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 Perhaps
no single doctrinal principle has more greatly effected
Reformation and Restoration, than “the priesthood of
believers,” yet many of our brethren today scarcely know the
expression. As we read much of man’s struggle against
ecclesiastical hierarchy, in preparation for our historical
series (p.4), we wished all our readers could follow the story
line by line instead of having to take our boiled down version
of it. And we decided to use this page for a brief scripture
study on the subject.
Isaiah
prophesied the redeemed of the new covenant would be “priests
of Jehovah” (61:1-6, 66:18-21), and Jesus relates that day to
His day (Lu. 4:17-21). Physical Israel was called “a kingdom
of priests” (Ex. 19:6), and although the people apparently
forfeited this right (Ex. 20:19 Deut. 5:23-f), the language is
applied anew to spiritual Israel, God’s people of the New
Covenant. In Heb. 7: Christ is declared to be our High Priest
“after the order of Melchisedec” — who was both King and
Priest. Then 1 Pet. 2:5 says that Christians are “a holy
priesthood, to offer up spiritual sacrifices, acceptable to God
by Jesus Christ.” As if to clinch the matter, the 9th. verse
of that chapter says we are a “chosen generation, a royal
priesthood, a holy nation, a peculiar people.” The priesthood
is both
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and royal, conforming to our High
Priest who is both Priest and King.
The
Christian’s life is described in terms of priestly service
(Rom. l2:1). In Rev. 1:5 and 5:10 saints are called “priests
and kings” or “a kingdom, priests” (A.S.) which is the
language of Ex. 19:6. A general priesthood (all saints) is well
established in the N. T., and we have now but to note some
consequences of this truth.
Since
all saints are priests, the church has no “clergy-laity”
distinctions. Christ said, Matt. 23:8, “One is your Master,
even Christ, and all ye are brethren.” Concerning high
positions and arbitrary rule, Christ said, “It shall not be so
among you” (Matt. 20:26). A direct and immediate relationship
exists between saints and God, through Christ (1 Tim. 2:5), and
no other mediator is needed. The overseers have a function
to perform, but are not “officers” in any hierarchal
sense. (Study the Greek text of 1 Tim. 3:1). God’s church has
no official “administrators” of baptism, the Lord’ s
Supper, etc.; nor does “the church” have to validate such
matters. The J.W.’s concept of 144,000 special elect is a
contradiction of the general priesthood principle. And on the
positive side, purity and obligation to serve is demanded of
each saint.
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