School of Jesus Disciples Eph 4:2-3
2011.08.05 12:23
School of Jesus Disciples Eph 4:2-3
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“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라”
But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. II Tim 4:5
Devotional to JDs,
The Works Of Jonathan Edwards
PART–II On “Royal Priesthood”
성도의 왕같은 제사장의 의미
JONATHAN EDWARDS (1703-1758)
WITH A MEMOIR BY SERENO E. DWIGHT
REVISED AND CORRECTED BY
EDWARD HICKMAN
ivThe Banner of Truth Trust
THE BANNER OF TRUTH TRUST
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PO Box 621, Carlisle , Pennsylvania 17013, USA
First published 1834This edition published 1974Reprinted 1976Reprinted 1979Reprinted 1984Reprinted 1987Reprinted 1990Reprinted 1992Reprinted 1995
Printed and bound in Great Britain at
The Bath Press, Avon
PART–II On “Royal Priesthood”
오직 너희는 택하신 족속이요 왕 같은 제사장들이요 거룩한 나라요 그의 소유된 백성이니 이는 너희를 어두운 데서 불러 내어 그의 기이한 빛에 들어가게 하신 자의 아름다운 덕을 선전하게 하려 하심이라 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; I Peter 2:9
@Umei'" de; gevno" ejklektovn, basivleion iJeravteuma, e[qno" a{gion, lao;" eij" peripoivhsin, o{pw" ta;" ajreta;" ejxaggeivlhte tou' ejk skovtou" uJma'"
kalevsanto" eij" to; qaumasto;n aujtou' fw'": '
II. True Christians are a royal priesthood.
The two offices of king and priest were accounted very honourable both among Jews and heathens; but it was a thing not known under the law of Moses, that the same person should sustain both those offices in a stated manner; and while Moses himself is said to have been king in Jeshurun, yet his brother Aaron was the high priest. Those who were kings by divine appointment in Israel , were of another tribe from the priesthood, viz. the tribe of Judah . Before the giving the law we have an instance of one who was both king and priest, viz. Melchizedek. Gen. xiv. 18. “And Melchizedek, king of Salem , brought forth bread and wine; and he was the priest of the most high God.”
Christ – King-High Priest after the order of Melchizedek
Therefore, in some of the prophecies of Christ, it is spoken of as a remarkable thing of him, that he should be a priest after the order of Melchizedek. Psal. cx. 4. “The Lord hath sworn and will not repent; thou art a priest for ever, after the order of Melchizedek.” The same again is prophesied of as a wonderful thing by Zechariah, that he should be a priest upon a throne. Zech. vi. 13. “Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both.” In this respect the gospel dispensation differs from the legal, that it reveals the compatibleness of the two offices.
One person, Jesus Christ, is antitype of both kings and priests, under the law; and as it is the will of Christ, who became in all things like unto us, that his disciples should in many things become like unto him, so it is in this among others. As Christ is the Son of God, so those that are Christ’s are the children of God; as Christ is the heir of God, so, as Christ liveth, it is his will that they should live also. As Christ rose from the dead, so it is the will of Christ that his saints should rise also. As Christ is in heaven in glory, so it is the will of Christ that they should be with him where he is. So, as Christ is both King and Priest, so shall believers be made kings and priests. What is said in the text, is either with respect to what they now are, or what they shall be hereafter.
The apostle says, “ye are a royal priesthood;” that is, ye have those honours in reversion. Christians are kings here, as a king who is in his minority; who, though the crown is his right, has not yet Come actually to reign. They are indeed in an exalted state while here, but not as they will be hereafter. Christians while here are indeed priests, but not as they will be. Christians are called kings, and priests here, in this world. Rev. i. 6. “And hath made us kings and priests unto God and his Father.” But in Rev. v. the saints in heaven speak of this as the consequence of their glory and exaltation. Rev. v. 9, 10. “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; that we should reign on the earth.”
1. Christians are kings.
When Christians are called kings, the Scriptures include both what they actually have in this world, and what they have in a future state. The reward which our Lord Jesus promised to his disciples, was a kingdom. Luke xxii. 29. “And I appoint unto you a kingdom, as my Father hath appointed unto me.” Christians, having this promise, are therefore heirs of a kingdom here, which they are hereafter to receive. James ii. 5. “Hearken, my beloved brethren; hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”
The reward of the saints is represented as a kingdom, because the possession of a kingdom is the height of human advancement in this world, and as it is the common opinion that those who have a kingdom have the greatest possible happiness. The happiness of a kingdom, or royal state, for which it is so much admired by mankind, consists in these things:
First The honour of a kingdom.
Secondly. The possessions of kings.
Thirdly. The government or authority of kings.
Rev. xxi. 7. “He that over-cometh shall inherit all
things; and I will be his God, and he shall be my son
Now with respect to each of these, the happiness of the saints is far greater than that of the kings and greatest potentates in the world.
(1) First. True Christians will be advanced to honours far above those of earthly kings, they will have a vastly higher dignity than any princes. If these are nobly descended, it is not so great an honour as to be the sons of God; if they are nobly educated, and have their minds formed for government, and have princely qualifications, these qualifications are not so honourable as those with which God endows his saints, whose minds he fills with divine knowledge, and gives them true and perfect holiness.
Princes appear honourable from their outward enjoyment of honour and dignity, their royal robes, their stately palaces, and their splendid equipage. But these are not so honourable as those white robes, those inherent ornaments, with which the saints shall appear in heaven, with which they ”shall shine forth as the sun in the kingdom of their Father.” What is a king’s palace to those mansions in heaven, that Christ prepares for his saints? The honour of the creature consists in likeness and nearness to the Creator in heaven. The saints shall be like him, for they shall see him as he is; they shall be most near to him, shall be admitted to a most intimate fellowship.
(2)Secondly. The saints shall have greater and more extensive possessions than any earthly monarch. One reason for which the state of kings is admired, is their wealth; they have the most precious things laid up in their treasures. We read of the peculiar treasure of kings. Eccles. ii. 8. “I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts;” that is, the peculiar treasure of other kings. David conquered and subdued many kings, and spoiled their peculiar treasure, which fell to his son Solomon.
But the precious treasures of kings are not to be compared to those precious things which Christ will give his saints in another world; the gold tried in the fire that Christ has purchased with his own blood, those precious jewel?, those graces and joys of his Spirit, and that beauty of mind with which he will endow them. King’s possessions are very extensive; especially were they thus, when kings were generally absolute, and their whole dominions, their subjects and their fortunes, were looked upon as their possessions.
But these fall short of the extensive possessions of the saints, who possess all things; they are the heirs of God, and all that is God’s is theirs so far as it can contribute to their happiness. Rev. xxi. 7. “He that over-cometh shall inherit all things; and I will be his God, and he shall be my son.” 1 Cor. iii. 21, 22. “Therefore let no man glory in men, for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.”
Thirdly. The saints shall also be advanced to the authority of kings. Christ has appointed to them a kingdom, and in that kingdom they shall reign. It is promised concerning the saints, that they shall reign. Rev. v. 10. “And hath made us unto our God kings and priests: and we shall reign on the earth.” Rev. xxii. 5. “And there shall be no night there: and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.” It is evident that they shall have a kingdom with respect to rule and government, as appears, Rev. ii. 26, 27. “And he that overcometh, and keepeth my works unto the end, to him will I give power over all nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.”
But we must see that we rightly understand this. They shall not be appointed by God as sovereigns of the world, without any superior to direct them; neither shall they be properly deputies or viceroys, as king Agrippa and some other kings were the deputies of the Roman emperors; but they shall reign in fellowship with Christ as joint heirs; they shall reign in the same kingdom with him, and shall have the happiness of having things done according to their will as much as if their own wills were paramount. Christ wills their will. All things will be disposed in the best manner for them, and to promote their happiness. “To him that overcometh will I grant to sit with me in my throne; even as I also overcame, and am set down with my Father in his throne.” – Rev 3:21
The reigning of the saints will consist partly in judging; for the saints shall judge the world, angels and men with Christ. Matt. xix. 28. “And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, he also shall sit upon twelve thrones, judging the twelve tribes of Israel .” 1 Cor. vi. 2, 3. “Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life!” How earnestly do men seek a kingdom! What fatigues, what dangers, what bloodshed, will they not encounter!
In seeking conversion, you seek a kingdom. You who are poor, you who are children, have opportunity to obtain a kingdom; to advance yourselves to higher dignity, to more substantial honours, to greater possessions, to more precious treasures, to be clothed in robes of richer splendour, and to fill a loftier throne, than those enjoyed by the greatest earthly monarchs. It is a crown that you are to run for, an incorruptible crown, to be given you by the Great King of heaven, and to be worn by you as long as his throne shall endure.
What encouragement is here afforded to the saints under afflictions and reproaches; what are they, to the worth and honour of a heavenly kingdom? When you shall have a crown of glory placed on your head, and be seated on Christ’s throne, and shine forth as the light, and are seated at his royal banquet, then you will suffer no more for ever; all trouble, all reproach, shall be driven away; you will be too high to be reached by the malice of men and devils, and shall soon forget all your sorrows.
2. True Christians are priests of God.
The priesthood under the law was a very honourable and sacred office. Heb. v. 4. “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.” It was on account of this honour that those proud men, Korah and his company, envied Aaron; and God asserted and vindicated Aaron’s right to it, by causing his rod to bud.
It was an honour which, before the giving of the law, when every particular family was wont to offer sacrifices for themselves, that the first-born used to claim, and therefore the birthright was so much esteemed and valued. Therefore Jacob had such a desire of having the birthright of his brother Esau, and Esau’s despising of it is spoken of as a great instance of his profaneness. A priest is said to be a chief man among his people. Lev. xxi. 4. “But he shall not defile himself, being a chief man among his people, to profane himself.” Because the office of the priesthood was so honourable, it is noticed as a wicked contempt of it in several wicked kings, that they made of the meanest of the people priests. The office was so honourable, that a king, Uzziah, coveted the honour of it, and it is mentioned as an instance of his pride that he did so. 2 Chron. xxvi. 16. “But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense.”
And it was a very sacred office, and that above all other offices; and therefore those things were forbidden the priest that were lawful for all others; such as to be defiled for the dead, or to take to wife one that is put away from her husband: and the reason is given, Levit. xxi. 6. “They shall be holy unto their God, and not profane the name of their God, for the offerings of the Lord made by fire, and the bread of their God, they do offer; therefore they shall be holy. They shall not take a wife that is a whore, or profane, neither shall they take a woman put away from her husband; for he is holy unto his God. Thou shall sanctify him therefore, for he offereth the bread of thy God, he shall be holy unto thee: for I, the Lord, which sanctify you, am holy.”
Jesus Christ is the only proper priest that is to offer sacrifices, and make atonement for sin, under the New Testament. He was the priest of whom all the priests of old were typical. But yet all believers are herein in a measure conformed to their head, and assimilated to him. The priesthood now is no longer confined to one family, to Aaron and his sons, but all the true Israel are priests. Every true Christian hath a work and office that is as sacred as that of the priests was under the law, and every one is advanced to a like honour, and indeed to a greater.
But how every true Christian is a priest of God will appear in the
following things.
(1)First. Every true Christian is allowed as near an access to God, and as free a use of the sacred things, as the priests were of old. God under the law dwelt in the tabernacle and temple, that were the symbol of his presence, and those places were holy. The seed of Aaron might go into the holy place to minister before the Lord, but if any other came nigh, he was to be put to death. Numb. iii. 10. “And thou shall appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh, shall be put to death.”
But now all are allowed to come nigh, we are all allowed a free access to God, to come with boldness and confidence. God’s people are not kept at such a distance now as they were under the law. The church then was in its minority, and the heir, while a child, differs nothing from a servant. The servant is not allowed the free access of a child, he is kept more at a distance with fear and dread. Agreeably to the nature of that dispensation, there were not those special discoveries of the grace and love of God that are now made, and which invite rather than forbid near access.
When God was wont to appear to the children of Israel , it was more with terror and manifestations of awful majesty, and not so much with the discoveries of grace as now. When God appeared on mount Sinai, it was in flaming fire, and with thunder, and lightning, and earthquakes; but in how different a manner did he appear, when he appeared in the person of Christ, with mildness, and gentleness, and love! There is much the same difference between us and them with respect to the liberty of access to God, as there was between the liberty of access of the children of Israel at mount Sinai, and the liberty which Christ’s disciples had of approach to him when he was upon earth.
At mount Sinai, only Moses and Aaron, and Na-dab and Abihu, were allowed to come up into the mount, and none but Moses was to approach nigh. Exod. xxiv. 1. “And he said unto Moses, Come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel ; and worship ye afar off.” But if any other presumed to touch the mount, God would break forth upon him. But Christ’s disciples used daily to converse with him, as an intimate friend. Heb. xii. 18. “For ye are not come unto the mount that might not be touched, and that burneth with fire, nor unto blackness, and darkness, and tempest.” Yea, Christians are now allowed as near an approach unto God, as the high priest himself, who was allowed a much nearer approach than any of the other priests.
God’s dwelling-place was the temple, but more especially was it in the holy of holies, in the mercy-seat between the cherubim. There was a veil which separated that part of the temple from the rest, and no one might ever enter that veil but the high priest, and that but once a year; not oftener, upon pain of death. Lev. xvi. 2. “And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place, within the veil before the mercy-seat, which is upon the ark, that he die not: for I will appear in the cloud upon the mercy-seat.” The way into the holiest of all was not as yet made manifest, but now it is. Heb. ix. 7, 8. “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Holy Ghost thus signifying, that the way into the holiest of all was not yet made manifest, while as yet the first tabernacle was standing.”
But now we are all allowed as near an access to God as the high priest only was under the law, and with more freedom, for he might approach but once a year; but Christians may approach boldly at all times, through the blood of Christ, without any danger of dying. Heb. iv. 16. “Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” The throne of grace and the mercy-seat are the same thing. Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the veil, that is to say, his flesh; and having a high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”
That access into the holiest of all was allowed to all under the gospel, and at any time: it was signified by the rending of the veil upon the death of Christ, for then was that blood shed by which we have access. Matt. xxvii. 50, 51. “Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent.”
But especially will the access of saints in another world be much more near and familiar than that of the high priest. They shall not only enter into the holy of holies, but shall dwell with God in it, for heaven is the holiest of all. They shall then dwell in God’s presence, they shall see his face, which no man can see and live. In this world, though there is greater liberty of access than there was of old, yet still Christians are kept at a great distance from God in comparison of what they will be in heaven, where they shall be admitted even to higher privileges than Moses in the mount, when he besought God to show him his glory. They shall then see with open face, and shall know as they are known.
(2)Secondly. Christians are a priesthood with respect to their offerings to God. The principal part of the work of the priests of old was to offer sacrifice, and to burn incense. As the priests of old offered sacrifice, so the work of Christians is to offer up spiritual sacrifices to God. 1 Pet. ii. 5. “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” And here,
<I> 1st. Christians offer up their own hearts to God in sacrifice: they dedicate themselves to God. Rom. vi. 13. “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.” The Christian gives himself to God freely as of mere choice; he does it heartily; he desires to be God’s, and to belong to no other; he gives all the faculties of his soul to God. He gives God his heart, and it is offered to God as a sacrifice in two ways.
Of these, the first is, when the heart is broken for sin. A sacrifice, before it can be offered, must be wounded and slain. The heart of a true Christian is first wounded by a sense of sin, of the great evil and danger of it, and is slain with godly sorrow and true repentance. When the heart truly repents, it dies unto sin. Repentance is compared unto a death in the word of God. Rom. vi. 6, 7, 8. “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”
Gal. ii. 20. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” As Christ, when he was offered, was offered broken upon the cross; so there is some likeness to this, when a soul is converted; the heart is offered to God slain and broken. Ps. li. 17. “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.”
The second way is, when a Christian offers his heart to God, flaming with love. The sacrifice of old was not only to be slain, but to be burnt upon the altar; it was to ascend in flame and smoke, and so to be a sweet savour to God.
That fire upon the altar was a type of two things; it was a type of the fire of the wrath of God, and it was also a type of the fire of the Spirit of God, or of divine love. The Holy Ghost is often compared to fire. With respect to the former, Christ alone is the sacrifice offered in the flame of God’s wrath; but with regard to the latter, the hearts of the children of men are offered in the flame of divine love, and ascend up to God in that flame. This divine love is fire from heaven, as the fire upon the altar of old was. When a soul is drawn to God in true conversion, fire comes down from God out of heaven, in which the heart is offered in sacrifice, and the soul is baptized with the Holy Ghost and with fire.
Offer up their hearts wholly to God in the flame of love.
In many of the sacrifices that were offered, only the fat about the inwards was burnt upon the altar; which fat of the inwards thus rising in flame, represented the offering of the soul. It is that which God looks at; it is that which must be offered in sacrifice to God. Especially hereafter, when the saints will he made priests in a more glorious manner than at present, will they offer up their hearts wholly to God in the flame of love. They shall, as it were, all be transformed into love, as burning oil is transformed into flame; and so, in that flame, shall they ascend up to God. Their souls will be as the angels, who are as a flame of fire not only for activity in God’s service, but for love too. They shall be a flame ever burning, which shall burn longer than the fire upon the altar in Israel , that never went out, from the time that fire came down out of heaven in the wilderness, till the carrying away into Babylon .
<II> 2nd. This spiritual priesthood offers to God the sacrifice
of praise.
Many of their sacrifices under the law were sacrifices of peace-offerings, which were mostly for thanksgiving and praise. But the spiritual sacrifice of the hearty and sincere praises of a saint, are more acceptable to God than all the bulls, and rams, and he-goats that they offered. The heartfelt praises of one true Christian, are of more account with God than all those two and twenty thousand oxen, and a hundred and twenty thousand sheep, which Solomon offered to God at the dedication of the temple, as a sacrifice of peace-offerings.
Praise is called a sacrifice. Heb. xiii. 15. “By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.” Ps. 50:13, 14. “Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the Most High;” ver. 23. “Whoso offereth praise, glorifieth me; and to him that ordereth his conversation(conduct) aright, will I show the salvation of God;” Ps. lxix. 30, 31. “I will praise the name of God with a song, and will magnify him with thanksgiving. This also shall please the Lord better than an ox or bullock that hath horns and hoofs.” Praises are therefore in Hosea called calves of our lips, because they are like calves offered in sacrifice;
Hosea xiv. 2. “Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously; so will we render the calves of our lips.” Only true Christians offer those sacrifices. However hypocrites pretend to praise God, and to offer thanksgiving to him, yet they, being insincere, offer not sacrifices with which God is well pleased; they offer not spiritual sacrifices, and therefore they are not of the spiritual priesthood. In heaven especially are the saints a holy priesthood upon this account; whose work it is for ever to offer these sacrifices to God, who cease not day nor night to praise God and sing forth their ardent joyful Hallelujahs. They sing a new song, a song that never will end, and never will grow old.
3rd. The next sacrifice which is offered by this spiritual priesthood, is obedience, sincere obedience.
The sacrifices under the law did not only represent Christ’s satisfying for sin by suffering, but they also represented Christ’s obeying in suffering; for the sacrifices under the law were not only for propitiation, but they were for purchasing benefits, and so typified not only the satisfaction, but merit, which was by obedience. Ps. xl. 6, 7, 8. “Sacrifice and offering thou didst not desire: mine ears hast thou opened; burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart.” And though the obedience of saints has no merit, yet it is pleasing and acceptable to God; it is as a sweet-smelling savour, and is compared to sacrifices, and preferred before them.
1 Sam. xv. 22. “And Samuel said, Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” Christians, by offering obedience to God in their lives and conversation, do what the apostle calls offering their bodies to be a living sacrifice, holy and acceptable to God, as their reasonable service. They offer their bodies, that is, they dedicate their bodies, to holy uses and purposes; they yield their members as instruments of righteousness unto holiness. The soul, while here, acts externally by the body. And in this Christians serve God; they yield their eyes, their ears, their tongues, their hands, and feet, as servants to God, to be obedient to the dictates of his word, and of his Holy Spirit in the soul.
4th. Another sacrifice which we shall mention as offered by this spiritual priesthood, is charity, or expressions of Christian love in gifts to others. If the (rift flows from a spirit of Christian love, although it he but a cup of cold water, it is an acceptable sacrifice to God. And indeed whatsoever is given for a pious use, if it be to promote religion, and uphold the public worship of God, or to benefit a particular person, if it be done from a good spirit, it is a Christian sacrifice. Heb. xiii. 16. “But to do good, and to communicate, forget not; for with such sacrifices God is well pleased.”
But sacrifices of this kind may principally be ranked under two heads; of which the first is,
Liberality to ministers of the gospel. The priests of old lived upon the sacrifices that were offered to God, and what is now offered to ministers for their comfortable and honourable support Christ looks upon as offered to himself. “He that receiveth you, receiveth me.” Matt. x. 40. Thus Paul says of those things that were sent him by his hearers, that it was a sacrifice acceptable and well pleasing to God.
Phil. iv. 14, &c. ” Notwithstanding ye have well done that ye did communicate with my affliction. Now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia , no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because that I desire a gift: but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.”
The second is bounty to the poor. Christ accepts what is done to them as being done to himself. Matt. xxv. 40. “And the King shall answer, and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” This God prefers before the legal sacrifices. Hosea vi. 6. “I desire mercy, and not sacrifice; and the knowledge of God more than burnt-offerings.”
5th. Another offering of this spiritual priesthood to God, is the prayer of faith. Though this is rather compared to incense in Scripture than to a sacrifice, yet it is equally an evidence of their priesthood. Incense was that sweet confection which we read of. Exod. xxx. 34. “And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices, with pure frankincense; of each shall there be a like weight.” These they were wont to burn upon the censer as they offered it, which made a most fragrant smell. That incense is a type of the merits of Jesus Christ, and seems also to be a type of the prayers of God’s people in faith of the former.
It was the custom, when the priest in the temple was burning incense, for the people to be praying without. Luke i. 10. “And the whole multitude of the people were praying without at the time of incense.” And gracious prayer is compared to incense. Psal. cxli. 2. “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.” The prayer of faith is as a fragrant savour to God, through the merits of him towards whom that faith is exercised.
REFLECTIONS. – Kingdom & Priests
1. Here are great motives for all earnestly to seek that they may become true Christians. It is a great honour to be priests of God. It was a great honour of old to be a priest under the law; it was a greater in some respects than to he a king; because they were nearer to God, and they in their work were more immediately concerned with him; it was a more holy and divine office. But more honourable is it to be of the spiritual priesthood. The access to God is nearer, and an infinitely greater privilege. Especially is the access to God which they will have in another world, where they shall see God, and shall converse with Christ as a man with his friend. If ever a king was ambitious of the honour of the legal priesthood, surely you may well desire the spiritual, which is an eternal priesthood.
Consider that you are capable of receiving this priesthood. Of old, those who were not of the posterity of Aaron, were incapable of the priesthood; it was in vain for them to seek it; but it is not in vain for you to seek this spiritual priesthood. Consider also that you have a call to it, you have warrant sufficient. It would be a dreadful presumption for you to seek this honour if you had not a call to it. Heb. v. 4. “No man taketh this honour unto himself, but he that is called of God, as was Aaron.”
But you are called; and now it would be presumption and profane contempt in you to refuse it; to refuse such an honour as God offers you. Take heed, therefore, that there be not among you any profane person as Esau, who for a morsel of meat sold his birthright, and sold the, priesthood that belonged to it. Take heed that you do not sell this spiritual priesthood for a morsel of meat, or for the trifles of this world, that you are not more concerned about a little worldly pelf or vain glory, than about that which is so sacred and honourable.
For direction, that you may be one of this spiritual priesthood, seek of God his holy anointing; that is, that God would pour out his Spirit in his sanctifying influences upon you. The priests of old were consecrated by the holy anointing oil. Exod. xxix. 7. “Then shall thou’ take the anointing oil, and pour it upon his head, and anoint him.” Exod. xxx. 30. “And thou shall anoint Aaron and his sons, and consecrate them that they may minister unto me in the priest’s office.” If you are here separated for this holy station and service, you must have that holy anointing of the Spirit of God, typified by the oil that was poured upon Aaron’s head; the holy anointing oil of God must be upon you.
2. Let all who profess themselves Christians take heed that they do not defile themselves and profane their sacred character. There was great strictness required of old of the priests, lest they should defile themselves and profane their office, and it was regarded as a dreadful thing to profane it. So holy a God hath threatened in the New Testament, that “if any man defile the temple of God , him will God destroy.” Cor. iii. 17. As Christians are here called the temple of God, so it is said, in the fifth verse, “Ye are a spiritual house, an holy priesthood.” Avoid the commission of all immoralities, or things that have a horrid filthiness in them, things that will dreadfully profane the sacred name by which you are called, and the sacred station wherein you are set.
Take heed especially of lascivious impurities. Such things were looked upon as defiling the holy office of the priesthood of old, insomuch, that if but a daughter of a priest was guilty of whoredom, she was to be burnt. Remember Hophni and Phineas, how sorely God dealt with them for profaning their office by their impurities; and with good Eli, that he was no more thorough to restrain them. God brought a curse upon the whole family which never was removed. God took away the priesthood from him, and took away the ark of the covenant from him and from Israel , and delivered it into captivity, and fulfilled his threatening, that there should not be an old man of his house for ever. Take heed of every sin: an allowing any sin whatever is a dreadful presumption of your holy character.
3. See that you well execute your office. Offer up your heart in sacrifice. Get and keep a near access to God. Come with boldness; offer up a heart broken for sin; offer it up flaming with love to God; offer praise to God; praise God for his glorious excellency; for his love and mercy. Consider what great things you have to praise God for; the redemption of Jesus Christ, his sufferings, his obedience, and the gift of that holiness, which makes you like unto God.
Be ready to distribute, willing to communicate, and do good; consider it as part of your office thus to do, to which you are called and anointed, and as a sacrifice well-pleasing to God; pity others in distress; be ready to help one another; God will have mercy and not sacrifice.
And be much in offering up your prayers to God; and see that all your offerings are offered upon the right altar, otherwise they will be abominable to God. Offer your hearts to God through Jesus Christ. In his name present the sacrifice of praise, obedience, charity:’ of prayer on the golden altar perfumed with the incense of Christ’s merits. Your reward will be to have this honour in heaven, to be exalted to that glorious priesthood, to be made a priest unto God for ever and ever.
Amen.
Rev. xxi. 7. “He that over-cometh shall inherit all
things; and I will be his God, and he shall be my son
Rev. xxi. 7. “He that over-cometh shall inherit all things; and I will be his God, and he shall be my son.” 1 Cor. iii. 21, 22. “Therefore let no man glory in men, for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.”
Rev. v. 10. “And hath made us unto our God kings and priests: and we shall reign on the earth.” Rev. xxii. 5. “And there shall be no night there: and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.”
Rev. ii. 26, 27. “And he that overcometh, and keepeth my works unto the end, to him will I give power over all nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.”
Rev. i. 6. “And hath made us kings and priests unto God, and
his Father: to him be glory and dominion, for ever and ever.”
JD-Class/Pastor P.K. Royal Priesthood–PART-II
BENEATH THE CROSS OF JESUS
Words: Elizabeth C. Clephane, 1868, Music: St. Christopher, Frederick C. Maker, 1881
Beneath the cross of Jesus I fain would take my stand,
The shadow of a mighty rock within a weary land;
A home within the wilderness, a rest upon the way,
From the burning of the noontide heat, and the burden of the day.
2.O safe and happy shelter, O refuge tried and sweet,
O trysting place where Heaven’s love and Heaven’s justice meet!
As to the holy patriarch that wondrous dream was given,
So seems my Savior’s cross to me, a ladder up to heaven.
3.There lies beneath its shadow but on the further side
The darkness of an awful grave that gapes both deep and wide
And there between us stands the cross two arms outstretched to save
A watchman set to guard the way from that eternal grave.
4.Upon that cross of Jesus mine eye at times can see
The very dying form of One Who suffered there for me;
And from my stricken heart with tears two wonders I confess;
The wonders of redeeming love and my unworthiness.
5.I take, O cross, thy shadow for my abiding place;
I ask no other sunshine than the sunshine of His face;
Content to let the world go by to know no gain or loss,
My sinful self my only shame, my glory all the cross.
FORWARDS -PIC -fom Pastor Kang, Thanks.
These are days of Elijah ! Please Click here down.
http://www.youtube.com/watch?v=rqTLsIyx3I0&feature=related
These are the days of Elijah –Brooklyn Tabernacle
Days of Elijah!
1.These are the days of ElijahDeclaring the Word of the
LordAnd these are the days of his servant, MosesRighteousness being restoredAnd these are the days of great trialOf famine and darkness and swordSo we are the voice in the desert cryingPrepare ye the way of the Lord CHORUS:Behold he comesRiding on a
cloudShining like the sunAt the trumpet's callLift your voiceIt's the year of jubileeOut of Zion's hill salvation comes 2. And these are the days of EzekielThe dry bones becoming as fleshAnd these are the days of his servant, DavidBuilding the temple
of praiseAnd these are the days of the harvestThe fields are all white in your worldAnd we are the laborers that are in your vineyarddeclaring the word of the Lord CHORUS 2X
There's no God like Jehovah (x8--modulate)There's no God like Jehovah (x8--modulate)There's no God like Jehovah (x7) CHORUS X2
743 S. Grandview St. L.A. CA 90057 Tel. (213)484-2795 Pastor P.K.
Every Monday Night 7:00 pm JD-class Email: peterkim123@sbcglobal.net
“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라”
But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. II Tim 4:5
Devotional to JDs,
The Works Of Jonathan Edwards
PART–II On “Royal Priesthood”
성도의 왕같은 제사장의 의미
JONATHAN EDWARDS (1703-1758)
WITH A MEMOIR BY SERENO E. DWIGHT
REVISED AND CORRECTED BY
EDWARD HICKMAN
ivThe Banner of Truth Trust
THE BANNER OF TRUTH TRUST
3 Murrayfield Road, Edinburgh EH12 6EL
PO Box 621, Carlisle , Pennsylvania 17013, USA
First published 1834This edition published 1974Reprinted 1976Reprinted 1979Reprinted 1984Reprinted 1987Reprinted 1990Reprinted 1992Reprinted 1995
Printed and bound in Great Britain at
The Bath Press, Avon
PART–II On “Royal Priesthood”
오직 너희는 택하신 족속이요 왕 같은 제사장들이요 거룩한 나라요 그의 소유된 백성이니 이는 너희를 어두운 데서 불러 내어 그의 기이한 빛에 들어가게 하신 자의 아름다운 덕을 선전하게 하려 하심이라 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; I Peter 2:9
@Umei'" de; gevno" ejklektovn, basivleion iJeravteuma, e[qno" a{gion, lao;" eij" peripoivhsin, o{pw" ta;" ajreta;" ejxaggeivlhte tou' ejk skovtou" uJma'"
kalevsanto" eij" to; qaumasto;n aujtou' fw'": '
II. True Christians are a royal priesthood.
The two offices of king and priest were accounted very honourable both among Jews and heathens; but it was a thing not known under the law of Moses, that the same person should sustain both those offices in a stated manner; and while Moses himself is said to have been king in Jeshurun, yet his brother Aaron was the high priest. Those who were kings by divine appointment in Israel , were of another tribe from the priesthood, viz. the tribe of Judah . Before the giving the law we have an instance of one who was both king and priest, viz. Melchizedek. Gen. xiv. 18. “And Melchizedek, king of Salem , brought forth bread and wine; and he was the priest of the most high God.”
Christ – King-High Priest after the order of Melchizedek
Therefore, in some of the prophecies of Christ, it is spoken of as a remarkable thing of him, that he should be a priest after the order of Melchizedek. Psal. cx. 4. “The Lord hath sworn and will not repent; thou art a priest for ever, after the order of Melchizedek.” The same again is prophesied of as a wonderful thing by Zechariah, that he should be a priest upon a throne. Zech. vi. 13. “Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both.” In this respect the gospel dispensation differs from the legal, that it reveals the compatibleness of the two offices.
One person, Jesus Christ, is antitype of both kings and priests, under the law; and as it is the will of Christ, who became in all things like unto us, that his disciples should in many things become like unto him, so it is in this among others. As Christ is the Son of God, so those that are Christ’s are the children of God; as Christ is the heir of God, so, as Christ liveth, it is his will that they should live also. As Christ rose from the dead, so it is the will of Christ that his saints should rise also. As Christ is in heaven in glory, so it is the will of Christ that they should be with him where he is. So, as Christ is both King and Priest, so shall believers be made kings and priests. What is said in the text, is either with respect to what they now are, or what they shall be hereafter.
The apostle says, “ye are a royal priesthood;” that is, ye have those honours in reversion. Christians are kings here, as a king who is in his minority; who, though the crown is his right, has not yet Come actually to reign. They are indeed in an exalted state while here, but not as they will be hereafter. Christians while here are indeed priests, but not as they will be. Christians are called kings, and priests here, in this world. Rev. i. 6. “And hath made us kings and priests unto God and his Father.” But in Rev. v. the saints in heaven speak of this as the consequence of their glory and exaltation. Rev. v. 9, 10. “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; that we should reign on the earth.”
1. Christians are kings.
When Christians are called kings, the Scriptures include both what they actually have in this world, and what they have in a future state. The reward which our Lord Jesus promised to his disciples, was a kingdom. Luke xxii. 29. “And I appoint unto you a kingdom, as my Father hath appointed unto me.” Christians, having this promise, are therefore heirs of a kingdom here, which they are hereafter to receive. James ii. 5. “Hearken, my beloved brethren; hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”
The reward of the saints is represented as a kingdom, because the possession of a kingdom is the height of human advancement in this world, and as it is the common opinion that those who have a kingdom have the greatest possible happiness. The happiness of a kingdom, or royal state, for which it is so much admired by mankind, consists in these things:
First The honour of a kingdom.
Secondly. The possessions of kings.
Thirdly. The government or authority of kings.
Rev. xxi. 7. “He that over-cometh shall inherit all
things; and I will be his God, and he shall be my son
Now with respect to each of these, the happiness of the saints is far greater than that of the kings and greatest potentates in the world.
(1) First. True Christians will be advanced to honours far above those of earthly kings, they will have a vastly higher dignity than any princes. If these are nobly descended, it is not so great an honour as to be the sons of God; if they are nobly educated, and have their minds formed for government, and have princely qualifications, these qualifications are not so honourable as those with which God endows his saints, whose minds he fills with divine knowledge, and gives them true and perfect holiness.
Princes appear honourable from their outward enjoyment of honour and dignity, their royal robes, their stately palaces, and their splendid equipage. But these are not so honourable as those white robes, those inherent ornaments, with which the saints shall appear in heaven, with which they ”shall shine forth as the sun in the kingdom of their Father.” What is a king’s palace to those mansions in heaven, that Christ prepares for his saints? The honour of the creature consists in likeness and nearness to the Creator in heaven. The saints shall be like him, for they shall see him as he is; they shall be most near to him, shall be admitted to a most intimate fellowship.
(2)Secondly. The saints shall have greater and more extensive possessions than any earthly monarch. One reason for which the state of kings is admired, is their wealth; they have the most precious things laid up in their treasures. We read of the peculiar treasure of kings. Eccles. ii. 8. “I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts;” that is, the peculiar treasure of other kings. David conquered and subdued many kings, and spoiled their peculiar treasure, which fell to his son Solomon.
But the precious treasures of kings are not to be compared to those precious things which Christ will give his saints in another world; the gold tried in the fire that Christ has purchased with his own blood, those precious jewel?, those graces and joys of his Spirit, and that beauty of mind with which he will endow them. King’s possessions are very extensive; especially were they thus, when kings were generally absolute, and their whole dominions, their subjects and their fortunes, were looked upon as their possessions.
But these fall short of the extensive possessions of the saints, who possess all things; they are the heirs of God, and all that is God’s is theirs so far as it can contribute to their happiness. Rev. xxi. 7. “He that over-cometh shall inherit all things; and I will be his God, and he shall be my son.” 1 Cor. iii. 21, 22. “Therefore let no man glory in men, for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.”
Thirdly. The saints shall also be advanced to the authority of kings. Christ has appointed to them a kingdom, and in that kingdom they shall reign. It is promised concerning the saints, that they shall reign. Rev. v. 10. “And hath made us unto our God kings and priests: and we shall reign on the earth.” Rev. xxii. 5. “And there shall be no night there: and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.” It is evident that they shall have a kingdom with respect to rule and government, as appears, Rev. ii. 26, 27. “And he that overcometh, and keepeth my works unto the end, to him will I give power over all nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.”
But we must see that we rightly understand this. They shall not be appointed by God as sovereigns of the world, without any superior to direct them; neither shall they be properly deputies or viceroys, as king Agrippa and some other kings were the deputies of the Roman emperors; but they shall reign in fellowship with Christ as joint heirs; they shall reign in the same kingdom with him, and shall have the happiness of having things done according to their will as much as if their own wills were paramount. Christ wills their will. All things will be disposed in the best manner for them, and to promote their happiness. “To him that overcometh will I grant to sit with me in my throne; even as I also overcame, and am set down with my Father in his throne.” – Rev 3:21
The reigning of the saints will consist partly in judging; for the saints shall judge the world, angels and men with Christ. Matt. xix. 28. “And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, he also shall sit upon twelve thrones, judging the twelve tribes of Israel .” 1 Cor. vi. 2, 3. “Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life!” How earnestly do men seek a kingdom! What fatigues, what dangers, what bloodshed, will they not encounter!
In seeking conversion, you seek a kingdom. You who are poor, you who are children, have opportunity to obtain a kingdom; to advance yourselves to higher dignity, to more substantial honours, to greater possessions, to more precious treasures, to be clothed in robes of richer splendour, and to fill a loftier throne, than those enjoyed by the greatest earthly monarchs. It is a crown that you are to run for, an incorruptible crown, to be given you by the Great King of heaven, and to be worn by you as long as his throne shall endure.
What encouragement is here afforded to the saints under afflictions and reproaches; what are they, to the worth and honour of a heavenly kingdom? When you shall have a crown of glory placed on your head, and be seated on Christ’s throne, and shine forth as the light, and are seated at his royal banquet, then you will suffer no more for ever; all trouble, all reproach, shall be driven away; you will be too high to be reached by the malice of men and devils, and shall soon forget all your sorrows.
2. True Christians are priests of God.
The priesthood under the law was a very honourable and sacred office. Heb. v. 4. “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.” It was on account of this honour that those proud men, Korah and his company, envied Aaron; and God asserted and vindicated Aaron’s right to it, by causing his rod to bud.
It was an honour which, before the giving of the law, when every particular family was wont to offer sacrifices for themselves, that the first-born used to claim, and therefore the birthright was so much esteemed and valued. Therefore Jacob had such a desire of having the birthright of his brother Esau, and Esau’s despising of it is spoken of as a great instance of his profaneness. A priest is said to be a chief man among his people. Lev. xxi. 4. “But he shall not defile himself, being a chief man among his people, to profane himself.” Because the office of the priesthood was so honourable, it is noticed as a wicked contempt of it in several wicked kings, that they made of the meanest of the people priests. The office was so honourable, that a king, Uzziah, coveted the honour of it, and it is mentioned as an instance of his pride that he did so. 2 Chron. xxvi. 16. “But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense.”
And it was a very sacred office, and that above all other offices; and therefore those things were forbidden the priest that were lawful for all others; such as to be defiled for the dead, or to take to wife one that is put away from her husband: and the reason is given, Levit. xxi. 6. “They shall be holy unto their God, and not profane the name of their God, for the offerings of the Lord made by fire, and the bread of their God, they do offer; therefore they shall be holy. They shall not take a wife that is a whore, or profane, neither shall they take a woman put away from her husband; for he is holy unto his God. Thou shall sanctify him therefore, for he offereth the bread of thy God, he shall be holy unto thee: for I, the Lord, which sanctify you, am holy.”
Jesus Christ is the only proper priest that is to offer sacrifices, and make atonement for sin, under the New Testament. He was the priest of whom all the priests of old were typical. But yet all believers are herein in a measure conformed to their head, and assimilated to him. The priesthood now is no longer confined to one family, to Aaron and his sons, but all the true Israel are priests. Every true Christian hath a work and office that is as sacred as that of the priests was under the law, and every one is advanced to a like honour, and indeed to a greater.
But how every true Christian is a priest of God will appear in the
following things.
(1)First. Every true Christian is allowed as near an access to God, and as free a use of the sacred things, as the priests were of old. God under the law dwelt in the tabernacle and temple, that were the symbol of his presence, and those places were holy. The seed of Aaron might go into the holy place to minister before the Lord, but if any other came nigh, he was to be put to death. Numb. iii. 10. “And thou shall appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh, shall be put to death.”
But now all are allowed to come nigh, we are all allowed a free access to God, to come with boldness and confidence. God’s people are not kept at such a distance now as they were under the law. The church then was in its minority, and the heir, while a child, differs nothing from a servant. The servant is not allowed the free access of a child, he is kept more at a distance with fear and dread. Agreeably to the nature of that dispensation, there were not those special discoveries of the grace and love of God that are now made, and which invite rather than forbid near access.
When God was wont to appear to the children of Israel , it was more with terror and manifestations of awful majesty, and not so much with the discoveries of grace as now. When God appeared on mount Sinai, it was in flaming fire, and with thunder, and lightning, and earthquakes; but in how different a manner did he appear, when he appeared in the person of Christ, with mildness, and gentleness, and love! There is much the same difference between us and them with respect to the liberty of access to God, as there was between the liberty of access of the children of Israel at mount Sinai, and the liberty which Christ’s disciples had of approach to him when he was upon earth.
At mount Sinai, only Moses and Aaron, and Na-dab and Abihu, were allowed to come up into the mount, and none but Moses was to approach nigh. Exod. xxiv. 1. “And he said unto Moses, Come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel ; and worship ye afar off.” But if any other presumed to touch the mount, God would break forth upon him. But Christ’s disciples used daily to converse with him, as an intimate friend. Heb. xii. 18. “For ye are not come unto the mount that might not be touched, and that burneth with fire, nor unto blackness, and darkness, and tempest.” Yea, Christians are now allowed as near an approach unto God, as the high priest himself, who was allowed a much nearer approach than any of the other priests.
God’s dwelling-place was the temple, but more especially was it in the holy of holies, in the mercy-seat between the cherubim. There was a veil which separated that part of the temple from the rest, and no one might ever enter that veil but the high priest, and that but once a year; not oftener, upon pain of death. Lev. xvi. 2. “And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place, within the veil before the mercy-seat, which is upon the ark, that he die not: for I will appear in the cloud upon the mercy-seat.” The way into the holiest of all was not as yet made manifest, but now it is. Heb. ix. 7, 8. “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Holy Ghost thus signifying, that the way into the holiest of all was not yet made manifest, while as yet the first tabernacle was standing.”
But now we are all allowed as near an access to God as the high priest only was under the law, and with more freedom, for he might approach but once a year; but Christians may approach boldly at all times, through the blood of Christ, without any danger of dying. Heb. iv. 16. “Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” The throne of grace and the mercy-seat are the same thing. Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the veil, that is to say, his flesh; and having a high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”
That access into the holiest of all was allowed to all under the gospel, and at any time: it was signified by the rending of the veil upon the death of Christ, for then was that blood shed by which we have access. Matt. xxvii. 50, 51. “Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent.”
But especially will the access of saints in another world be much more near and familiar than that of the high priest. They shall not only enter into the holy of holies, but shall dwell with God in it, for heaven is the holiest of all. They shall then dwell in God’s presence, they shall see his face, which no man can see and live. In this world, though there is greater liberty of access than there was of old, yet still Christians are kept at a great distance from God in comparison of what they will be in heaven, where they shall be admitted even to higher privileges than Moses in the mount, when he besought God to show him his glory. They shall then see with open face, and shall know as they are known.
(2)Secondly. Christians are a priesthood with respect to their offerings to God. The principal part of the work of the priests of old was to offer sacrifice, and to burn incense. As the priests of old offered sacrifice, so the work of Christians is to offer up spiritual sacrifices to God. 1 Pet. ii. 5. “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” And here,
<I> 1st. Christians offer up their own hearts to God in sacrifice: they dedicate themselves to God. Rom. vi. 13. “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.” The Christian gives himself to God freely as of mere choice; he does it heartily; he desires to be God’s, and to belong to no other; he gives all the faculties of his soul to God. He gives God his heart, and it is offered to God as a sacrifice in two ways.
Of these, the first is, when the heart is broken for sin. A sacrifice, before it can be offered, must be wounded and slain. The heart of a true Christian is first wounded by a sense of sin, of the great evil and danger of it, and is slain with godly sorrow and true repentance. When the heart truly repents, it dies unto sin. Repentance is compared unto a death in the word of God. Rom. vi. 6, 7, 8. “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”
Gal. ii. 20. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” As Christ, when he was offered, was offered broken upon the cross; so there is some likeness to this, when a soul is converted; the heart is offered to God slain and broken. Ps. li. 17. “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.”
The second way is, when a Christian offers his heart to God, flaming with love. The sacrifice of old was not only to be slain, but to be burnt upon the altar; it was to ascend in flame and smoke, and so to be a sweet savour to God.
That fire upon the altar was a type of two things; it was a type of the fire of the wrath of God, and it was also a type of the fire of the Spirit of God, or of divine love. The Holy Ghost is often compared to fire. With respect to the former, Christ alone is the sacrifice offered in the flame of God’s wrath; but with regard to the latter, the hearts of the children of men are offered in the flame of divine love, and ascend up to God in that flame. This divine love is fire from heaven, as the fire upon the altar of old was. When a soul is drawn to God in true conversion, fire comes down from God out of heaven, in which the heart is offered in sacrifice, and the soul is baptized with the Holy Ghost and with fire.
Offer up their hearts wholly to God in the flame of love.
In many of the sacrifices that were offered, only the fat about the inwards was burnt upon the altar; which fat of the inwards thus rising in flame, represented the offering of the soul. It is that which God looks at; it is that which must be offered in sacrifice to God. Especially hereafter, when the saints will he made priests in a more glorious manner than at present, will they offer up their hearts wholly to God in the flame of love. They shall, as it were, all be transformed into love, as burning oil is transformed into flame; and so, in that flame, shall they ascend up to God. Their souls will be as the angels, who are as a flame of fire not only for activity in God’s service, but for love too. They shall be a flame ever burning, which shall burn longer than the fire upon the altar in Israel , that never went out, from the time that fire came down out of heaven in the wilderness, till the carrying away into Babylon .
<II> 2nd. This spiritual priesthood offers to God the sacrifice
of praise.
Many of their sacrifices under the law were sacrifices of peace-offerings, which were mostly for thanksgiving and praise. But the spiritual sacrifice of the hearty and sincere praises of a saint, are more acceptable to God than all the bulls, and rams, and he-goats that they offered. The heartfelt praises of one true Christian, are of more account with God than all those two and twenty thousand oxen, and a hundred and twenty thousand sheep, which Solomon offered to God at the dedication of the temple, as a sacrifice of peace-offerings.
Praise is called a sacrifice. Heb. xiii. 15. “By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.” Ps. 50:13, 14. “Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the Most High;” ver. 23. “Whoso offereth praise, glorifieth me; and to him that ordereth his conversation(conduct) aright, will I show the salvation of God;” Ps. lxix. 30, 31. “I will praise the name of God with a song, and will magnify him with thanksgiving. This also shall please the Lord better than an ox or bullock that hath horns and hoofs.” Praises are therefore in Hosea called calves of our lips, because they are like calves offered in sacrifice;
Hosea xiv. 2. “Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously; so will we render the calves of our lips.” Only true Christians offer those sacrifices. However hypocrites pretend to praise God, and to offer thanksgiving to him, yet they, being insincere, offer not sacrifices with which God is well pleased; they offer not spiritual sacrifices, and therefore they are not of the spiritual priesthood. In heaven especially are the saints a holy priesthood upon this account; whose work it is for ever to offer these sacrifices to God, who cease not day nor night to praise God and sing forth their ardent joyful Hallelujahs. They sing a new song, a song that never will end, and never will grow old.
3rd. The next sacrifice which is offered by this spiritual priesthood, is obedience, sincere obedience.
The sacrifices under the law did not only represent Christ’s satisfying for sin by suffering, but they also represented Christ’s obeying in suffering; for the sacrifices under the law were not only for propitiation, but they were for purchasing benefits, and so typified not only the satisfaction, but merit, which was by obedience. Ps. xl. 6, 7, 8. “Sacrifice and offering thou didst not desire: mine ears hast thou opened; burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart.” And though the obedience of saints has no merit, yet it is pleasing and acceptable to God; it is as a sweet-smelling savour, and is compared to sacrifices, and preferred before them.
1 Sam. xv. 22. “And Samuel said, Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” Christians, by offering obedience to God in their lives and conversation, do what the apostle calls offering their bodies to be a living sacrifice, holy and acceptable to God, as their reasonable service. They offer their bodies, that is, they dedicate their bodies, to holy uses and purposes; they yield their members as instruments of righteousness unto holiness. The soul, while here, acts externally by the body. And in this Christians serve God; they yield their eyes, their ears, their tongues, their hands, and feet, as servants to God, to be obedient to the dictates of his word, and of his Holy Spirit in the soul.
4th. Another sacrifice which we shall mention as offered by this spiritual priesthood, is charity, or expressions of Christian love in gifts to others. If the (rift flows from a spirit of Christian love, although it he but a cup of cold water, it is an acceptable sacrifice to God. And indeed whatsoever is given for a pious use, if it be to promote religion, and uphold the public worship of God, or to benefit a particular person, if it be done from a good spirit, it is a Christian sacrifice. Heb. xiii. 16. “But to do good, and to communicate, forget not; for with such sacrifices God is well pleased.”
But sacrifices of this kind may principally be ranked under two heads; of which the first is,
Liberality to ministers of the gospel. The priests of old lived upon the sacrifices that were offered to God, and what is now offered to ministers for their comfortable and honourable support Christ looks upon as offered to himself. “He that receiveth you, receiveth me.” Matt. x. 40. Thus Paul says of those things that were sent him by his hearers, that it was a sacrifice acceptable and well pleasing to God.
Phil. iv. 14, &c. ” Notwithstanding ye have well done that ye did communicate with my affliction. Now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia , no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because that I desire a gift: but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.”
The second is bounty to the poor. Christ accepts what is done to them as being done to himself. Matt. xxv. 40. “And the King shall answer, and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” This God prefers before the legal sacrifices. Hosea vi. 6. “I desire mercy, and not sacrifice; and the knowledge of God more than burnt-offerings.”
5th. Another offering of this spiritual priesthood to God, is the prayer of faith. Though this is rather compared to incense in Scripture than to a sacrifice, yet it is equally an evidence of their priesthood. Incense was that sweet confection which we read of. Exod. xxx. 34. “And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices, with pure frankincense; of each shall there be a like weight.” These they were wont to burn upon the censer as they offered it, which made a most fragrant smell. That incense is a type of the merits of Jesus Christ, and seems also to be a type of the prayers of God’s people in faith of the former.
It was the custom, when the priest in the temple was burning incense, for the people to be praying without. Luke i. 10. “And the whole multitude of the people were praying without at the time of incense.” And gracious prayer is compared to incense. Psal. cxli. 2. “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.” The prayer of faith is as a fragrant savour to God, through the merits of him towards whom that faith is exercised.
REFLECTIONS. – Kingdom & Priests
1. Here are great motives for all earnestly to seek that they may become true Christians. It is a great honour to be priests of God. It was a great honour of old to be a priest under the law; it was a greater in some respects than to he a king; because they were nearer to God, and they in their work were more immediately concerned with him; it was a more holy and divine office. But more honourable is it to be of the spiritual priesthood. The access to God is nearer, and an infinitely greater privilege. Especially is the access to God which they will have in another world, where they shall see God, and shall converse with Christ as a man with his friend. If ever a king was ambitious of the honour of the legal priesthood, surely you may well desire the spiritual, which is an eternal priesthood.
Consider that you are capable of receiving this priesthood. Of old, those who were not of the posterity of Aaron, were incapable of the priesthood; it was in vain for them to seek it; but it is not in vain for you to seek this spiritual priesthood. Consider also that you have a call to it, you have warrant sufficient. It would be a dreadful presumption for you to seek this honour if you had not a call to it. Heb. v. 4. “No man taketh this honour unto himself, but he that is called of God, as was Aaron.”
But you are called; and now it would be presumption and profane contempt in you to refuse it; to refuse such an honour as God offers you. Take heed, therefore, that there be not among you any profane person as Esau, who for a morsel of meat sold his birthright, and sold the, priesthood that belonged to it. Take heed that you do not sell this spiritual priesthood for a morsel of meat, or for the trifles of this world, that you are not more concerned about a little worldly pelf or vain glory, than about that which is so sacred and honourable.
For direction, that you may be one of this spiritual priesthood, seek of God his holy anointing; that is, that God would pour out his Spirit in his sanctifying influences upon you. The priests of old were consecrated by the holy anointing oil. Exod. xxix. 7. “Then shall thou’ take the anointing oil, and pour it upon his head, and anoint him.” Exod. xxx. 30. “And thou shall anoint Aaron and his sons, and consecrate them that they may minister unto me in the priest’s office.” If you are here separated for this holy station and service, you must have that holy anointing of the Spirit of God, typified by the oil that was poured upon Aaron’s head; the holy anointing oil of God must be upon you.
2. Let all who profess themselves Christians take heed that they do not defile themselves and profane their sacred character. There was great strictness required of old of the priests, lest they should defile themselves and profane their office, and it was regarded as a dreadful thing to profane it. So holy a God hath threatened in the New Testament, that “if any man defile the temple of God , him will God destroy.” Cor. iii. 17. As Christians are here called the temple of God, so it is said, in the fifth verse, “Ye are a spiritual house, an holy priesthood.” Avoid the commission of all immoralities, or things that have a horrid filthiness in them, things that will dreadfully profane the sacred name by which you are called, and the sacred station wherein you are set.
Take heed especially of lascivious impurities. Such things were looked upon as defiling the holy office of the priesthood of old, insomuch, that if but a daughter of a priest was guilty of whoredom, she was to be burnt. Remember Hophni and Phineas, how sorely God dealt with them for profaning their office by their impurities; and with good Eli, that he was no more thorough to restrain them. God brought a curse upon the whole family which never was removed. God took away the priesthood from him, and took away the ark of the covenant from him and from Israel , and delivered it into captivity, and fulfilled his threatening, that there should not be an old man of his house for ever. Take heed of every sin: an allowing any sin whatever is a dreadful presumption of your holy character.
3. See that you well execute your office. Offer up your heart in sacrifice. Get and keep a near access to God. Come with boldness; offer up a heart broken for sin; offer it up flaming with love to God; offer praise to God; praise God for his glorious excellency; for his love and mercy. Consider what great things you have to praise God for; the redemption of Jesus Christ, his sufferings, his obedience, and the gift of that holiness, which makes you like unto God.
Be ready to distribute, willing to communicate, and do good; consider it as part of your office thus to do, to which you are called and anointed, and as a sacrifice well-pleasing to God; pity others in distress; be ready to help one another; God will have mercy and not sacrifice.
And be much in offering up your prayers to God; and see that all your offerings are offered upon the right altar, otherwise they will be abominable to God. Offer your hearts to God through Jesus Christ. In his name present the sacrifice of praise, obedience, charity:’ of prayer on the golden altar perfumed with the incense of Christ’s merits. Your reward will be to have this honour in heaven, to be exalted to that glorious priesthood, to be made a priest unto God for ever and ever.
Amen.
Rev. xxi. 7. “He that over-cometh shall inherit all
things; and I will be his God, and he shall be my son
Rev. xxi. 7. “He that over-cometh shall inherit all things; and I will be his God, and he shall be my son.” 1 Cor. iii. 21, 22. “Therefore let no man glory in men, for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.”
Rev. v. 10. “And hath made us unto our God kings and priests: and we shall reign on the earth.” Rev. xxii. 5. “And there shall be no night there: and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.”
Rev. ii. 26, 27. “And he that overcometh, and keepeth my works unto the end, to him will I give power over all nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.”
Rev. i. 6. “And hath made us kings and priests unto God, and
his Father: to him be glory and dominion, for ever and ever.”
JD-Class/Pastor P.K. Royal Priesthood–PART-II
BENEATH THE CROSS OF JESUS
Words: Elizabeth C. Clephane, 1868, Music: St. Christopher, Frederick C. Maker, 1881
Beneath the cross of Jesus I fain would take my stand,
The shadow of a mighty rock within a weary land;
A home within the wilderness, a rest upon the way,
From the burning of the noontide heat, and the burden of the day.
2.O safe and happy shelter, O refuge tried and sweet,
O trysting place where Heaven’s love and Heaven’s justice meet!
As to the holy patriarch that wondrous dream was given,
So seems my Savior’s cross to me, a ladder up to heaven.
3.There lies beneath its shadow but on the further side
The darkness of an awful grave that gapes both deep and wide
And there between us stands the cross two arms outstretched to save
A watchman set to guard the way from that eternal grave.
4.Upon that cross of Jesus mine eye at times can see
The very dying form of One Who suffered there for me;
And from my stricken heart with tears two wonders I confess;
The wonders of redeeming love and my unworthiness.
5.I take, O cross, thy shadow for my abiding place;
I ask no other sunshine than the sunshine of His face;
Content to let the world go by to know no gain or loss,
My sinful self my only shame, my glory all the cross.
FORWARDS -PIC -fom Pastor Kang, Thanks.
These are days of Elijah ! Please Click here down.
http://www.youtube.com/watch?v=rqTLsIyx3I0&feature=related
These are the days of Elijah –Brooklyn Tabernacle
Days of Elijah!
1.These are the days of ElijahDeclaring the Word of the
LordAnd these are the days of his servant, MosesRighteousness being restoredAnd these are the days of great trialOf famine and darkness and swordSo we are the voice in the desert cryingPrepare ye the way of the Lord CHORUS:Behold he comesRiding on a
cloudShining like the sunAt the trumpet's callLift your voiceIt's the year of jubileeOut of Zion's hill salvation comes 2. And these are the days of EzekielThe dry bones becoming as fleshAnd these are the days of his servant, DavidBuilding the temple
of praiseAnd these are the days of the harvestThe fields are all white in your worldAnd we are the laborers that are in your vineyarddeclaring the word of the Lord CHORUS 2X
There's no God like Jehovah (x8--modulate)There's no God like Jehovah (x8--modulate)There's no God like Jehovah (x7) CHORUS X2
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