herewith the authorization to use the quotations found in this book.
Dear Mr. Ketcherside:
Thank you for your letter of October 5th and your interest in the Revised Standard Version of the Bible.
This letter is your authority to use 250 selections from the Revised Standard Version through the text of your book entitled: "The Royal Priesthood." There is, of course, no fee involved, but we would ask you to state that the quotations are from the Revised Standard Version of the Bible and used by permission of the copyright owners: The National Council of the Churches of Christ in the U.S.A.
Should you require more permissions, kindly let me know.
Yours very truly, THOMAS NELSON & SONS, W. R. McCulley, President
Credits for brief historical quotations will generally be given in conjunction with such quotations in the body of the book. It is extremely difficult after years of study to recall the many sources to which one is indebted for the formulation or crystallization of his own views, but the author desires especially to mention the following: History of Priestcraft in All Ages and Nations, by William Howitt (1833); Christianity Restored by Alexander Campbell (1835); History of the Planting and Training of the Christian Church, by Dr. Augustus Neander (1844); Ministry in the Church of Christ, by David King (1870); The Early Church, by David Duff, M.A., D.D., LL.D. (1891); The Early Days of Christianity, by Frederic W. Farrar, D.D., F.R.S. (1884); The First Age of Christianity, by Ernest F. Scott, D.D. (1926); The Faith and Life of the Early Church, by W. F. Slater, M.A. (1892); Christian Worship in the Primitive Church, by A. B. McDonald, Ph.D. (1934).
It is our sincere hope that this little volume may be a contributing factor in the stimulation of thought among those whose honest hearts make them unwilling to remain in camp halfway between Babylon and Jerusalem. This book is not exhaustive in its treatment of the subject, but suggestive in nature, and is intended to arouse God's children to think for themselves. We can never restore the primitive church until we recapture the spirit which dominated the lives of the early saints, all of whom were impelled by an unconquerable passion to know that truth which makes men free. If we can aid in any degree to a restoration of that liberty and freedom to think, speak and act, which is the divinely given heritage of every Christian, we will be satisfied.
Contents
Chapter 2:The Dawn of Religion
Chapter 2
THE DAWN OF RELIGION
In the beginning man had no religion. In the Garden of Eden he respected God, reverenced His being, and served without it. Religion belongs to sinful man. The word is formed from re, "back"; and lego, "to bind." It is that which binds man back to God. In his primeval innocence man was not separated from God, and needed nothing to bind him back. In this state the Creator freely conversed with the being made in His own image, and there was no fear in the heart of the creature, nor was there any sense of shame (Gen. 2:22).
The advent of sin changed this happy condition. When man and his counterpart transgressed God's law, "they heard the voice of the Lord walking up and down in the garden at the breeze of the day, and the man and his wife hid themselves from the face of the Lord in the midst of the trees of the garden." When God called unto the man and asked his whereabouts, the reply was, "I heard thy voice in the garden, and I was afraid, for I was naked, and I hid myself" (Gen. 3:8, 9). Sin produces guilt, shame and a desire for concealment. It also produced a need for religion if man is to be reconciled to God, and restored to his former condition, for iniquity makes for separation between a man and his God (Isa. 59:2). Inasmuch as sin is an offense against the dignity and majesty of God, the terms of reconciliation must be dictated by the offended and not by the offender. The religion which binds man back to God must be one which originates in the divine, and not the human mind. God proposes the conditions, man must accept or reject them. Since man cannot ascertain the thoughts of God, except as He reveals them, the acceptable system of religion must be a revelation. It represents, then, not the groping, climbing, or struggling toward heaven upon a ladder erected by the trial-and-error method of human experience, but a bold approach through "a new and living way" provided by a kind and beneficent Father.
GRADUAL PROCESS OF REVELATIONEvery man passes through three stages of development. He is first an infant, then a child or youth, and finally attains maturity. Responsibility increases correspondingly as man's ability enables him to grasp more knowledge. What is true of each individual is also true of the body (or world) of mankind, which is composed of individuals. The social structure of humanity had its infancy, childhood and maturity. Knowledge must be gained on an ascending scale, so revelation which conveys knowledge must be bestowed on the same basis. In God's dealings with mankind, that system of religion which He endorsed, was always best adapted to man in his condition at the time, but it was also intended to fit and prepare him for reception of a fuller revelation to follow.
In fitting the world for the crowning act in which His judgment and mercy would meet, and the kingdom of heaven with its reconciling grace become a reality, God permitted the world to pass successively into three great dispensations: the Patriarchal, Jewish and Christian. Sometimes these are called, not inappropriately, the starlight, moonlight and sunlight ages, because in each succeeding one the light of truth gleamed a great deal brighter. Another age may be inserted between the second and third, and designated the twilight age. It would cover the preparatory period beginning with the announcement, by John the Immerser, of the impending kingdom, and close with the accession to the throne and coronation of our Lord. However, as the twilight is not in itself an official time of the day, but a blending of two conditions, so this age was not a distinct one, but merely partook of the nature of that which preceded and succeeded it, as the world was made ready to transfer from the receding glory to the full effulgence of grace.
A word of caution needs to be inserted at this juncture. Any such designations as given above are arbitrary and serve only as matters of convenience. The great majority of mankind were not under the second, or Jewish Dispensation, at all. This pertained to the descendants of but one man, Abraham. The rest of the world remained under the Patriarchal Dispensation from its inception until the gospel was proclaimed at the house of Cornelius, by Simon Peter. It is for this reason the word "age" is not so appropriate as the word "dispensation." Since age signifies "duration" it would be impossible for two ages to run concurrently, although two dispensations may do so. Thus for 1500 years the Israelites were under the Jewish Dispensation, the while the rest of humanity continued under the Patriarchal form.
The plan of God was gradually unfolded to the world as man was able to grasp it. It was "precept upon precept, line upon line, here a little, there a little" (Isa. 28:13). "The kingdom of heaven is as if a man should scatter seed upon the ground, and should sleep and rise night and day, and the seed should sprout and grow, he knows not how. The earth produces of itself, first the blade, then the ear, then the full grain in the ear. But when the grain is ripe, at once he puts in the sickle, because the harvest is come" (Mark 4:26-29). In such progressive steps man was made increasingly aware of "the eternal purpose of God" (Eph. 3:11). But even when Christ came, he was forced to say to the apostles, "I have many things to say to you, but you cannot bear them now" (John 16:12). Nothing is a mystery unto God, for "known unto God are all his works from the beginning of the world" (Acts 15:18). But it was not until the Christian Dispensation that He made known "the mystery of His will, according to the purpose which He set forth in Christ, as a plan for the fulness of time" (Eph. 1:9,10).
SCHOOLS OF THE AGESAll instruction must be dispensed in proportion to the ability of the student to absorb it. We first send our children to the primary school, next to the elementary, and then to the high school. But each of these prepares the student for the next, and all prepare him for a better and more wholesome life. The principles gleaned in the primary school govern the child through high school and later existence. Responsibility increases as the student learns. We hold a high school student accountable for much more than one who is in the kindergarten.
In like manner God's educational process for the world involves three schools. From Adam to Moses, mankind was enrolled in the primary department, then certain chosen students were given elementary training, and now all are admissible to the high school over which Jesus is superintendent, and in which the textbook has been perfected by heaven. Our responsibility is greater now than that of the Jews who studied in the elementary school (Cp. Heb. 10:28, 29; 12:25).
But the principles established in former dispensations remain the same. Laws change and requirements are altered. But these are only enabling acts by which we are made more keenly aware of existing principles, and are better equipped to adapt them to our own well-being. The return to God of sinful man, the reconciliation to Him who made us and gave us being, these depend upon a disclosure of the divine will to man, an intelligent perception by man of that revelation, and humble submission unto its demands. Fortunately for those of us who now live, the things which happened in prior days, "were written down for our instruction, upon whom the end of the ages has come" (1 Cor. 10:11). Thus, as we investigate the nature of the religion which restores man to the grace of God, we cannot ignore "the first principles of God's Word" given to bring the world to the state of spiritual maturity which it should now occupy.
NATURE OF RELIGIONJust as "the sabbath was made for man, not man for the sabbath" (Mark 2:27), so religion was made for man, and not man for religion. Religion is to cure and heal a diseased condition, and just as a remedy is not needed where there is no disease, no system for restoration to God's grace was required while man existed in the divine favor. Religion manifests itself in two departments; what God has done for us, and what God requires that we do for ourselves. The first provides proper motives to stimulate the second.
Inasmuch as sin offends God as our king, by dishonoring and insulting his majestic laws, no religion can be acceptable which does not propitiate or atone for guilt. The mere atonement for sins committed would not, however, in and of itself establish reunion, so it must have the added value of reconciliation for the offender to the offended. And since this could not be fully accomplished so long as the effect of sin, or sense of guilt remained in the conscience, there must be a feature or provision for the expiation of sin, which gives a full realization of pardon and restoration, so the sinner need not longer fear or hide himself in shame.
Sin alienates man from God. And just as a foreigner cannot dictate to a sovereign state the grounds upon which he will accept citizenship, but as the sovereign state proposes the terms upon which the foreigner will be accepted for citizenship, so it is in the kingdom of heaven. Man, alienated from God, is not left to specify the terms by which he will come to God. Nor are the conditions revealed by heaven the result of mere caprice or opinion. They are part of a divine system, which is the result of an eternal purpose. Man cannot dictate the laws by which he shall return to God. "There is one lawgiver and judge. He who is able to save and to destroy" (James 4:12).
Absolute justice demands satisfaction for every sin. Sin must be expiated, or the guilty sinner must die. Expiation implies sacrifice, and this is the basis of all religion. This is true whether the religion be pagan or Christian, superstitious or rational. Sacrifice for sins constitutes a scarlet line running through God's entire revelation, from the expulsion of the first man Adam from the Edenic paradise to the death of the second man Adam upon the cross. But sacrifice demands an altar, and an altar demands a priest. Sacrifice, altar and priest--these three are the fundamental requirements of religion, and the entire word of God is given over to a revelation concerning these three items in three Dispensations. It is true that with each change of dispensation there came also a change in the priesthood (or should we state it in reverse order?). "When there is a change in the priesthood, there is necessarily a change in the law as well" (Heb. 7:12). But changing priesthoods and changing laws did not abrogate these three essentials in either. Thus, even though we are more vitally concerned in a study of priesthood, we cannot divorce it from its basic relationship to sacrifice.
Contents
Chapter 3:The Element of Sacrifice
Chapter 3
THE ELEMENT OF SACRIFICE
If no man had ever sinned, no sacrifice would ever have been offered. If no sacrifice had been required no priest would ever have served. "For every high priest is appointed to offer gifts and sacrifices" (Heb. 8:3). "Every high priest chosen from among men is appointed to act on behalf of man in relation to God, to offer gifts and sacrifices for sins" (Heb. 5:1). The study of priesthood is inextricably interwoven with that of sacrifice. One cannot ignore the foundation and erect a proper structure. Yet he cannot spend so much time on the foundation as to neglect the remainder of the structure. Our consideration of the element of sacrifice in religion as revealed by our Father, will be limited to a necessary survey as a basis for further study of the priesthood of God.
The idea of sacrifice in religion is as universal as religion itself, and thus indicates the universality of the recognition of sin and the need for expiation of it. From what source did this universal idea spring, which pervaded the thought of the cultured and untutored, the civilized man and savage alike? We believe that this universal idea is a convincing proof of the common origin of all nations of mankind, and of the revelation of God to the original parent stock from which all men came. That religion is a universal part of man's existence is undenied; that sacrifice is an element in this universal concept must be admitted. What was its origin?
We have but two alternatives. It was either revealed to man or he arrived at the concept by a process of his own reasoning. This last is assumed by the learned skeptics, who are divided into two groups, those who affirm that the idea of sacrifice originated in superstition and is an invention of credulous men; and those who assert that it is an offspring of the natural sentiments of the heart.
To the believer in God neither of these can come as satisfactory explanations. That sacrifice was not a product of man's philosophy based upon superstition is evident from the fact that God never approves as an act of worship directed unto him, that which he designates as will-worship. He instructs as follows: "See to it that no one makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ" (Col. 2:8). He condemns as of no value those things which "have indeed an appearance of wisdom in promoting rigor of devotion and self-abasement" (Col. 2:23). But God did approve religious sacrifices offered unto him. With reference to the first such sacrifice recorded, it is stated, "And the Lord had regard for Abel and his offering" (Gen. 4:4). Since God never accepted as an act of devotion to himself that which originated in the superstition of men, it is obvious that the offering of sacrifice was not a product or device of superstitious ignorance.
That the idea of sacrifice did not proceed from the natural emotions and sentiments is demonstrable by the fact that no one can conceive of a connected chain of ideas by which man could arrive at the notion that slitting the throat and burning the body of an innocent animal would expiate the sin of the one who did the killing. By what inductive or deductive reasoning could man arrive at such a conclusion? Reasoning consists of the act of combining two known facts in such a manner as to produce a third and new fact, called a conclusion. What would be the established major and minor premises by which mankind universally, and in diverse circumstances, would unanimously arrive at such a conclusion? Would we not rather expect the opposite result? Would not primitive man, guided solely by reason, be more likely to feel that one who sinned and then slew an innocent victim only added to his guilt by such action?
The ancient Greek philosophers who soared to the heights of logic confessed their utter astonishment at the prevalence of animal sacrifice and freely admitted they could not account for it upon any rational grounds. They agreed that man could not by any chain of thinking conclude that the practice would be pleasing to the Deity. If then, the idea of killing an innocent victim could not be discovered by the light of nature, or arrived at by logical thought processes, and since God would not accept what originated as mere superstition, but did accept, acknowledge and approve animal sacrifices, such sacrifices must have been by revelation of the divine mind.
The universality of sacrifice can be accounted for in the fact that all nations proceeded from the sons of Noah. "These are the families of the sons of Noah, according to their genealogies, in their nations; and from these the nations spread abroad on the earth after the flood" (Gen. 10:32). Sacrifice was taught by their common ancestor. "Then Noah built an altar to the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar" (Gen. 8:20). But Noah only followed the practice of his antediluvian fathers.
The institution of sacrifice is not mentioned by Moses in his account of man's history. Abel was the first man of whom it is recorded that he offered a blood sacrifice. However, there may be an intimation that God taught Adam and Eve to slay animals in sacrifice for we read that "the Lord God made for Adam and his wife garments of skins, and clothed them" (Gen. 3:21). Animals were not used for food until after the flood (Gen. 9:3), yet they were divided into clean and unclean categories before this (Gen. 7:2). That this division was based upon use in sacrifices is shown by Genesis 8:20. It is possible then that God showed Adam how to inflict death upon the animal victims and clothed the original pair with the skins of these animals. The Hebrew term for "atonement" is copher and it means "to cover." Did God cover the nakedness and shame of Adam and his wife to indicate the purpose of sacrifice or atonement?
In Hebrews 11:4, we learn that "By faith Abel offered unto God a more acceptable sacrifice than Cain, through which he received approval as righteous, God bearing witness by accepting his gifts." There are four important facts revealed here relating to Abel's sacrifice. (1) It was offered by faith, (2) It was acceptable to God, (3) Through it he received approval as righteous, (4) God accepted his gift, thus bearing witness of his approval in the divine favor. Would God accept as an act of religious exercise, approve as righteous one who performed the act, and bear witness to such righteousness by acceptance of gifts, in a matter which he had not authorized? Is it not an undeniable principle that divine authority is always essential to any acceptable worship?
Moreover, faith is the belief of testimony. Where there is no testimony there can be no faith. If Abel offered an acceptable sacrifice by faith, he must have acted upon testimony. But only the testimony of God could define what is acceptable as worship to God. "Faith comes by hearing the word of God" (Rom. 10:17). We are forced to the conclusion that the idea of sacrifice emanated from God, and was revealed to fallen man as a means of expiation for his sin, and a propitiation of God.
DEFINITION OF SACRIFICEAlexander Campbell defined sacrifice thus: "In its literal and primary acceptance, it is the solemn and religious infliction of death upon an innocent and unoffending victim, usually by shedding its blood! Figuratively, it means the offering of anything, living or dead, person, or animal, or property to God." This definition meets our present requirements, and is therefore adopted for this volume.
Sin produces death. That which expiates sin must be that which produces life. "For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement, by reason of the life" (Lev. 17:11). For this reason, "under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins" (Heb. 9:22). But an inferior cannot atone for a superior, so "it is impossible that the blood of bulls and goats should take away sins" (Heb. 10:4). The sacrifices of ages past were but types and shadows of the one great sacrifice, of which it is written, "But when Christ had offered for all times a single sacrifice for sins, he sat down at the right hand of God" (Heb. 10:12).
It was by virtue of this sacrifice that our Lord is frequently referred to as "the lamb of God." It was not because of his patience or humility, nor because of His life. He is called a lamb in respect to His death. His example of humility and his teaching could not expiate sin. Only by the shedding of blood could this be accomplished. When John the Immerser introduced Him it was as "the Lamb of God who takes away the sin of the world" (John 1:29). In Revelation, the writer says "I saw a Lamb standing as though it had been slain" (Rev. 5:6). In Him, priest and sacrifice met as one. "As it is, He has appeared once for all at the end of the age to put away sin by the sacrifice of himself' (Heb. 9:26). As we study the priesthood and sacrifices of yesteryear, let us do so with but one objective, a better understanding of the priesthood and sacrifice of Him who has introduced us to "a better hope by which we draw nigh to God." The former priests were many in number, because they were prevented by death from continuing in office; but he holds his priesthood permanently, because he continues forever (Heb. 7:23,24).
Contents
Chapter 4:Patriarchal Priests
Chapter 4
PATRIARCHAL PRIESTS
In the revelation of God pertaining to the first age of the world, we have no lengthy theological discussions as to the nature of God, or the basis of his requirements for acceptable homage. Rather we have a rehearsal of events, of acts and facts. From these we gain our first lessons as to the character of God and His expectations of men. We learn, about God by what He did. "In the beginning God created the heaven and the earth." We learn about acceptable worship by observing the practice of those who engage in it. Nowhere are we given elaborate instruction concerning the introduction of sacrifice. No formal dedication, no grand presentation, marked its beginning. Had God not desired to inform us of the first murder, we would have perused the brief history of centuries without knowing that men were ministering at altars.
And we must depend for our knowledge of the priesthood of the patriarchal dispensation chiefly upon those bits of information directly connected with deeds performed. Of one thing we can be sure and that is the principles governing intercourse with God are the same in all ages. Man must believe and obey to be acceptable with God. He may not be required to believe the same things, nor do the same things in all ages, but whatever God testifies he must believe and acting upon that faith he must obey whatever God requires of him. The eye can only respond to the light that is available, but it must respond to that if in a healthy state. A good man in every age is the same. He is one who fulfills his obligations to God and his fellowmen as God requires of him. Originally every man was his own priest. Incongruous though this may seem, each was his own mediator. As he stood at the altar he represented one approaching unto God in behalf of his other self--his sinful being. Such a course was essential in the infancy of the world, for as it was once right for a man to marry his own sister to establish the race, it was right for him to act as his own priest to inaugurate the spiritual system. Abel was his own priest, and so was Noah, Abraham and Isaac.
As men multiplied and families expanded, the oldest male member approached God in behalf of the others. In this simple age of time, when the world was new and men had to learn much by experience, age was the chief qualification, for it provided opportunity for greater wisdom. When children married, and lived adjacent to the father's holdings, he still sacrificed in behalf of their increasing progeny. Of such a character was the patriarch Job, for while his sons all had houses of their own, "Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings according to the number of them all" (Job 1:5). In this manner the patriarchs served in behalf of tribes or clans composed of their own descendants.
Upon the death of the father, by right of primogeniture, the firstborn son succeeded to his office as priestly mediator at the altar. It was on this basis that Esau was designated not only immoral, but irreligious, when he sold his birthright for a single meal (Heb. 12:16). To despise the birthright was to despise the solemn and sacred obligation toward God, which was enjoined by it. This also enjoined upon the father a responsibility of handing on to his children the sacred traditions of God, for which cause God said of Abraham, "I have chosen him, that he may charge his children and his household after him to keep the way of the Lord by doing righteousness and justice" (Gen. 18:19). Righteousness pertains to our responsibility to God; justice to our responsibility toward our fellow-men. These two constitute the basis of all "religion that is pure and undefiled before God and the Father."
Despite the dimness of the Starlight Age it is possible to detect the pattern for future service unto God of a more elaborate nature. The occasions of the ministrations of the patriarchs in their priestly role are very informative. Let us glance briefly at some of the types of sacrifices.
(1) Thank offerings. In this category was the sacrifice of Noah when he came forth unto a world purged from sin by baptism in water. "And when the Lord smelled the pleasing odor, the Lord said in his heart, I will never again curse the ground because of man" (Gen. 8:21).
(2) Sin offerings. That the sacrifices of Job were of this nature is evidenced by his own expression as to his reason for making the burnt offerings. "For Job said, 'It may be that my sons have sinned, and cursed God in their hearts'" (Job 1:5).
When God became incensed at the three "friends" of Job and declared they had not told the truth about Him, he instructed them, "Now therefore take seven bulls and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job will pray for you, for I will accept his prayer not to deal with you according to your folly; for you have not spoken of me what is right, as my servant Job has" (Job 42:7,8). In this the role of expiatory sacrifice and mediatorship are clearly portrayed.
(3) Vow or dedication offerings. When Jacob was enroute to Haran, and slept all night at Luz, using a stone for a pillow, he was enabled to see a vision of God. The next morning "he took the stone which he had put under his head and set it up for a pillar and poured oil upon the top of it...Then Jacob made a vow" (Gen. 28:18). Years later Jacob came to the same place and set up a pillar of stone "and poured out a drink offering on it, and poured oil on it" (Gen. 35:14). In conjunction with this incident, it is worth observing that Jacob commanded his household and all who were with him, "Put away the foreign gods that are among you, and purify yourselves, and change your garments" (Gen. 35:2). It is quite generally agreed among scholars that the purification was by washing. Is this the forerunner of the ceremonial ablutions which were later practiced? If so, did it stem from a belief that God had cleansed the earth by water at the time of the flood? Some celebrated scholars believe this to be the case.
No study of the patriarchal sacrifices would be complete without special reference to God's confirmation of His promise to Abram. Upon the momentous occasion when it is said that Abraham believed God, and it was counted unto him for righteousness, Abram asked assurance that his seed should possess the land of Canaan. God told him to bring a heifer, a goat, a ram, a turtledove and a pigeon. Abram cut the animals in two and laid each half over against the other, but he did not cut the birds in two. Through the day Abram kept the birds of prey from the carcases. After sunset, when it was dark, a smoking fire pot and a flaming torch passed between the pieces, and God made a solemn covenant to give the land to the descendants of Abram, even defining the boundaries of their inheritance (Gen. 15:7-21).
It will be noted that the animals and birds mentioned were the only ones which were later appointed for sacrifices by Abram's posterity, therefore God confirmed His covenant in the blood of every clean beast and fowl appointed for sacrifice. This very solemn method of ratification is alluded to in Jeremiah 34:18, where the Lord declares, "And the men who transgressed my covenant and did not keep the terms of the covenant which they made before me, I will make like the calf which they cut in two and passed between its parts." The covenanting parties shed the blood of an animal, then split its body in two, placing the parts opposite to each other with a sufficient distance between that they could walk in the space, whereupon they met and joined hands in the middle of the passageway. The significance of the symbol was that each said, in effect, "May I become like this animal if I break this covenant which we have made." That is why God said, "I will make them like the calf which they cut in two."
In the case of Abram, God was the party of the first part. He was represented by the visible symbols of a smoking fire pot and a flaming torch. Abram was the party of the second part. As the patriarchal priest representing his entire posterity, he prepared the sacrifices, and unto him God certified the covenant. By such impressive methods did God reveal his promises and wishes unto the fathers.
But priesthood in the Patriarchal Dispensation was not limited to the descendants of Abraham, nor to the blood line of the Messiah. Every ancient nation had its chosen priests long before the tribe of Levi was selected to minister in behalf of Israel. Melchizedek, who was king of Salem, was also a priest of the Most High God, among the Jebusites (Gen. 14:18). Joseph married Asenath, daughter of the priest of On (Gen. 41:46). Moses married Zipporah, daughter of the priest of Midian (Ex. 3:1). The priests of Egypt were a recognized group supported from the king's treasury, for when Joseph was buying up the land of the famine-stricken inhabitants, "the land of the priests he did not buy, for the priests had a fixed allowance from Pharaoh, and lived on the allowance which Pharaoh gave them; therefore they did not sell their land" (Gen. 47:22).
Many of the nations, even as idolatry crept in among them, retained a fear of God as a heritage from the period before the days of Peleg, in whose generation the earth was divided (Gen. 10:25). Abram was surprised to find a reverence for God in the heart of Abimelech, the Philistine king (Gen. 20:11). Pharaoh said of Joseph, "Can we find such a man as this, in whom is the Spirit of God?" (Gen. 41:37). Jethro, the Midianite priest offered a burnt offering and sacrifices to God, and engaged in fellowship with Aaron and all of the elders of Israel (Exodus 18:12). But when God separated and segregated the nation which he brought from the loins of Abram, and committed his oracles unto them, the rest of the world without this advantage (Rom. 3:1,2) became dependent upon tradition and conscience.
Summarizing what we have learned about the Patriarchal Dispensation, we mention the following facts: (1) God revealed a system of religion with sacrifice, altar and priest, which was family wide in its inception; (2) Burnt offerings, sin offerings, thank offerings, drink offerings, and offerings in conjunction with vows and dedication of memorable places gave hint of the type of service acceptable unto God; (3) An intimation of the need of ceremonial purification by the offerer of sacrifice is seen; (4) The selection of priestly mediators was universal among the nations; (5) The principle of atonement by blood was firmly established; (6) The death of an innocent victim for guilty sinners was clearly recognized. Such lessons aptly pointed forward to the time when the nations universally would acknowledge the need of a perfect mediator, a perfect priest and a perfect sacrifice for sins. They gave portent of an event in which the blood of an innocent being would be shed for the sins of the world. Thus did God in the Patriarchal Dispensation lay a groundwork for future revelation, and the simple lessons in the primary department of the world became a shadow of good things to come.
There remains, before we close our investigation of the priesthood in the first age of humanity, an investigation of a being of special significance, who combined within himself the offices of king and priest. We shall turn our attention briefly to this unique character in the history of religion and mankind.
PRIESTHOOD OF MELCHIZEDEKAbraham and Lot, his nephew, who had been travelling together, agreed to separate in order to avoid strife over the pasturage, so essential to their immense herds of livestock. Lot chose to dwell in the fertile plains of Jordan, and removed his family to Sodom, one of five cities in the Vale of Siddim. These cities were attacked by four kings who formed a confederacy, and who were successful in carrying off as captives, the inhabitants of the five cities, including Lot. When Abram heard of this, he pursued after the marauders, rescued their captives and retrieved the spoils. Returning from the foray, Abram passed by Salem, and thus the stage was set for meeting Melchizedek.
"And Melchizedek, king of Salem, brought out bread and wine; he was priest of God Most High. And he blessed him and said, 'Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!' And Abram gave him a tenth of everything" (Gen. 14:18-20).
These three small verses of Scripture give us virtually all of the information we have in the Old Testament relating to this patriarch. He is mentioned but once more, by David in Psalm 110:4, where God decrees that His Son shall be made a priest forever after the order of Melchizedek. If it were not for the pointed allusions to him by the author of the New Testament book of Hebrews, we would be left to wonder at this Canaanite priest who pronounced a blessing upon the father of the Israelites, and to whom tithes were so respectfully paid.
WHO WAS MELCHIZEDEK?A large volume could be written on the multitude of speculations concerning the identity of Melchizedek. Jewish tradition has always advanced the idea that he was Shem, who unquestionably was alive in the days of Abraham. The Targum of Jonathan says, "But Melchizedek, he is Shem, son of Noah, king of Jerusalem." With this the Jerusalem Targum agrees. There are a great many valid objections to this Jewish speculation. (1) What reason could be assigned for not calling him Shem? Moses calls him Shem in every other place. Would he be likely to make such a radical departure from his regular procedure, without proper explanation accompanying the same? (2) It is hardly probable that Shem would be reigning as king in Canaan, for Abraham was "a sojourner in a strange land," in that area. Moreover, he was told to leave his father's house, and his kindred, a thing he could hardly do if he came into a region over which an illustrious ancestor was a recognized monarch. (3) The apostle in Hebrews affirms that Melchizedek had no recorded father, mother or posterity. This was certainly not the case with Shem, whose lineage is easily traceable.
Another prevalent conjecture is that Melchizedek was actually the Son of God. Those who dislike to make "the father of the faithful" subservient to any tribal king of his day, advance this idea. But this would make the Son of God a type of himself, for the apostle says, "Resembling the Son of God he continues a priest forever" (Heb. 7:3). It would hardly be logical to say that one resembled himself. Again we read, "Another priest arises in the likeness of Melchizedek" (Heb. 7:15) and "A priest for ever after the order of Melchizedek." Such expressions preclude the idea that Melchizedek was the Son of God, for he would not be said to be in his own likeness, or after his own order. Moreover, the theory would make Jesus both a king and priest before His death, contrary to all Scriptural teaching on the subject.
We hold the conviction that Melchizedek was a man who was invested with both the offices of king and priest, and as such was a divinely used instrument, introduced into the sacred history of the first age that he might be re-introduced into the history of the last age, to demonstrate the superiority of an enduring priesthood over a temporary one. For this very reason, the Holy Spirit, shrouded his life in mystery, giving no clue as to his progenitors or posterity, allowing no insight into predecessors or successors. He appears on the sacred page in his full glory as monarch and mediator, he pronounces a blessing upon the father of the faithful and receives from him a tenth of the spoils he has taken. And since "it is beyond dispute that the inferior is blessed by the superior" (Heb. 7:7) it is evident that the priest who is made after the order of Melchizedek will be superior in office and dignity to one who proceeds from the loins of Abraham.
In the primary age of the world God introduces us to a brief preview of a priesthood more glorious than that authorized from Sinai. Melchizedek met Abraham with bread and wine to provide physical sustenance. Our great high priest made after the same order met the children of faithful Abram with the same elements but consecrated them to a constant reminder of His sacrificial death. Abram paid tithes to Melchizedek because of his priestly relationship to God. "One might even say that Levi himself, who receives tithes, paid tithes through Abraham, for he was still in the loins of his ancestor when Melchizedek met him" (Heb. 7:9, 10). But here we must bid farewell to Melchizedek and the patriarchal dispensation in which he lived, to revert to a more thorough study of his priesthood when we have completed our investigation of that of Levi, or Aaron.
Contents
Chapter 5:The Nation of Israel
Chapter 5
THE NATION OF ISRAEL
The Patriarchal religion was adapted to the spiritual needs of men at a time when the world was divided into families, tribes or clans. But when tribes multiplied, and came together to live a composite existence, something new was required. All of the provisions of God were made for the ultimate benefit of the whole earth. This required the coming of the Savior to offer the supreme sacrifice once for all. However, to preserve the world until that time, it was necessary to preserve the belief in the one true God. This could be a difficult task when the whole world was creating gods of every description. It could best be achieved by the selection of one people, their separation from others, and their continued segregation. Such a people would need a definite constitution, the basic law of which would be "Thou shalt have no other gods before me," in order that they could be called back to their original purpose when they wandered from it.
Accordingly when every nation had chosen its gods, the God of heaven chose a nation. As a preparatory step He went to the land of Chaldea, and called a man whose father and grandfather were already idolaters (Josh. 24:2). Demanding that this man separate himself from his father's house and all of his relatives, God promised to make of him a great nation. Abraham "sojourned in the land of promise, as in a foreign land, living in tents with Isaac and Jacob" (Heb. 11:9). But a nomadic life is poor training for a secure national existence, for nomads want to be ever on the move. They know but little about construction of permanent cities, and resent any attempt to confine them for any length of time to a sedentary life.
Thus as a preparation for a strong national existence, the providence of God removed the posterity of Abraham temporarily from the promised land. Making them slaves so they could not escape. He burnt out of their hearts the wanderlust which had been so much a part of their tribal existence, so that even when turned loose, they repeatedly tried to go back, choosing to endure slavery with its regular provisions of the fleshpots than a life in tents pitched in the wilderness. For several hundred years God allowed them to be confined in the most civilized nation of that day, and they were forced to learn the art of brickmaking, and labored in the construction of such storage cities as Pithom and Raamses (Exo. 1:11). Little did the Egyptian taskmasters realize that they were schooling unwilling apprentices whose posterity would erect some of the most beautiful structures ever constructed by human hands on the hills of Zion.
When the proper time had arrived, God directed Moses to go as his ambassador to the proud and haughty court of Pharaoh. The message was, "Thus says the Lord, the God of Israel, Let my people go!" Moses enforced his demands with a sufficient demonstration of power that the freed captives stood upon the other side of the Red Sea. Now began the tremendous task of welding this fearful, discouraged, murmuring host of once hopeless slaves into a cohesive nation which would preserve the greatest trust ever committed to any people thus far in history.
The first essential was a constitution which would act as a rallying point. The multitude was led to the foot of a high mountain which would serve as a speaker's platform for God. Here was given one of the most startling promises ever made. First God cited what He had done for them. "You have seen what I did to the Egyptians and how I bore you on eagles' wings and brought you to myself" (Exo. 19:4). Then He declared, "Now therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples, for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation" (Exo. 19:5, 6). This implies God's intention of making them a nation of sanctified people, each of whom might serve as a priest in his own right. Citizenship in the kingdom would constitute admission to the priesthood. Observe that this was contingent upon obeying God's voice and keeping His covenant. God proposed that this people who were "His own possession" should be so holy that He could speak and commune with each of them without an earthly mediator or intervening priest.
When God's proposition was placed before the people they gave unanimous consent to it. "All that the Lord hath spoken we will do." Moses was instructed to consecrate the people for two days, so that on the third day God could address them all in a body. The people were required to wash their garments. They were to abstain from all sexual congress. Nothing that would render them unclean or act as a distracting element was to be countenanced. Bounds were placed about the mountain and the instruction was issued, "Do not go up into the mountain, or touch the border of it. Whoever touches the mountain shall be put to death; no hand shall touch him, but he shall be stoned or shot, whether beast or man, he shall not live."
On the morning of the third day there were thunders and lightnings, and a thick cloud settled upon the mountain. A loud trumpet blast caused the people to tremble. Suddenly the whole mountain quaked. The trumpet grew louder and louder. Then the voice of God came, giving the basic constitution of ten commandments. So frightened were the people that they stood afar off and shook. Then they appealed to Moses, "You speak to us, and we will hear; but let not God speak to us, lest we die." Moses explained to them, "God has come to test you, that the fear of Him may be before your eyes." But the people had enough. The heads of their tribes and their elders came to Moses and pleaded with him, "Go near, and hear all that the Lord our God will say; and speak to us all that the Lord our God will speak to you; and we will hear and do it" (Deut. 5:27). They were not ready to dispense with an earthly mediator. God said to Moses, "I have heard the words of this people, which they have spoken to you, they have rightly said all that they have spoken...Go, and say to them, 'Return to your tents!' But you, stand here by me, and I will tell you all the commandments and the statutes and the ordinances which you shall teach them."
While Moses was upon the mount to receive the sacred constitution the people demonstrated their unworthiness to act as a kingdom of priests. "They gathered themselves together to Aaron, and said, 'Up, make us gods, who shall go before us.'" At the instigation of Aaron they took off their golden ornaments, and from the precious metal he formed a calf. An altar was erected before the image, "and they rose up early on the morrow, and offered burnt offerings and brought peace offerings; and the people sat down to eat and drink, and rose up to play" (Exo. 32:6). When Moses returned with the national constitution on two tables of stone, and saw the calf and the dancing, he threw the tables out of his hands and broke them at the foot of the mountain. He took the calf, burnt it, ground it to powder, scattered it upon the water, and made the people of Israel drink it. For once, they literally had a bellyful of idolatry!
Then Moses stood in the gate of the camp, and said, "Who is on the Lord's side? Come to me." The sons of Levi gathered themselves unto him. Moses instructed them to take their swords and go through the camp, slaying everyone they met. Three thousand men fell that day. (With the introduction of the law three thousand died; with the introduction of the gospel three thousand were saved. Truly the first brought death, while the second is "the law of the spirit of life in Christ Jesus".) Moses said to the tribe of Levi, "Today you have ordained yourselves for the service of the Lord, each one at the cost of his son and of his brother, that He may bestow a blessing upon you this day" (Exo. 32:29). The holy nation and the kingdom of priests had failed in two great crises. They could not stand to hear God speak directly, when He tested them; and they had rebelled against the cornerstone of their constitution--the first and second commandments. They must have an earthly mediator and a special priesthood. The ideal of God would reach its fruition in another and a better age.
Contents
Chapter 6:The Priesthood of Levi
Chapter 6
THE PRIESTHOOD OF LEVI
Prior to the formal appointment of the tribe of Levi to offer sacrifices in behalf of Israel, there were men among them recognized as priests by the congregation. When the people were gathered at Sinai to receive the law, the Lord said, "And also let the priests who come near to the Lord consecrate themselves, lest the Lord break out upon them" (Exo. 19:22). These special priests may have been the firstborn sons of the Israelites, for they had been told previously to consecrate all of these unto the Lord (Exo. 13:2, 15). In any event they were young men who served in this capacity, for Moses "sent young men of the people of Israel, who offered burnt offerings, and sacrificed peace offerings of oxen to the Lord" (Exo. 24:5). They corresponded to "the young men" who were assistants to the apostles before men were specially ordained in the church to minister in temporal matters (Acts 5:6, 10).
In the instructions given to Moses for the construction of the tabernacle, God said, "Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests-- Aaron and Aaron's sons, Nadab and Abihu, Eleazar and lthamar" (Exo. 28:1). The priesthood being changed, there was made of necessity a change of the law (Heb. 7:12). No longer could an Israelite offer sacrifices as in the previous dispensation. The tribe of Levi was consecrated to God in behalf of the entire congregation. The Lord killed the firstborn of every home in Egypt to purchase redemption for Israel. For this reason he demanded in return the firstborn of every family in Israel. Then he adopted the tribe of Levi instead of the firstborn of all the tribes, thus guaranteeing the separation of the tribes until the Messiah came. God said, "Behold, I have taken the Levites from among the people of Israel instead of every firstborn that opens the womb among the people of Israel. The Levites shall be mine, for all the firstborn are mine; on the day that I slew all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel" (Num. 3:11-13).
Levi had three sons: Gershom, Kohath and Merari. Aaron was of the family of Kohath. Only Aaron and his direct descendants could be priests (Num. 3:3). The rest of the descendants of Gershon, Kohath and Merari constituted the Levites. God said, "Bring the tribe of Levi near, and set them before Aaron the priest that they may minister to him. They shall perform duties for him and for the whole congregation before the tent of meeting, as they minister at the tabernacle; they shall have charge of all the furnishings of the tent of meeting, and attend to the duties for the people of Israel as they minister at the tabernacle. And you shall give the Levites to Aaron and his sons; they are wholly given to him from among the people of Israel. And you shall appoint Aaron and his sons, and they shall attend unto their priesthood; but if anyone else comes near, he shall be put to death" (Num. 3:5,10). All priests were Levites, but not all Levites were priests. We are especially interested in the service of the priests.
QUALIFICATIONS OF PRIESTS1. Genealogical. The priest had to be a lineal descendant of Aaron, and be able to establish the fact from the official records. After the Babylonian captivity there were certain claimants to the honor who "sought their registration among those enrolled in the genealogies, but they were not found there, and so they were excluded from the priesthood as unclean; the governor told them that they were not to partake of the holy food, until there should be a priest to consult Urim and Thummim" (Ezra 2:62, 63). The Urim and Thummim were set in the breastplate of judgment which the high priest wore. By looking into them he could determine God's judgment on any matter. The words mean "lights" and "perfections" and signified the perfect light by which the high priest could ascertain God's will in any matter of dispute.
2. Physical. A priest had to be physically perfect, that is, possessed of all members of the body, with each properly proportioned. One who was blind, lame, mutilated or blemished in any fashion could not minister at the altar. Such a person could be sustained by the priest's ration, but was not allowed to participate in the services (Lev. 21:16-23). No priest was permitted to shave off the edges of his beard or to make any cuttings in his flesh (Lev. 21:5). At the same time, the high priest was not to let the hair of his head hang loose (Lev. 21:10).
3. Marital. A priest was not permitted to marry a widow, a divorcee or a prostitute. He could marry a virgin provided she was not a foreigner (Lev. 21:7, 13, 14). It appears that a later provision permitted him to marry the widow of another priest (Ezek. 44:22).
4. Social. When Nadab and Abihu, the sons of Aaron, offered unholy fire before the Lord, they were killed (Lev. 10:1,2). At this time God said to Aaron, "Drink no wine nor strong drink, you nor your sons with you, when you shall go into the tent of meeting, lest you die; it shall be a statute for ever throughout your generations. You are to distinguish between the holy and the common, and between the unclean and the clean" (Lev. 10:8-11). Were Nadab and Abihu under the influence of liquor until they took the wrong kind of fire for the incense? Such drinking was forever afterward barred to those who officiated at the sacred rites.
The high priest could not go in to any dead body, nor come in contact with any corpse (Lev. 21:10). One of the common priests could assist in the preparation and burial of the body of his father, mother, son, daughter, brother or virgin sister (Lev. 21:1-3). Even so, he became ceremonially unclean and was not permitted to minister in any of the holy things for seven days (Ezek. 44:26).
ORDINATION OF PRIESTSEven though men possessed the qualifications they could not serve in the priestly office until formally ordained. Moses was told with reference to Aaron and his sons to "anoint them and ordain them and consecrate them, that they may serve me as priests" (Exo. 28:41). The consecration ceremony is fully described in Exodus 29 and Leviticus 8. We cannot here have a detailed description. Every such ceremony should have a dual purpose. It should deeply impress the incumbents with the sacredness, dignity and seriousness of the office, and at the same time lead the people to a deep respect for a ministration authorized of God and affecting so minutely their welfare and interests. Some of the outstanding items connected with the consecration follow.
1. A sin offering was provided to enforce the need for expiation of guilt (Exo. 29:1). Thus is illustrated the declaration that "the law appoints men in their weakness as high priests," and such men must offer sacrifices, first for their own sins and then for those of the people (Heb. 7:27, 28).
2. The appointee was then stripped of his old garments and his whole body washed with water (Lev. 29:4).
3. The robes of office were then placed upon him, after which there was an anointing with oil. In the case of the high priest the oil was poured on so copiously that it ran down upon his beard, even "running down on the collar of his robes!" The common priests had the oil sprinkled upon them. Truly, he who was high priest was "anointed with oil above his fellows."
4. Blood was applied to the tip of the right ear, and upon the thumb of the right hand, and the great toe of the right foot of each priest. From henceforth the priest was to belong wholly to God, from head to foot. He was to hear nothing except what God wanted him to hear, do nothing God did not want him to do, go nowhere God did not want him to walk. He was sealed with the blood of the sacrifice and as such was "God's man."
5. The period of consecration lasted for seven days. Among the Jews, the number seven indicated perfection or completeness. Thus the priests were to be wholly dedicated unto the service of God, fully consecrated before they began their ministration in behalf of others.
While Aaron and his sons were in process of being consecrated, the altar was likewise being sanctified. "Seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy; whatever touches the altar shall become holy" (Exo. 29:37). The word for atonement, when applied to persons means "to expiate or atone for," but with regard to things, it has the significance of "purging, cleansing, purifying." After this solemn initiation into divine service the altar not only was sanctified to God's use, but possessed the divine warrant to impart sanctity unto any offering placed upon it. To this our Lord alluded when he said to the Pharisees and scribes, "You blind men! Which is greater, the gift or the altar that makes the gift sacred?" (Matt. 23:19).
FUNCTIONS OF LEVITICAL PRIESTHOOD"At that time the Lord set apart the tribe of Levi to carry the ark of the covenant of the Lord, to stand before the Lord to minister to him and bless in his name, to this day" (Deut. 10:8). This indicates a three-fold responsibility: (1) The care of the tabernacle and sacred furniture; (2) Ministration in service pertaining unto God; (3) Pronouncing the divine blessing upon the congregation. This agrees with the statement of the Lord to Aaron, "You shall attend to the duties of the sanctuary, and the duties of the altar, that there be wrath no more upon the people of Israel...and you and your sons with you shall attend to your priesthood for all that concerns the altar and that is within the veil, and you shall serve. I give your priesthood as a gift, and any one else who comes near shall be put to death" (Num. 18:5,7). To this also, the New Covenant in its references to the Levitical priesthood gives assent. "Every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins" (Heb. 5:1). "These preparations having thus been made the priests go continually into the outer tent, performing their ritual duties" (Heb. 9:6).
RITUAL DUTIESSo multitudinous were these duties, and of such a variety, that a large volume could be filled with their enumeration and description. Time would fail us to speak of all of them, so we must content ourselves with but a small number.
1. At the consecration of Aaron "fire came forth from before the Lord and consumed the burnt offering and fat upon the altar, and when all the people saw it, they shouted and fell on their faces" (Lev. 9:24). The expression "from before the Lord" means from the Most Holy Place, where the Shekinah, or glory of God dwelt and was manifest. This fire divinely kindled was to be kept alive by refueling. "The fire on the altar shall be kept burning on it, it shall not go out; the priest shall burn wood on it every morning...fire shall be kept burning on the altar continually; it shall not go out" (Lev. 6:12,13). It was coals of this fire which had to be used in burning incense (Lev. 16:12) so when Nadab and Abihu "offered unholy fire before the Lord, such as he had not commanded them" (Lev. 10:1) fire came out from before the Lord and struck them dead.
2. Each day the priests were to offer two male lambs. In this daily sacrifice one lamb was offered at the third hour of the morning, that is 9 o'clock; the other at the ninth hour of the afternoon, that is 3 o'clock (Num. 28:3-6). It became traditional for the congregation to assemble for prayer at the time of these sacrifices (Acts 3:1) and they abstained from eating and drinking until after the morning sacrifice was offered (Acts 2:15). On the sabbath these sacrifices were doubled, two lambs being offered each time (Num. 28:9, 10). The servile work necessary in presenting these sabbatical sacrifices gave occasion for our Lord's remarks as recorded in Matthew 12:5.
The Israelites based their religious observances on the lunar calendar. Accordingly, the priests were to offer special sacrifices to inaugurate each month. As soon as the silver trumpet sounded the appearance of the new moon, the month was officially opened with burnt offerings (Num. 28:11-16). These are the "new moons" mentioned in Colossians 2:16. Other regular sacrifices were made in conjunction with the three great annual festival occasions. In every case of sin, the guilty person was required to present a sacrifice before the priest, who then slew it in conformity with the ordinance.
3. The priest also acted as a judge in many instances. This was true in cases involving homicide, legal rights, or assault, where the testimony was not clear. The Israelites were instructed that, "in any case within your towns which is too difficult for you, arise and go up to the place which the Lord your God will choose, coming to the Levitical priests and the judge who is in office in those days, you shall consult them, and they shall declare to you the decision" (Deut. 17:8, 9). Such a decision was final and could not be altered. "You shall be careful to do according to all that they direct you; according to the instructions which they give you, and according to the decision which they pronounce to you, you shall not turn aside from the verdict which they declare to you, either to the right hand or to the left" (Deut. 17:10, 11).
False accusers were to receive summary discipline. "If a malicious witness arises against any man to accuse him of wrongdoing, then both parties shall appear before the Lord, before the priests and the judges who are in office in those days; the judges shall enquire diligently, and if the witness is a false witness, and has accused his brother falsely, then you shall do to him as he had meant to do to his brother; so you shall purge the evil from the midst of you."
One of the most interesting and peculiar decisions in which the priest assisted pertained to a woman whose husband suspected she was guilty of carnal relationship with another man. The priest took holy water in an earthen vessel, and mixed it with dust scraped off the tabernacle floor. The woman was forced to drink the water, and if she was guilty of unconfessed crime, the water caused intense abdominal pain which was accompanied by bodily swelling and other symptoms. An innocent woman suffered no such ill effects. The record declares, "This is the law in cases of jealousy" (Num. 5:29).
The priest was to determine when a man had contracted leprosy. Anyone who had an indication of the disease was to be examined and isolation was the fate of those afflicted. When one was pronounced unclean by the priest, he was compelled to wear torn clothing, let the hair of his head hang loose, cover his upper lip, and cry, "Unclean, unclean" when anyone approached. He was banished from his home and forced to dwell outside the camp (Lev. 13:45). Often such unfortunates dwelled in tombs as the only available shelters. If the disease ran its course and the leper believed himself to be free from its ravages he could present himself to the priest who made a thorough investigation. If the man proved to be free of the disease he performed a ritual for ceremonial cleansing and return to society (Lev. 14). It was because of this requirement that Jesus commanded the leper whom he had physically cleansed, "Go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded for a proof to the people" (Luke 5:14).
4. Aaron and his sons were to superintend the tabernacle. When the signal was given to march they dismantled the tabernacle, covered all of the articles of furniture, and prepared them for transportation. Then the Kohathites came near and the priests assigned to each man his task and his burden. They did the same for the Gershonites and Merarites who were charged with the actual transportation of all the essential equipment from place to place. Later, when the temple was built, the priests lived round about it as guards. They also opened the building every morning (1 Chr. 9:27). The utensils of service had to be carefully checked in and out, the spices had to be mixed for the incense, and the showbread baked every sabbath (1 Chr. 9:28-32). These tasks fell to the priests.
DAY OF ATONEMENTSpecial mention needs to be made of this great day, which was observed annually on the tenth day of the seventh month. This month was ushered in with a festival of trumpets. The first day was to be observed as a day of solemn rest, a memorial day (Lev. 23:23-25). This is the great Jewish New Year still observed by them throughout the world.
Beginning at sunset on the ninth day of this month, the day of national expiation was ushered in to be observed until the close of the following day. It was the only day of fasting specifically commanded the Jews by the Old Testament, and during this entire day they were to partake of no refreshment, but rather "afflict their souls" (Lev. 23:27). Luke refers to it in Acts 27:9. Upon this fateful day the high priest entered the holy of holies. No common priest was ever permitted to enter this sacred apartment, and even the high priest was restricted to this occasion as a representative of the nation (Lev. 16:2). He was required to select a young bullock for a sin offering and a ram for a burnt offering. Divesting himself of his rich robes of office, he donned white linen clothing, for on this day he stood upon an equality with others, being forced to offer for his own sins as well as for those of the people.
He then took two goats for a sin offering for the people, and after presenting them before the Lord, he placed two pieces of gold in a small box. On one appeared the words "For the Lord," and on the other "For Azazel" which is translated "scapegoat" in the King James Version. The pieces of gold were drawn out and placed upon the heads of the goats. The one upon which the Lord's lot fell was destined to be slain.
The high priest killed the bullock for his own sins and caught the blood. He then filled the golden censer with coals of fire from the altar and put incense upon them. This incense created a fragrant smoke which veiled the mercy seat. Then the high priest sprinkled the blood with his finger before the mercy seat seven times. Then coming out, he killed the goat for the sins of the people, and took its blood into the most holy place and sprinkled it upon and before the mercy seat.
Afterwards the goat which remained alive was brought, and the high priest confessed over it all the iniquity and transgressions of Israel, putting them upon the head of the goat which was then sent away into the wilderness by a man in readiness (Lev. 16:21). It was said, "The goat shall bear all their iniquities upon him to a solitary land," (Lev. 16:22). Then the high priest went into the tent of meeting, took off his linen garments, bathed his body in water, and put on his ministering garb and continued the ritual activities demanded. The writer of Hebrews makes numerous references to this day of atonement, of which he says, "Into the second only the high priest goes, and he but once a year, and not without taking blood which he offers for himself and for the errors of the people. By this the Holy Spirit indicates that the way into the sanctuary is not yet opened as long as the outer tent is still standing (which is symbolic for the present age)" (Heb. 9:7-9).
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Chapter 7:A Copy and Shadow
Chapter 7
A COPY AND SHADOW
We must not forget our original premise that in each dispensation, God prepared mankind for the reception of greater revelations in succeeding dispensations. We live in the final age of the earth. The apostle declares that those things which happened to God's ancient people "were written down for our instruction, upon whom the end of the ages has come" (1 Cor. 10:11). Again he states, "For whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope" (Rom. 15:4). We should be deeply grateful as we read of the priesthood of past ages that "God had foreseen something better for us" (Heb. 11:40).
It is a proof of the divinity of the Bible that it contains a shadow or likeness of a substance or body which did not yet exist. To have a shadow, three things are required: a substance, a light, and a reflection. We cannot create a shadow from a non-existent substance. Only God could create a shadow first, then bring into existence the substance, so that the light of truth directed against it would reveal the exactness of the shadow. The service of the Old Covenant priesthood constituted a type of our service and sanctuary in the Christian era. "They serve as a copy and shadow of the heavenly sanctuary, for when Moses was about to erect the tent, he was instructed by God, saying 'See that you make everything according to the pattern which was shown you on the mountain'" (Heb. 8:5). "For Christ has entered not into a sanctuary made with hands, a copy of the true one, but into heaven itself" (Heb. 9:24). "These are only a shadow of what is to come; but the substance belongs to Christ" (Col. 2:17). As the substance is superior to a shadow, so is the present system superior to that which preceded it.
But since a reflection bears a resemblance to that which it shadows, so may we learn of God's plan and purpose by studying the former priesthood. The record thereof is a part of those former things written for our instruction. We propose a few suggestions along this line to encourage the student into greater research in God's former revelation.
THE HIGH PRIEST IN TYPEThe high priest of the Old Covenant foreshadowed Christ. Both were specially called of God to their positions. "One does not take the honor upon himself, but he is called by God, just as Aaron was. So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, Thou art my Son, today have I begotten thee"' (Heb. 5:4, 5). There could be put one high priest at a time under the Levitical regime, there can be but one high priest any time during this dispensation. "He holds his priesthood permanently, because he continues forever" (Heb. 7: 24).
Both Aaron and Christ were ordained to serve in behalf of others in matters pertaining unto God. Aaron was vested with special robes of office, created for glory and beauty. Isaiah pictures our Lord as "glorious in his apparel, marching in the greatness of his strength" (Isa. 63:1). When the seer upon Patmos beheld him, he was clothed with a long robe and with a golden girdle about his breast (Rev. 1:13). The ancient high priest had written across his mitered brow "Holiness to the Lord." When the conquering Christ appeared to John, he portrayed him thus, "On his head are many diadems; and he has a name inscribed which no one knows but himself. He is clad in a robe dipped in blood and the name by which he is called is The Word of God..On his robe and on his thigh he has a name inscribed, King of kings and Lord of lords" (Rev. 19:12, 13, 16).
When the high priest served in his mediatorial role he bore upon his breast and next to his heart the names of all of the tribes in whose behalf he officiated. Their names were upon the onyx stones on his shoulders and in the precious stones upon his bosom. Just as he could never forget those whose care weighed heavily upon him, and for whom he interceded before the mercy seat, so our high priest carries a sympathetic understanding of all our needs. "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sinning. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need" (Heb. 4:15,16).
Aaron began his public ministry by being washed, the act being performed by Moses. Our Lord began his personal ministry by being washed in the waters of baptism, the immersion being performed by John the Immerser. Aaron was anointed with oil which was poured upon him so generously that it ran down upon his beard and the collar of his coat. The lesser priests were anointed with the same oil but not in such a measure. Even so our Lord was anointed with the Spirit sent down from heaven. It was this anointing which "Christed" him, and it was not given to him by measure (John 3:34).
In his official capacity Aaron was a mediator, standing between God and the people. Now "there is one God, and there is one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5). Aaron was also a judge, and by the aid of the Urim and Thummin, he could render a perfect decision from which no appeal could be made. The apostle declares that God "has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given assurance to all men by raising him from the dead" (Acts 17:31). Jesus said, "The Father judges no one, but has given all judgment to the Son" (John 5:22).
The high priest secured atonement for all of the nation. It was he who took the blood into the holiest of all, and there behind the veil, sprinkled it before the mercy seat. This had to be repeated annually. "But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent, he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing eternal redemption" (Heb. 9:11, 12). "Nor was it to offer himself repeatedly, as the high priest enters the Holy Place yearly with blood not his own; for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself."
It is observable that on the day of atonement the high priest was forced to carry out the ritual alone. "There shall be no man in the tent of meeting when he enters to make atonement in the holy place" (Lev. 16:17). Our high priest also was bereft of all help in his great sacrificial atonement for the world. There was no friend to aid. His response as made by the prophet was, "I have trodden the wine press alone, and from the peoples no one was with me" (Isa. 63:3).
We must not forget that it is impossible for that which is weak and finite to perfectly portray that which is perfect. Consequently there must be discrepancies in the comparison of the priesthoods, and points of contrast as well as of similarity. Some of these are mentioned by the sacred writers. The ancient high priests became such by fleshly descent, but of Christ it is stated, "Who has become a priest, not according to a legal requirement concerning bodily descent but by the power of an indestructible life" (Heb. 7:16). Again, those who formerly became priests took their office without an oath, but this one was addressed with an oath, "The Lord has sworn, and will not change his mind, Thou art a priest forever" (Heb. 7:21). Then, too, the former priests were many in number, because they were prevented by death from continuing in office; but he holds his priesthood permanently, "because he continues forever" (Heb. 7:23, 24).
THE COMMON PRIESTSThe priests associated with Aaron were typical of all Christians, associated with our great high priest in the service of God. Every Christian is consecrated and sanctified as a priest in this dispensation. There is but one high priest, there are many priests. Besides these there are no other priestly orders recognized by heaven. There can be no hierarchical distinctions in the church. Every priest of God is of equal dignity in the divine arrangement. There is no distinction between a clergy and laity.
The common priests of the Old Covenant were all sons of the high priest. Their priesthood grew out of their relation to him. They became priests because they were born into his family. Thus it is in this dispensation. We are priests of God because of our relationship to Christ and for no other reason. We become priests by being born again. Those steps which are required to make us sons and daughters of the Lord Almighty, introduce us into the priesthood. There was no priesthood for Aaron's descendants separate and apart from his priesthood, there is none for us out of Christ. It is only as he lives in us and we live in him that we become a kingdom of priests unto God.
In many respects the consecration of Aaron and his sons was alike. They were made partakers of the same ritual for sanctification in their priestly functions. In like manner our Lord "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men" (Phil. 2:6, 7). "For he who sanctifies and those who are sanctified have all one origin. That is why he is not ashamed to call them brethren" (Heb. 2:10). Accordingly, some of those features required to begin the personal ministry of our Lord are requisite to introduce us to our ministration as priests. We, too, must be washed in the waters of baptism, and the gift of the Spirit is made to us upon completion of this initiatory rite (Acts 2:38; 5:32). Certainly we do not receive the measure of the Spirit as poured out upon Christ, but we are anointed with the Spirit as sons of God (Gal. 4:6).
The ancient priests required first a blood sacrifice before they could be consecrated. The same holds true for ourselves. They were required to put off their old garments; we are required to "hate the garment spotted by the flesh" (Jude 23). They were required to be completely washed in the laver; we must submit to "the washing of regeneration" (Titus 3:5). They were adorned with new robes of glory and beauty; we are to "put on then, as God's chosen ones, holy and beloved, compassion, kindness, lowliness, meekness and patience" (Col. 3:12). They received an application of the anointing oil when washed; we are saved "by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior" (Titus 3:5,6).
The priests of the former dispensation were made such by obedience to the commands of God. Moses could not originate, devise or invent ceremonies, rituals, or modes of induction. At the very outset "Moses said to the congregation, This is the thing which the Lord has commanded to be done'" (Lev. 8:5). Nothing else would have been recognized by heaven. Those who were introduced by some other form would never have been accepted or recognized as priests. In like manner, those who today have not been baptized into Christ can never be accepted as priests of God. Only God can stipulate those terms by which men may approach unto him in acceptable service. No substitutionary measures will be allowed to stand.
The Old Covenant priests were ordained to serve and not to be served. They were set apart to minister and not to be ministered unto. Every priest of God, sanctified to his service, was expected to engage actively in that service. The priests did not hire a substitute to officiate in their places. Priesthood conferred a special personal obligation to minister unto God and to others. This obligation grew out of relationship to the sanctuary and to God. True, the priests did not all do the same thing at the same time, but they did in turn whatever service was required and whatever fell their lot at any given time. It is said of Zechariah, "Now while he was serving as priest before God when his division was on duty, according to the custom of the priesthood, it fell to him by lot to enter the temple of the Lord and burn incense" (Luke 1:8,9). Is there not a lesson in this for God's priests today to qualify themselves to do anything required in the service of God, when it may fall their lot to do it? Aaron and his sons were ordained to "serve God as priests" (Exo. 28:1) and not to be served. Unless God's people today personally minister unto him as priests they void his plan, and defeat his eternal purpose.
The blood of the sacrifice was applied to the extremities of each priest. It was placed upon the tip of his right ear, on the thumb of the right hand, and on the great toe of the right foot. This dedicated the whole body to God. From this time forward he was "God's man." It was not enough that the sacrifice be killed and the blood shed. That blood had to be applied to each individual. Thus it is also with God's priests. The blood must be applied to each heart. "For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God" (Heb. 9:13,14). It is in view of this that the record declares, "Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus...let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water" (Heb. 10:19,22). The Christian is God's man. He belongs wholly unto God. "You are not your own; you were bought with a price. So glorify God in your body" (1 Cor. 6:19,20). A Levitical priest met death if he forgot the sanctification of the blood. "How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace?" (Heb. 10:29.)
The most holy place was a type of heaven. Into it only the high priest went, "and he but once a year, and not without taking blood which he offers for himself and for the errors of the people. By this the Holy Spirit indicates that the way into the sanctuary is not yet opened as long as the outer tent is still standing" (Heb. 9:7, 8). The holy place before the curtain represents the church. It was here the common priests ministered. "The priests go continually into the outer tent, performing their ritual duties" (Heb. 9:6).
In the outer tent stood the table containing the bread of the Presence. There were twelve loaves, one for each tribe. This bread could be eaten only by the priests, and had to be eaten in the tent. It was changed once every seven days, and was eaten at that time. The Lord has a table in his church today. It contains the bread of his Presence. There is but one loaf upon it, because there is no longer any tribal distinction. "Thou wast slain and by thy blood didst ransom men from every tribe and tongue and people and nation, and hast made them a kingdom and priests to our God, and they shall reign on earth" (Rev. 5:9, 10). "Because there is one loaf, we who are many are one body, for we all partake of the same loaf" (1 Cor. 10:17). The hallowed bread can only be eaten by God's priests, by Christians. It is wrong to offer it to those who have not been sanctified by obedience to the commands of God. It is to be eaten by God's priests once every seven days. In the primitive church the disciples met together upon the first day of the week to break bread.
The only source of light in the tabernacle was the golden lampstand. It consisted of a center shaft which supported three branches or divisions on either side. These received their strength from their attachment to the center shaft. In all there were seven lamps, the number seven signifying perfection to the Jews. There is but one source of light in the church, the Word of God. It is a perfect light. The testimony concerning Christ as given by Matthew, Mark, Luke, and John constitutes the center support. The three divisions of God's revelation previously given all point forward to Christ. Christ said, "These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled" (Luke 24:44). The three divisions following: history, epistolary and prophecy (Acts, epistles and Revelation) all point backward to Christ. Destroy the center shaft and all would fall. It was the duty of the priests in the Mosaic dispensation to attend to the lamps daily. They were to see that these lamps were always prepared to shine brightly, and that they were "set up so as to give light upon the space in front of it" (Lev. 25:37). The priests of God now should daily attend unto the study and proclamation of God's Word. This was true in the primitive church. "Every day in the temple and at home they did not cease teaching and preaching Jesus as the Christ" (Acts 5:42).
The golden altar also stood in the holy place. Upon it incense was burnt to send up a sweet odor before the mercy seat of God. The incense was burnt every morning and every evening (Exo. 30:7,8). In Revelation 5:8 we read of "golden bowls full of incense, which are the prayers of the saints." The psalmist entreated, "Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice" (Psalm 141:2). Surely God's priests in this age should minister daily at "the golden altar"; for we are instructed, "Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name" (Heb. 13:15).
It is with reluctance we conclude this chapter. We are fully aware that we have not plumbed the depths of God's great typical institution, and shall be content if, having scratched the surface, we may encourage the reader to dig ever deeper, and like the husbandman in the parable "of his treasure bring forth things new and old." We stand lost in wonder and amazement at the spiritual negative from which the perfected picture has been developed, especially when we contemplate that the negative was made before the body existed to be photographed. When the body was at last brought into existence, the negative was shown to be a perfect reproduction. "Known unto God are all his works from the beginning."
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Chapter 8:A Profane Priesthood
Chapter 8
A PROFANE PRIESTHOOD
"Her prophets are wanton, faithless men; her priests profane what is sacred, they do violence to the law" (Zeph. 3:4). The writer of the Hebrew letter asserts that the high priest under the Mosaic law could "deal gently with the ignorant and wayward, since he himself is beset with weakness" (Heb. 5:2). Speaking of our Lord, it is affirmed, "He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people" (Heb. 7:27).
The human weakness of the priests was early manifested in their career. Perhaps the first defection in their religious ministration came about when Nadab and Abihu "each took his censer, and put fire in it, and laid incense on it, and offered unholy fire before the Lord, such as he had not commanded them" (Lev. 10:1). Their sin was that of substitution of something else for what God had specified as essential in worship. As a result they were divinely disciplined, and fire came from the most holy place to devour them. The intimation is that they were under the influence of intoxicants and thus in a confused mental state in which they could not distinguish "between the holy and the common, and between the unclean and the clean." In any event, the sin was as inexcusable then as it is now. The punishment of their dereliction was so startling that it had a sobering effect upon the remaining priests. However, as generations drifted by, the priests fell victim to their own lusts, and exercised an evil influence upon the congregation.
When Eli was priest, his sons "were worthless men, they had no regard for the Lord" (1 Sam. 2:12). They were covetous and greedy. A custom had been introduced that when a man offered a sacrifice, the servant of the priest would come with a three-pronged fork in his hand which he would thrust into the kettle or pot of boiling meat. All that the fork brought up the priest appropriated for his own consumption. Too, the priest's servant demanded of those who sacrificed a choice piece of raw meat for roasting with the fat still attached. Inasmuch as the law demanded that all of the fat be burnt, and none be eaten, the offerer might protest, saying, "Let them burn the fat first, and then take as much as you wish," whereupon the reply would be made, "No, you must give it now; and if not, I will take it by force." As a result, "the sin of the young men was very great in the sight of the Lord; for the men treated the offering of the Lord with contempt" (1 Sam. 2:12-17).
Added to these faults were grave immoralities, for the priests engaged in illicit intercourse with the women who served at the entrance to the tent of meeting. So flagrantly notorious was this crime, that Eli said, "Why do you do such things? For I hear of your evil doings from all the people. No, my sons; it is no good report that I hear the people of the Lord spreading abroad." However, they paid no attention to the remonstrance of their father, and a prophet was sent to Eli with the fateful news of the loss of the priesthood to his posterity.
The words of the man of God were very significant. "Why then look with greedy eye at my sacrifices and my offerings which I commanded, and honor your sons above me by fattening yourself upon the choicest parts of every offering of my people Israel...Behold the days are coming when I will cut off your strength and the strength of your father's house, so that there will not be an old man in your house. Then in distress you will look with envious eyes on all the prosperity which shall be bestowed upon Israel; and there shall not be an old man in your house for ever. The man of you whom I shall not cut off from my altar shall be spared to weep out his eyes and grieve his heart; and all the increase of your house shall die by the sword of men...And I will raise up for myself a faithful priest, who shall do according to what is in my heart and in my mind; and I will build him a sure house, and he shall go in and out before my anointed for ever. And every one who is left in your house shall come to implore him for a piece of silver, and a loaf of bread, and shall say, "Put me, I pray you, in one of the priest's places, that I may eat a morsel of bread" (1 Sam. 2:29-36).
In view of the above, George Bush, Professor of Hebrew and Oriental Literature, New York City University, says in his Notes on Leviticus: "Aaron was succeeded by Eleazar, his eldest surviving son, after the death of Nadab and Abihu, and it continued in his family through seven generations, till the time of Eli. On his death it was removed from that branch for the wickedness of Eli's sons and given to the descendants of Ithamar, Aaron's other son. In the time of Solomon it returned again into the line of Eleazar, in which it continued till the Babylonish captivity. Jeshua, the first high priest after the return of the Jews, was of the same family, but after his time the appointment became very uncertain and irregular; and after Judea became a Roman province, no regard whatever was paid to this part of the original divine institution. The office was in fact in process of time so far desecrated in the general corruption, that it was often sold to the highest bidder, whether of the family or not; and so things continued, till finally the nation had filled up the measure of its iniquities, and priest, altar and temple were all swept away in the abolition of the Jewish economy and the dispersion of the race." (pp. 73, 74)
The decadence of the priesthood is easily traceable in the sacred scriptures, and this condition is assigned as one of the basic reasons for the grievous transgressions which resulted in the exile of the people to Babylon. As early as chapter 17 of Judges we read of a young man of the tribe of Levi contracting to be priest for a family at a stipulated salary of ten pieces of silver, a suit of clothing and his living on an annual basis. "And Micah installed the Levite, and the young man became his priest, and was in the house of Micah. Then Micah said, 'Now I know that the Lord will prosper me, because I have a Levite for a priest'" (Judges 17:12, 13). The fact that he was expected to officiate before both a graven and molten image did not seem to trouble the mercenary Levite. Later when a group of marauders from the tribe of Dan were stealing the household gods the "priest" enquired as to their intentions. "And they said to him, 'Keep quiet and put your hand upon your mouth, and come with us, and be to us a father and a priest. Is it better for you to be priest to the house of one man, or to be priest to a tribe?' And the priest's heart was glad; he took the ephod, and the teraphim, and the graven image, and went in the midst of the people" (Judges 18:18-20). He had received a call to pastor a large church!
By the time of Isaiah, stern indictments were hurled against the profligates. "The priest and prophet reel with strong drink, they are confused with wine, they stagger with strong drink; they err in vision, they stumble in giving judgment" (Isa. 28:7). Jeremiah declared, "An appalling and horrible thing has happened in the land: the prophets prophesy falsely, and the priests rule at their direction; my people love to have it so, but what will you do when the end comes?" (Jer. 6:31). With the prophets erring in their vision, and presenting false messages, and the priests by their direction stumbling in giving judgment, conditions became ever more serious for God's people. The condition was augmented by virtue of the fact that the people preferred smooth prophecies to the real truth. They were willing to support men who taught error and reassured them that God's vengeance would not come, but they starved the occasional faithful bearer of heaven's real message. "For from the least to the greatest of them, every one is greedy for unjust gain; and from prophet to priest, every one deals falsely. They have healed the wound of my people lightly, saying, 'Peace, peace,' when there is no peace" (Jer. 6:13, 14). So brazen had they become that the word says they were not only unashamed, but actually did not know how to blush.
The religious leaders acted in collusion to maintain their mercenary positions. "Both prophet and priest are ungodly, even in my house have I found their wickedness, says the Lord. Therefore their way shall be to them like slippery paths in the darkness, into which they shall be driven and fall; for I will bring evil upon them in the year of their punishment, says the Lord" (Jer. 23:11, 12). The faithful Jeremiah warned, "Do not listen to the words of the prophets who prophesy to you, filling you with vain hopes; they speak visions of their own minds, not from the mouth of the Lord. They say continually to those who despise the word of the Lord, "It shall be well with you,' and to everyone who stubbornly follows his own heart, they say, 'No evil shall come upon you.'" Apparently the religious teachers were willing to provide whatever the people were anxious to hear, if they were well paid for it. It was a case of "like people, like priest" (Hosea 4:9).
Almost without exception the men of God who were sent to declare the burden of God's people, included the priests in their condemnatory pronouncements. Micah said, "Its priests teach for hire, its prophets divine for money; yet they lean upon the Lord and say, "Is not the Lord in the midst of us? No evil shall come upon us.'" (3:11). It needs to be remarked that God had provided for the sustenance of his priests. They were entitled to a portion of the offerings made upon the altar. "Do you not know that those who are employed in the temple service get their food from the temple, and those who serve the altar share in the sacrificial offerings?" (1 Cor. 9:13). The condemnation by Micah was not because the priests were financially supported in teaching, but because they had professionalized the God-given task and were doing so because of the money they got for it. No longer satisfied to trust in God and their brethren to supply them with voluntary gifts at the altar, they were now hiring themselves out for wages and teaching for gain. It is not injurious to say that the apostle declares in the verse following the one where he reasons that the priests get their food from the temple, "In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel" (1 Cor. 9:14). Will God be as certain to condemn those who today "teach for hire"?
Zephaniah referred to Jerusalem as a rebellious, defiled and oppressing city. He declared that she listened to no voice, accepted no correction, and refused to draw near to God. The reason may be found in his assertion that "Her officials within her are roaring lions; her judges are evening wolves that leave nothing till the morning. Her prophets are wanton, faithless men; her priests profane what is sacred, they do violence to the law" (3:3,4). Malachi is especially stern. He accused the priests of lacking both respect and reverence. "A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? says the Lord of hosts to you, O priests, who despise my name" (1:6).
God declares that his covenant with Levi was one of life and peace, given to him that he might fear. He affirms that "He feared me, he stood in awe of my name. True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the messenger of the Lord of hosts." That the priestly function had been prostituted from its original purpose is evident as the man of God continues, "But you have turned aside from the way; you have caused many to stumble by your instruction; you have corrupted the covenant of Levi, says the Lord of hosts, and so I make you despised and abased before all the people, inasmuch as you have not kept my ways but have shown partiality in your instruction" (Mal. 2:5-9).
As a result of the corruption and idolatry which engulfed the inhabitants of Jerusalem they were carried into Babylon. Here, in a state of desperation, God burnt out of their hearts a love for other gods. At the end of seventy years they were released to return to Jerusalem where they labored arduously to restore the city and its walls. Among them were many priests and Levites as well as temple servants. The desire to follow the word of God is manifested in the fact, that when certain ones of the priests sought their registration among the genealogies, and could not locate their names, they were excluded from the priesthood as unclean. "The governor told them that they were not to partake of the most holy food, until a priest with Urim and Thummin should arise" (Neh. 7:65).
However, as generations passed on, the lessons were forgotten, and by the time our Lord was born the priesthood had become the pawn of crafty politicians. When Judea became a Roman protectorate, there was often a conflict between the Jews and their conquerors, so that sometimes two high priests were recognized at the same time. An indication of the unsettled state of affairs in this era is found in the account given by Josephus, who says: "When Cyrenius had now disposed of Archelaus's money, and when the taxings were come to a conclusion, which were made in the thirty-seventh of Caesar's victory over Antony at Actium, he deprived Joazer of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Ananus, the son of Seth, to be high priest...Valerius Gratus...deprived Ananus of the high priesthood, and appointed Ishmael, the son of Phabi, to be priest. He also deprived him in a little time, and ordained Eleazer, the son of Ananus, who had been high priest before, to be high priest; which office, when he had held it for a year, Gratus deprived him of, and gave the high priesthood to Simon, son of Camithus, and, when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done these things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor."
The priesthood had been steered into evil waters. Thus it continued until the time appointed for the consummation of the Jewish state. The Roman army under Titus, encircling the walls of Jerusalem, drew the siege ever tighter, until the city fell in A.D. 70, and with the burning of the temple, altar, sacrifices and priest were taken from Judaism. A new day had dawned for the world, and their refusal to heed "the signs of the times" spelled doom for the Jewish people. A new high priest had been coronated in the heavens, a new mediator had been ushered in by blood. The time of which the prophets had spoken had finally arrived.
Contents
Chapter 9:The Time of Reformation
Chapter 9
THE TIME OF REFORMATION
"According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper, but deal only with food and drink and various ablutions, regulations for the body imposed until the time of reformation" (Heb. 9:9, 10). The apostle recognized that the ordinances of the Mosaic economy were only temporary. They constituted restrictions and restraints to hold a people in line until a better covenant based upon better promises could be introduced. That change which then took place involved "a change in the priesthood" and of necessity, "a change in the law as well" (Heb. 7:12).
Ample warning had been given of God that such a reformation was coming. Jeremiah had declared, "Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant which I made with their fathers when I took them by the hand to bring them out of the land of Egypt, my covenant which they broke, though I was their husband, says the Lord. But this is the covenant which I will make with the house of Israel, after those days, says the Lord; I will put my law within them, and I will write it upon their hearts; and I will be their God, and they shall be my people. And no longer shall each man teach his neighbor and each his brother, saying, 'Know the Lord,' for they shall all know me, from the least of them, to the greatest, says the Lord" (31:31-34).
The coming age was to provide new leadership. Ezekiel was told to prophesy against the shepherds of Israel, who were accused of feeding themselves and neglecting the sheep. They were rebuked because they had not strengthened the weak, healed the sick, bound up the crippled, brought back the straying, and sought the lost, but had ruled with force and harshness. God declared, "I will save my flock, they shall no longer be a prey; and I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the Lord, will be their God, and my servant David sh