| The Christian Life | March 1940 |
Kings and Priests Unto God
WHILE the hope of the church means for each member a personal deliverance from sin and death, it also includes a great opportunity for sharing in the blessing of other beings, not themselves members of the church, in the age to follow this. Thus the Scriptures not only inspire us with the assurance that we are even now delivered from the kingdom of darkness into the Kingdom of God’s dear Son, and that in the first resurrection the overcomers will be granted “glory, honor and immortality,” and given a body “like unto His [Jesus’] glorious body,” but also, describe in unmistakable terms their work and responsibilities in the Kingdom, and the importance, the necessity, of their being educated, and trained for them in the present life.
Among the terms used to describe the future office and work of the saints, two of frequent occurrence are “kings” and “priests.” The meaning of the word “king” as used in the Old Testament includes the thought of counsellor. God Himself is spoken of as a King in several places; for instance, the statement, “The Lord is a great God, and a great King above all gods.” (Psa. 95:3) In accord with this thought the Apostle Paul states that after the work of Jesus in the Mediatorial Kingdom has been completed and the world of mankind restored to perfection, then Jesus will deliver the Kingdom to the Father, and “then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all.”—I Cor. 15:24-28
In the second Psalm we have a description of present world conditions, and in verse six, the divine commission for the Kingdom of Christ: “Yet have I [Jehovah] set MY King upon My holy hill of Zion.” Frequently in the past, if infrequently now, the claim has been made that imperfect human beings were ruling their fellows by the appointment and authority of God, and the “divine right of kings” was a popular doctrine. But here is presented the only One who has been appointed to rule the world as God’s representative, and hence, the only King who can be said to reign by divine right. Thank God that we can see even now the preliminary steps preparing for the establishment of that Kingdom, “of the increase” of which, and “of peace, there shall be no end.”—Isa. 9:7
But the Scriptures also clearly state that the Lord Jesus is to have associates with Him when His Kingdom is established, and that these associate kings are now being chosen from among men. Note Jesus’ words to His disciples when He was about to experience the final test of His earthly career on the cross: “Ye are they which have continued with Me in My temptations. And I appoint unto you a Kingdom, as My Father hath appointed unto Me; that ye may eat and drink at My table in My Kingdom, and sit on thrones, judging the twelve tribes of Israel.” (Luke 22:28-30) And in His last message to His followers He renews the promise, and re-states the conditions in much the same terms, saying, “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
SPECIAL QUALITIES OF KINGS
Among the special qualities which would seem necessary in a king, is that of rulership—dominance. And, since we are to be “sanctified by the Truth,” “prepared unto every good work,” and to “exercise ourselves unto godliness,” it would seem quite necessary that we should have experiences which would prepare us for this important office of associate king, sharing with Jesus the great work of ruling and blessing and bringing up to human perfection as many as are willing and obedient in that day.
But how are we to have the experiences which will develop in us this quality of dominance, or rulership? Jesus, in the same connection noted above, when instructing His disciples in the upper room where He had just instituted the Memorial of His approaching death, pointed out that their association with one another was in no wise to be used as an opportunity to dominate one another. He said, “The kings of the Gentiles exercise lord-ship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.”—Luke 22:25,27
Here the Lord brings to our attention two quite different attitudes which He says were common in His day, and which are still common today; but both of which are improper among the Lord’s people, and will not be the disposition of those who are to share the Lord’s throne in the Millennial Kingdom. The first of these is the disposition to dominate the brethren. Among the Gentiles, there is a class of men who naturally desire and are able to dominate and rule their fellows. And there is a much larger class who are willing to be dominated and who, in fact, as stated by the Lord in this passage, call their rulers “benefactors”—or “Your Majesty,” or “Your Eminence,” or “Father,” etc. Jesus points out that both of these attitudes have no place in the relationship of brethren in the church to one another. It “shall not be so”—that a brother shall desire, or attempt, to dominate his brethren; and likewise, “it shall not be so”—that the brethren shall submit to such domination, if it is attempted.
Where, then, are the brethren to find suitable opportunity for exercising themselves along the line of rulership? The answer is given by the inspired writer: “He that ruleth his own spirit is better than he that taketh a city.” (Prov. 16:32) In the ruling of one’s own spirit, or disposition; in daily taking up his cross, following in the Master’s steps in complete devotion to the doing of the Father’s will; in humbling self under the mighty hand of God—the follower of the Lord will find constant opportunity to exercise and to develop true, proper dominance. St. Paul gives a similar testimony as to his own course. He says, “Every man that striveth for the mastery is temperate [exercises self-control] in all things. … I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I KEEP MY BODY UNDER and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway.” (I Cor. 9:25-27) How searching is the suggestion of the apostle that even though he had been so greatly used in. the preaching of the Lord’s message, yet, unless he practiced self-control, and kept his body “under,” he would fail to find a place in the Body of Christ on the other side of the veil.
Another thought of great importance in this connection is found in the words of Jesus to which we have referred above. In contrast to the disposition of both rulers and ruled among the Gentiles, which he so strongly disapproved among His followers in their relationship to one another, Jesus defines our proper attitude toward one another. He says, “He that is greatest among you, let him be as the younger; and he that is chief [‘the governor’—Diaglott], as he that doth serve.” What a wonderful company of kings that will be who are to be gathered with the Lord shortly to rule and bless mankind: not exacting and self-assertive, but humble—“as the younger”; the “chief” displaying his greatness by his disposition to serve others—not by claiming their service for himself. And we may be sure that there will be none in that glorious company who have any different disposition, who are in any wise proud or self-seeking.
TRAINING OF THE PRIESTS
One of the most beautiful thoughts in connection with God’s provision for the blessing of the fallen race, is the arrangement of a priesthood. In the democratic organization of government, under which we live, there are three divisions, namely, the legislative branch, which enacts the laws; the judicial branch, which interprets the laws; and the executive branch, which enforces or executes the laws.
In a sense all of these have their corresponding features in the plan of God for the government of earth in the Kingdom. The laws have already been established—God’s will is to be done on earth, and so no new statutes will be required—which is very different from the present, when legislatures and councils are constantly enacting new laws and modifying old ones. The judicial phase of government is suggested in the provision that God has made for “judges” in the Kingdom—the Lord Jesus and His body members, and under them the faithful worthies of the previous ages who are to be “princes in all the earth.” Likewise the executive branch of government is represented in the arrangement for the kingly authority with which Jesus and the church will rule mankind.
But there is nothing in present earthly governments which corresponds with the provision that God has made for a priesthood, and which He will use so effectively for the blessing of mankind. The principles underlying the appointment of priests is stated by the Apostle Paul in Hebrews 5:1,2: “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.” This text points out that the arrangement of a priesthood is for men, but in connection with things pertaining to God; or, in other words, that it is for the benefit of man by instructing him in the knowledge of God and bringing him into harmony with God.
This great and much needed service for mankind could only be undertaken and effectively carried out by such as could understand the weaknesses of those to whom they are to minister, and have patience, “compassion,” upon both the ignorant, and those who are out of the way. The testimony of the apostle in his letter to the Hebrews gives a beautiful picture of the Lord Jesus in His great office of Chief Priest. He says: “Wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people: for in that He Himself hath suffered being tempted, He is able to succor them that are tempted.” “Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to Him that appointed Him.” “For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin,”—Heb. 2:17; 3:1; 4:15
Jesus’ followers also are to be priests, and as such they have a service to perform both in the present life and in the future. In the divine arrangement for a priesthood, every priest must offer a sacrifice. And so of Jesus it is written, “When He cometh into the world, He saith, Sacrifice and offering Thou wouldst not, but a body hast Thou prepared Me. In burnt offerings and sacrifices for sin Thou hast had no pleasure: then said I Lo, I come (in the volume of the book it is written of Me) to do Thy will.” (Heb. 10:5,7) Likewise of His disciples it is written, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood; to offer up sacrifices, acceptable to God by Jesus Christ.”—II Peter 2:5
This is the present work of the Lord’s followers, to “suffer with Him,” to be “dead with Him,” to present their bodies a “living sacrifice,” and thus to fulfill this essential feature of a priest—the offering of a sacrifice. What a glorious arrangement the Lord has made for us that we can offer an acceptable sacrifice “by Jesus Christ” through the imputation of His righteousness to us, justification by faith, and thus have the necessary experience to prepare us to share with the Master in the future work of the Royal Priesthood in glory.
The arrangements for the priesthood recorded in the Old Testament are full of spiritual significance and instruction for the Lord’s people of the Gospel age. The priests were to constitute, with the judges, the court of appeal for the settlement of difficult matters between the children of Israel. This is brought to our attention in Deuteronomy 17:8-12; and the final decision seems to have been made, as God’s representative, by “the priest that standeth to minister there before the Lord.” How inspiring is this picture of the work of the Millennial Kingdom, when the final judgment of mankind is to be in the hands of the Royal Priesthood.
The question of utmost significance for such as hope to he with the Lord in the Kingdom, is, Are we taking full advantage of the fleeting opportunities for learning the lessons and exercising ourselves in the qualities which we must possess in overcoming measure if we are to be among those who “shall be priests of God and of Christ, and shall reign with Him a thousand years.” (Rev. 5:10) Let us, by the grace of God, keep in mind constantly the importance of “exercising ourselves unto godliness,” cultivating the qualities of humility and self-control, and compassion for the brethren and for all men, ever seeking to “do good unto all men, as we have opportunity, especially to those of the household of faith.”