Priesthood.

 •  19 min. read  •  grade level: 9
Listen from:
• BibleTruthPublishers.com
No. 4.
"And the Lord spake unto Aaron, saying, Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations: and that ye may put difference between holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat-offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for it is most holy: and ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the Lord made by fire: for so I am commanded. And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace-offerings of the children of Israel. The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave-offering before the Lord; and it shall he thine, and thy sons' with thee, by a statute forever; as the Lord hath commanded.”
BESIDES abstaining from unclean things, which every Israelite was bound to do, the priests were on no account to drink wine or strong drink. This direction was simple enough, but doubtless reads to us very serious lessons. The effect of wine and strong drink is to inflame or stimulate the natural passions, which cannot be done without soul damage. Hence the Holy Ghost, by Peter, enjoins us to "abstain from fleshly, lusts, which war against the soul." If we are doing anything for the strengthening of the passions of an evil nature, the result must be disastrous to our spiritual health, and therefore unfitting for the due exercise of our priestly office.
There are three reasons given why we should avoid thus gratifying the fleshly appetite. First, they were told not to drink wine nor strong drink, when they went into the tabernacle of the congregation, "lest ye die." And what believer of any experience does not know the lethargy and dead state of soul which fleshly indulgence induces? "To be carnally minded is death" is surely a divine axiom, and ought to be well pondered by us. Were this principle more heeded by saints, it may be that many would be able to ascertain why they have so often to complain of indolence and deadness as regards the things of the Lord. If we would live godly, ungodliness and worldly lusts must be denied. We are quickly influenced either by good or evil, and the Spirit within us, the power of godliness, is easily grieved, and "he that soweth to his flesh shall of the flesh reap corruption." Secondly, "That ye may put difference between holy and unholy, and between unclean and clean." (v. 10.) From this we gather that another effect of fleshly ways, is to obscure spiritual vision and hinder spiritual discernment. One of the first symptoms of souls having departed from the Lord often is, that they justify what they have formerly condemned. After Samson's folly and trifling with Delilah, the first thing the Philistines did was to put his eyes out. Such blindness, too, the enemy will effect on souls who give way to fleshly indulgence; at least they will be unable to put difference between holy and unholy, between unclean and clean, qualities which are absolutely necessary for the priestly office. (See Lev. 13:22When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests: (Leviticus 13:2); &c.) If we would then have discernment according to God, we must abstain from fleshly lusts. 'Why have some dear saints such difficulty in perceiving what to others is clearly unholy and unclean in God's sight? And why is there sometimes such a difference of judgment about evil among many of the Lord's people? The answer is plain. There will be no ability to put difference between holy and unholy, when the walk is careless and fleshly habits or ways encouraged. We are told that the Hebrew Christians were unable to enter into a true discernment of the Lord's things; for they were dull of hearing. Not having been practically engaged in the due exercise of priestly functions, and turning back to legal and worldly religiousness, their discernment had been little cultivated, and the disastrous effect was most manifest to the apostle. He writes: "Of whom" (speaking of the Lord Jesus) "we have many things to say, and hard to be uttered, seeing ye are dull of hearing. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." (Heb. 5:11-1411Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:11‑14).) I have quoted the passage at length, because of its solemn importance, and also because it almost seems like a divine commentary on the subject now immediately before us. Thirdly, "That ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses." (v. 1) This point has been already anticipated by the quotation from Hebrews, where we are told that they ought to be able to teach others, instead of needing elementary teaching themselves. But this must be so, if souls are damaged by fleshly indulgence, instead of denying ungodliness and worldly lusts, and living a life of faith upon the Son of God, who loved us, and gave Himself for us. If we would then be lively, earnest Christians, and fit for our priestly functions, be able to discern between holy and unholy, and qualified to teach others, we must abstain from fleshly lusts, and feed upon those things wherewith the atonement was made to consecrate and to sanctify us.
Avoiding wine and strong drink for the reasons given, the priests were to eat the meat-offering in the holy place, and the peace-offering in a clean place. How significant all this is! The meat-offering shows the perfect humanity of Jesus in life, the spotless One, in whom was nothing rough and inconsistent, but who was perfectly pure and even in all His ways, as the fine flour sets forth. That holy One was conceived by the Holy Ghost—"fine flour mingled with oil"—and He was anointed with the Holy Ghost, as the oil poured upon the fine flour would teach us. As, however, God only could enter into the fullness and perfections of this precious One, a "handful of the flour and of the oil" was offered to God, burnt upon the altar by fire, of a sweet savor unto the Lord. The remainder was food for the priests. And here we are told they were to eat the meat-offering in a clean place. No leaven was to be with it. Nothing unclean was to be associated with it. Elsewhere we read that they were to eat it with unleavened bread, and in the holy place. As free from leaven or uncleanness, and occupied with what is unleavened and holy, in a clean place—that is, apart from every impure association, and in the holy place, or where God's presence is—the ' priests were to eat the meat-offering. How profoundly precious yet solemn this is! How searching too, inasmuch as it shows us that no careless walk, no unjudged evil, no association with uncleanness of any kind, can be allowed in those who are exercising the holy office of priests according to God! But if self-judged, separate from all iniquity, as purged worshippers, consecrated priests, consciously in God's presence, there occupied adoringly with the infinite perfections of Him who was represented by the fine flour anointed with oil, delighting our souls in Him, and gathering strength and grace from Him, what a deep reality and precious privilege we then know the priestly office to be! This, be it observed, is emphatically communion; for God had His part as well as the priests. So we feed on the same spotless One, in whom the Father was well pleased, and to whom we must be everlastingly thankful.
But more than this. They were not only to be occupied (typically) with the perfect man Christ Jesus in His life, but also as the One who had offered Himself without spot to God. This must also be eaten in the holy place, for the consciousness of being in God's presence, apart from everything unsuited to Him, is necessary for true enjoyment and appreciation of the food which His abundant grace has provided for us. It is important, too, to notice the parts of the peace-offering which were set apart for their food. They were "the wave breast and the heave shoulder." (v. 14.) Parts of the same victim which had been offered to God, and in which He had found a sweet savor. It is like the father who had provided the fatted calf, calling his returned prodigal to feast and rejoice with himself, saying, "Let us eat and be merry: for this my son was dead, and is alive again; he was lost and is found: and they began to be merry." What a peace-offering! What holy joy! What matchless love! And, blessed be God, we may add too, what precious fellowship!
Now what are we to learn from this rich and abundant gift of "the wave breast and heave shoulder" for the priests' food, but that all the unsearchable, perfect love, as well as the almighty power of Christ, are laid open to us for our souls' everlasting consolation and strength? The breast the seat of the affections, and the shoulder the source of power, are thus specially before us. And in feeding, the need of our souls is very preciously met, by spreading out before us both the affections and strength of Him who made peace for us by the blood of His cross. And these parts too they could wave before the Lord as infinitely acceptable to Him, as well as most precious to us.
And what, beloved, I would ask, do we know of those exercises of soul in God's most holy presence? Do we enter into the unspeakable privilege of being in the holy place—inside the veil? And, when in the holiest of all, is it the ever-living Jesus there for us that attracts and delights our souls? Do we triumph in His exceeding preciousness, as well as His perfect love, and His almighty power to usward? And do we rejoice thus in Him? Can we say, In whom, though now we see Him not, yet, believing, we rejoice with joy unspeakable, and full of glory? Oh to beware of all uncleanness! We are careful not to have a spot of defilement on our bodies, then why should we not be equally jealous as to a spot of unjudged and uncleansed evil on our souls? Without sustaining food, 'this blessed, happy fellowship, we must become weak and faint; but feeding on the finest of the wheat, on pure honey out of the rock, the life, and strength, and perfectness of Jesus the Lord, who has washed us from our sins in His own blood, we shall be qualified for our daily continual work of priesthood. Thus by the word of God and Spirit we shall be tracing, entering into, and enjoying His unsearchable love, and infinite power—love that met us when dead in sins, and knows no change; power that has triumphed over all our enemies, even death itself, and taken the place of Headship over all principality and power. What joy, and peace, and vigor to our hearts the reception of these glorious realities impart! What encouragement, too, all this divine instruction gives, to keep close to the Lord Jesus! How all this grace attracts and binds our hearts to Him! How necessary, too, for how else could we be fitted for faithfully exercising our functions as priests unto God!
A few words on priestly service. Some may ask, What was their official occupation? No one could trace the inspired account of the service of the "sons of Aaron," without being struck with how much they had to do with the sacrifices. They were constantly serving in the sanctuary—"the priests went always into the first tabernacle accomplishing the service of God." (Heb. 9:66Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. (Hebrews 9:6).) But they washed their hands and feet at the laver every time they went into the tabernacle, or drew near to the altar to minister. (Ex. 30:19-2119For Aaron and his sons shall wash their hands and their feet thereat: 20When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: 21So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. (Exodus 30:19‑21).) They were also to order the lamps, and were in frequent association with the high priest. Moreover, as we have seen, they were sustained in their service there by feeding on the various parts of the offerings that were allotted to them. This is communion, and it forms no small part of priestly occupation.
But besides the work immediately connected with the sacrifices, and other service of the sanctuary, it was for them, on certain occasions, to sound the silver trumpets, so as to make known the will of God, as they had learned it in the place of His presence, whether for the calling of the assembly, or for the journeying of the camps. (See Num. 10:2-82Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. 3And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. 4And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. 5When ye blow an alarm, then the camps that lie on the east parts shall go forward. 6When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. 7But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. 8And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. (Numbers 10:2‑8).) Sure it is that only those who now know what it is to abide in the Lord Jesus—our sanctuary—living upon Him by faith, and thus by the Spirit entering into His counsels and truth, will know His mind, and be the fitting instruments of communicating it to their brethren. But observe it was not a terrifying, harsh sound that characterized this ministry, it was the sweet melody of the silver trumpet that enjoined them thus to be obedient to the divine will. We should never forget this; for it is one thing to inform OUT brethren of what the will of the Lord is, but it is quite another thing to do so in the way and spirit which suits Him who is full of grace and truth.
The sons of Aaron, the priests, were to "blow an alarm" when the people were to go forward and take their journeys. And who now can enjoin their brethren to go onward and forward in their pilgrim course according to the will of God, but those who have tasted the blessing and enjoyed the privilege of being in His presence, as set apart for Him, both by the blood of Jesus, and the anointing of the Holy Ghost? How important, yea, indispensable, then, if we would really be a help and blessing to others, that we ourselves should have the comfort in our own souls of nearness to God, and happy relationship and intercourse with Him. Again, "When the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm." (v. 7) And who, I would ask, are there in the present day to sound a note sufficiently clear, certain, and distinct for gathering together the members of the body of Christ, in His most precious name? Can they be any other than those who know personal communion with the Lord Himself, and the sweetness and joy of being in the sanctuary where Jesus our great High Priest is, and where His blood is ever speaking for us? Who can know, and long that others should taste, the reality and preciousness of being gathered together in the name of the Lord Jesus who is in the midst, but those who realize personal intercourse with that blessed One, who is the central object of the Father's heart, the alone center of coming glories, whether celestial or terrestrial, and the only true center around which, according to the will of God, every member of the body should now by the Spirit be gathered? "Where two or three are gathered together in My name, there am I in the midst of them," is a cardinal truth, and as fresh and real as ever.
And further. In time of distress from the oppression of the enemy, the priests were also to blow the silver trumpet, "an alarm." And why? that they might be remembered before the Lord their God, and be saved from their enemies. (v. 9.) How touching this is! for it shows the deep interest in the welfare of God's people, and the sympathy in time of affliction and distress those will manifest who are living in communion with the Lord Jesus, feeding in the holy place, and in a clean place, upon those things wherewith the atonement was made. Such go out in heart and soul to God on their behalf. Thus they blow the silver trumpet; for they only can intelligently discern and enter into the blessedness of going forward in His name, following Him, of being gathered together in His name, or in time of difficulty thinking of His name, and being saved from their enemies. In days of gladness, in solemn days, and in the beginning of months, the trumpets were also blown over the sacrifices of burnt-offerings and peace-offerings; for holy rejoicing cannot fail to be associated with those wondrous aspects of Jesus in His entire surrender to God, as well as for the ground that has been laid for our fellowship with the Father, and with His Son Jesus Christ, and with one another. (v. 10.) The priests then were the great movers in this time of rejoicing and solemn gladness.
But priestly work now is spiritual. These shadows instruct us, but are not the very image. Jesus the Son of God has come, and is gone up into heaven, and has given us the Holy Ghost; and He teacheth and searcheth all things—yea, the deep things of God. We are therefore now no longer groping our way in uncertainty and obscurity; for "the darkness is past, and the true light now shineth." We are then "an holy priesthood," to offer up spiritual sacrifices, acceptable to God by Jesus Christ. "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;" and we are to offer up spiritual sacrifices; not carnal religiousness, "the desires of the flesh and of the mind," but that which is in the energy of the Holy Ghost, who glorifies Christ, in all the variety of His workings, in bringing forth fruit in its season. "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise!" We read, too, of "sacrifices of joy;" of "presenting our bodies a living sacrifice, holy and acceptable to God;" and we are also exhorted "by Him to offer the sacrifice of praise to God continually; that is, the fruit of our lips giving thanks to His name." (Heb. 13:1515By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. (Hebrews 13:15).) Thus as "an holy priesthood" are we to "offer up spiritual sacrifices, acceptable to God by Jesus Christ.”
We are also "a royal priesthood," to exemplify Christ in all our ways. "Ye are a royal priesthood,... that ye should show forth the praises (virtues) of Him who hath called us out of darkness into His marvelous light." (1 Peter 2:5, 95Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)
9But 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 marvellous light: (1 Peter 2:9).) Thus in every relationship of life, at all times and under all circumstances, are we to walk as He walked. The office of priesthood, therefore, is not occasional, but continuous, whether looked at Godward or manward; whether in offering the sacrifice of praise to God continually, or in showing forth the way of godliness in daily details. Like every other aspect of divine truth, the relationship is first set forth, and then the entire consecration suited to it. "The sons of Aaron," it is true, had a place of distinction before men, as well as the work of the sanctuary where God's presence was; but they were to be distinguished from others, not so much by their official trappings as by their practical nearness to the place of God's presence, and their life of consecration to Him as those who were marked with the blood and anointed with oil.
This double aspect of priesthood—"an holy priesthood" and "a royal priesthood"—reads deeply serious and practical lessons to us. We are redeemed to God, children of God, and we are God's; not our own, but His. Hence we are to live, not unto ourselves, but unto Him who died for us, and rose again. As another has said, we have a bright specimen of this double action of priesthood in Paul and Silas when at Philippi. With backs aching and bleeding with cruel scourging, and heartlessly thrust into the inner prison, with their feet made fast in the stocks, not all this suffering could check the outflow of praise from these holy priests. Even at midnight they sang praises, and not only God heard them, but the prisoners also. Thus we see the living activities of "an holy priesthood." And when in the darkness and stillness of the night God sent an earthquake; so that the prison doors flew open, and every prisoner's bands were loosed, and the jailor himself was so terrified that he drew his sword in readiness to commit suicide, the loving voice of the "royal priest" was solemnly and quietly heard, "Do thyself no harm!" How like the blessed Master, who loved His enemies, prayed for them, and instructed us to do the same! The Christ-like word of kindness, "Do thyself no harm,' was used to bring the stout-hearted jailor down at the apostles' feet, crying out," Sirs, what must I do to be saved? "The result we are familiar with. Enough has been said to illustrate the difference between" an holy priesthood" and "'a royal priesthood." It is for us not only to enter into and enjoy the various relationships into which the grace of God has brought us, as in His most holy presence, but also to see how, when truly entered upon and enjoyed, they must give a complexion and a character to all our ways. If we really enjoy the blessedness of being inside the veil, where else can it put us here but "outside the camp," the religious camp? If we are conscious that we are consecrated or "made priests unto God," and feed upon that which He has provided for our sustenance in a clean place in His most holy presence, and offer up praise to God continually, what else could characterize us here but showing forth the virtues of Him who hath called us out of darkness into His marvelous light?
“Unto Him that loveth us, and hath washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion forever and ever. Amen.”