A Holy Priesthood

by J. L. Ferguson | Category: Churches Of God - Their Constitution And Functions | Sept 1951

Such is the New Testament expression, used by the Holy Spirit in 1 Peter 2.5. There had been an Old Testament order of priesthood. The nation of Israel was represented in priestly service by the house of Aaron, with the ministering Levites in attendance. The priesthood was given to Aaron and his sons "as a service of gift" and hey were responsible to bear the iniquity of the sanctuary and the iniquity of the priesthood. They kept the charge of the sanctuary and its service, of the altar and its offerings. The sanctuary was for the service of God and to that service Aaron and his sons were called. It is not surprising, therefore, that much of the instruction given by God to Moses concerning the building of the tabernacle dealt with matters affecting also the ministry "in the priest's office" of Aaron and his sons. The priesthood was associated with the tabernacle.

Then "Solomon built Him a house," a house which was exceedingly magnificent, acknowledged and loved by God until the sin of His people drove away from its precincts the glory of the divine presence. It took the place of Shiloh where the Lord had causedHis Name to dwell at the first. It was a house of rest for God in the Mount Zion which He loved. David, its visionary, described it as "an house for the sanctuary." It was the place of divine service. Into it, therefore, was brought the Levitical priesthood, "for the gifts and the calling of God are without repentance," and it was ordered into 24 courses for the elaborate temple service of God. Some of the " more chief men" were known as" princes of the sanctuary," others as" princes of God." The house of God was evidently the place of service of the priesthood of God. And that Aaronic priesthood, which was brought into being in association with the tabernacle and continued to function through temple days until the house was burned down by alien hands, was only disbanded when the priests went away with the people into a captivity which knew nothing of the service of God. When the house ceased, the priesthood service ceased with it.

It is not then surprising to find that the New Testament "living stones" of 1 Peter 2.5 "are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ." Or, as the Revised Version margin puts it, they were "a spiritual house for a holy priesthood." The principles of divine testimony are unchangeable. Whether in the past or in the present the house of God is ever the place of priesthood service. The house and the priesthood go together. Indeed in New Testament times the same people comprise both. The basis of divine testimony for this present dispensation then is a spiritual house and a holy priesthood. The house is composed of "living stones ... built up " - the priesthood is composed of priests brought together. Are all the living stones. thus built up? Are all the priests thus brought together ?

We believe not -for this reason. We know that all believers are in the Church which is His. Body." Peter, for example, is seen in Matthew 16. as a stone to be built in to the building which rests on the divine foundation, "this Rock". He was a "living stone" to be built by Christ into the invisible church. But the Lord's mind was that these -living stones should also be raised in visible divine testimony to the world. This is brought out in Ephesians 2.20-22. Verse 20 speaks of the saints (the living stones) in the church in Ephesus as(Greek) epoikodomethentes = being built up. They were not isolated individuals. They were built-up on a divine foundation and according to a divine plan. Together in divine testimony they -were forming a building for God-just as the church of- God-in Corinth was " God's building.? And all these churches were forming together "a holy temple in the Lord." Therefore verse.22 points out that in this movement of God the Ephesian saints (Greek) sunoikodomisthe = are being built together for a habitation of God in the Spirit. It was one thing to be a "living stone," but quite another thing to be "built-up" in a church of God and thus to have part in the building-together of the living" stones which formed the spiritual house. And so to-day.

Nor are all priests, in the priesthood. The priesthood is ever in Scripture that, body" of priests which functions in the house of God. And those believers in the Lord Jesus who have not subjected themselves to their Lord's revealed will and have not taken their place in the, spiritual house cannot exercise themselves in the holy priesthood service although they may rejoice in their priestly calling. At conversion a sinner is sanctified with a view to a place amongst the gathered out people of God in divine testimony in churches of God. That place, he may fail to take. A living stone is simultaneously quarried with a view to being, built-up and built-together into the habitation of God in the Spirit. That subsequent experience he may never have. And a priest is simultaneously made with a view to his functioning in the holy priesthood in the spiritual house. This he may never enter into. But-the unalterable fact remains that the priesthood and the house go together inthe ways of God. And not till a-believer enters the spiritual house does he participate in the holy priesthood.

Some may consider this restrictive. The point however is, is it scriptural or is it a mere human device? . The Book must answer and not the traditions of men, no matter how devout. What then formed the spiritual house of apostolic days? It was the churches of God, fitly framed together, dwelling together in unity of doctrine, practice, purpose and "under the godly rule of a united elderhood. They were One people, though found in many lands. They were a holy nation and, happy their state they formed also the holy priesthood. But some believers to day are in congregations which do not conform to the revealed will of God for the churches of God. In some congregations there are unconverted folk in other unbaptized believers; in some the adherents infants are sprinkled; in others there is one man ministry some reject the Word in large sections, in most the, congregation is autonomous, acknowledging no govern mental responsibility wider than themselves. But these are not the principles and practices of churches, of God united to form the house of God - neither in apostolic times nor to-day. And if believers will not conform to the pattern of the house they must understand that thereby they disqualify themselves from the privileges of the holy priesthood. The God of the house stipulates the manner of the priesthood.

The Aaronic priesthood attended at the altar. To-day the holy priesthood offers up "spiritual sacrifices, acceptable to God through Jesus Christ." The place of service is "the holy place" of the Epistle to the Hebrews. The priests forming the priesthood form also the house of God of Hebrews 10.21, therefore they claim in their drawing-near the Great Priest who is over that house. Through Him they have boldness of approach in divine service. Aaron's sons presented offerings which expressed in type the Christ who was to come. The holy priesthood to-day presents to the God and Father of the Lord Jesus Christ tributes of heart-appreciation of the Christ who has come.

The first covenant had ordinances of divine service and in its earthly sanctuary were offered both gifts and sacrifices which could not, as touching the conscience make the worshipper perfect. They were only carnal ordinances imposed until a time of reformation. It is in that re-formed order of things that the holy priesthood serves to-day. Christ has entered once and for all into the holy place the heavenly things are cleansed the worshippers are perfected the holy priesthood can now draw near into the sanctuary and the true tabernacle which the Lord pitched, not man They have the breaking of the bread to remind them, when gathered on the first day of the week," of Him who is the glorious basis of their boldness to enter." And as their spirits are moved in fresh remembrance of Him the sacrifice of praise is offered up.

We believe that the breaking of the bread occupies a unique place in the holy priesthood service The word of the Lord Jesus was, This do in remembrance of Me. In the breaking of the bread there is thus a remembrance of Him. The service of the holy priesthood is to offer up spiritual sacrifice acceptable to God through Jesus Christ. This Sacrifice of praise is the fruit of lips which make confession to His Name." We can think of no finer prompting to the sacrifice of praise than the remembrance of Him. Further we judge it to be the mind of the Lord that the first act in the service of the holies should be the breaking of the bread. From this hallowed remembrance the praise of God's people will flow. Some who walk not with us have said that it is taught amongst the churches of God that we draw near by means of the breaking of the bread. That of eourse is not true, nor was it ever true. Our boldness to enter is by the blood of Jesus alone. His death opened the way.

Indeed since the minds of some, not numbered with us, are not at all clear as to the manner of holy priesthood service in the House of God we should pause to explain that the saints gather on Lord's day morning at the appointed hour. After a short period for the quietening of the spirit in the Lord's presence a brother takes the loaf and leads the assembly, in thanksgiving. The same brother then takes the cup and again leads the assembly in thanksgiving. The rest of the service is occupied with brethren continuing to lead the assembly in praise and in the singing of hymns addressed in worship to the God and Father of our Lord Jesus Christ. The service is Godward. The holy priesthood is ministering in the sanctuary sacrifices of praise. At the close of the meeting there is opportunity for brethren so exercised to minister suitably to the saints from the Word. Such ministry, of course, changes the character of the meeting. Sanctuary service is from the holy priesthood Godward. Ministry is from God through His servants to His people. For that reason the holy priesthood service is not to be interrupted by ministry.

Very largely the readers of this magazine are numbered with the people of God who, in the churches of God, form to-day the dwelling place of God. To such we would say, Beloved, as we gather on Lord's day morning are our hearts throbbing with David in his song, "Praise waiteth for thee, 0 God, in Zion: and unto Thee shall the vow be in our performed"? Are we, places in good time, in quietness of spirit ready for the drawing near, all of us, brothers and sisters alike, ready to "render as bullocks the offering of our lips"?" Are brethren generally exercised that with neither undue haste, nor undue delay, thanks be given in relation to the symbols? Are we exercised, younger and older alike, that after the remembrance there should be a flow of spirit-led worship, p raise and thanksgiving, not stereotyped nor stilted, but moving and warm with the freshness of Christ? And let our young brethren reniember that their five sanctified words weigh much with God.

And to those many readers of our pages not as yet numbered with the people of God in the house of God, but longing after "the things concerning Himself," we would most warmly place ourselves at your disposal if we can be of help to you in this vital matter of the holy priesthood and cognate subjects. We are simply your servants for His sake and Editors will gladly pursue with you any points of difficulty. The Lord be with the reader.

J. L. Ferguson | Sept 1951
Churches Of God - Their Constitution And Functions