| September 26, 1999 |
Vol. II, No. 22
|
Are you a Christian? If so, you are a priest! You are also a minister. The Kingdom of God's Son is composed of saints who are priests and ministers --EVERY ONE OF THEM. "Unto him that loveth us, and loosed us from our sins by his blood; and he made us to be a kingdom, to be priests unto his God and Father..." (Rev. 1:5-6). Later, in Rev. 5:9-10, the "new song" says that the ones purchased unto God with the blood of the Lamb are made "a kingdom and priests."
The Greek word translated priest is HIERERUS. This word is found 33 times in the new covenant Scriptures. Eighteen times it is used in reference to the Levitical priests; eight times it refers to Christ, three times to Melchizedek, once to a pagan priest of Jupiter, and the other three times to every individual in the body of Christ.
In the gospel dispensation, the word "priest" is never limited to a special status group or caste in the church of the Lord. No evangelist, elder, or deacon was ever called a priest in any special distinctive sense excluding all other disciples. The whole body of believers are "a holy priesthood." Peter declares, "Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ... But ye are an elect race, a royal priesthood, a holy nation, a people for God's own possession" (1 Pet. 2:5, 9).
The exalted priesthood of Catholicism and some Protestant denominations is without biblical authority. The clergy-laity relationship is man's creation, not God's.
When God's people are divided into clergy-laity, the result will be that of a special "priesthood" will usurp for themselves alone the privileges which belong to all saints. This special clergy will make pretentious claims of authority, and eventually deny the right of private Bible study to the "laity." God's people, above all others, should guard against promoting or practicing the clergy idea where special powers to minister in things pertaining to God are given to a select few. We are ALL God's "clergy." Conversely, we are ALL God's "laity."
KLEEROS -- CLERGY. The Greek word KLEEROS means "a lot, an inheritance." This word is rendered as "heritage, inheritance, lot, lots, and part." We are ALL God's heritage, Col. 1:12. This word is never used to segregate or divide God's community into special segments. Every redeemed person, as he entered Christ, entered the "clergy!" The denominational professional clergy system is wholly foreign to the New Testament.
Under Judaism, there was a definite God-given distinction between the priest and the people. Only one of the tribe of Levi could be a priest, or a part of the "clergy" (Deut. 18:1-2). But all such distinctions are erased by the cross of Christ. Under the present reign of the Lord Jesus, God no longer has a special tribe or group ordained as priests. Rather, each and every child of the Father is to offer up spiritual sacrifices, Rom. 12:1-2; 1 Pet. 2:5.
LAOS -- LAITY. The word translated "laity" is the Greek word LAOS, and is found 141 times from Matthew through Revelation. It is commonly translated "people." Every time it is applied to the kingdom of heaven, it refers to ALL believers. Never does it refer to a segment distinguished from the "ministerial" or clergy class.
APPLICATION. Let us, in our generation, apply the truths of these passages. How often do the brethren behave and talk as if there was truly a clergy-laity distinction in the New Testament church?
"The clergy" is expected to be religious, use proper language, visit the sick, study the Bible, wear a tie, do the personal work, preach all the sermons, and be good mixers in the community. "The laity" pay the clergy to perform these religious duties for them while they can generally pursue their own affairs (Phil. 2:21), make more money, watch television, go fishing and have fun, and come to church on Sunday to "spectate" at the clergy's religious performance.
We cam be thankful that many brethren do not have these erroneous attitudes (this is not a "blanket condemnation"), but can one deny that, to various degrees, some brethren do have a "clergy-laity" concept? Have you never seen it? Then listen: "The preacher is the one who is supposed to do personal work; after all, what do we pay him that salary for? Don't bother me!"
Brethren, we all need a real sense of a vital, living relationship to our King. A responsible, knowledgeable, enthusiastic priesthood is the demand of the hour. Some need to stop being spectators and become participants. Get rid of the false idea that the church is to have a professional priesthood to minister in our behalf. Yes, a preacher is a minister, but so is the one who leads the singing, sweeps the floors, cuts the grass, feeds the hungry, or gives a cup of cold water to the thirsty.
When we title just one man "The Minister" we successfully convince all others that they are NOT ministers -- and that is why it is so hard to get them TO SERVE.
Every Christian is a minister! Every Christian is a priest! Are you serving? Are you sacrificing?
--Donald R. Givens via Gospel Guardian, 1973
After Jesus put the Pharisees to silence and defied their man-made regulations by healing on the Sabbath, Matthew 12:14-21 tells us, "The Pharisees went out and took counsel against Him, how they might destroy Him. But when Jesus knew it, He withdrew from there: and great multitudes followed Him, and He healed them all. And He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying: ‘Behold, My Servant when I have chosen, My beloved in whom My soul is well pleased; I will put My Spirit upon Him, and He will declare justice to the Gentiles. He will not quarrel nor cry out, nor will anyone hear His voice in the streets. A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory. And in His name Gentiles will trust.'"
This is one of the passages that gives insight as to why Jesus frequently requested of those He healed that they not spread abroad His deeds and draw attention to His actions. A careful reading of each passage where Jesus makes such requests will show that He was always dealing with Jews on those occasions. On the other hand, when He was dealing with Gentiles or Samaritans, He requested that they go and tell others. See Mark 5:19; John 4:16, and related passages.
The Scriptures suggest two basic reasons why Jesus sometimes requested that the recipients of His miracles not tell others what He had done. One reason, suggested by such passages as John 2:4; 7:30; 8:20 and Matt. 7:9, is that Jesus did not want to arouse the animosity and hatred of the Jewish leaders before He had time to accomplish His mission. He knew that they would seek and accomplish His crucifixion, but it must not happen until the time was right.
The second reason, more clearly stated, is found in our text. By Jesus' behavior, He fulfilled the passage in Isa. 42:1-4. He had not come to quarrel with the Pharisees and cry aloud in the streets. His message was one of deliverance to those who recognized their needs "and the common people heard Him gladly" (Mark 12:37). The Jewish leaders came to hate and despise Him, but the outcasts, tax collectors and sinners gladly accepted His message and mission of mercy. His mission was also destined to reach out and include the Gentiles. Multitudes of them would eventually come to trust in His name.
His same message of mercy extends to us today. "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matt. 11:28).
--CRJ
"Count your blessings, not your woes."