Believer's Priesthood in Christ Jesus Explained Theologically

The Concept of Believer's Priesthood in Christ Jesus

The concept of believer's priesthood is rooted in the biblical understanding of priesthood and its fulfillment in Christ Jesus. In the Old Testament, the priesthood was limited to the tribe of Levi and the family of Aaron, who offered sacrifices and interceded on behalf of the people ^[1]. However, with the coming of Christ, the concept of priesthood underwent a significant transformation.

Christ Jesus is described as the High Priest who offered himself as a sacrifice for the sins of humanity ^[3]. His priestly office consists of two parts: offering himself as a sacrifice and making continual intercession for believers ^[2]. As the High Priest, Christ has entered the heavenly Holy Place with his own blood, making it possible for believers to approach God ^[6].

The New Testament teaches that all believers are partakers of Christ's priestly office. In Romans 15:16, Paul describes his ministry as a "priestly service of the gospel" ^[4]. The book of Hebrews emphasizes that Christ is the Apostle and High Priest of our profession, and believers are considered holy brethren and partakers of the heavenly calling ^[5].

Theological Understanding of Believer's Priesthood

The theological understanding of believer's priesthood varies across different Christian traditions. The Reformed tradition, as represented by Calvin, emphasizes that Christ is the king, priest, and prophet of his people, and believers participate in his priestly office through their union with him ^[9]. The Lutheran tradition, as expressed in the Augsburg Confession, highlights the importance of the ministry of teaching the Gospel and administering the sacraments in obtaining faith ^[15].

The Catholic tradition, as represented by Aquinas, understands the priesthood of Christ as enduring forever, with Christ continuing to intercede for believers in heaven ^[10]. The Catechism of the Catholic Church emphasizes the importance of the priesthood in the sacramental life of the Church ^[13]. In contrast, the Eastern Orthodox tradition, as represented by John of Damascus, emphasizes the importance of honouring the martyrs and ascetics who have struggled for their faith ^[12].

Implications of Believer's Priesthood

The concept of believer's priesthood has significant implications for the life and practice of the Church. It emphasizes the importance of the priestly service of all believers, not just those in ordained ministry. As Matthew Henry notes, the high priest must be taken from among men, emphasizing the solidarity of the priest with those on whose behalf he ministers ^[7].

The believer's priesthood also highlights the importance of intercession and prayer. Christ's intercession in heaven is seen as a model for believers to intercede for one another ^[2]. The Nonconformist/Puritan tradition, as represented by Matthew Henry, emphasizes the importance of believers being laborious in their service to God, whether as ministers or private believers ^[8].

Differences in Understanding Believer's Priesthood

Different Christian traditions have varying understandings of the believer's priesthood. The Anglican tradition, as represented by the Thirty-Nine Articles, emphasizes the importance of the visible Church and the ministry of the Word and sacraments ^[14]. The Baptist/Reformed tradition, as represented by John Gill, highlights the importance of believers being servants of Christ and laboring in their service to him ^[8].

The Jewish tradition, as represented by the Babylonian Talmud, provides a contrasting understanding of priesthood, emphasizing the importance of ritual purity and the role of the priest in the Temple service ^[16]. The Patristic tradition, as represented by Augustine, emphasizes the importance of the Church's prayers and the predestination of believers ^[11].

The concept of believer's priesthood is a rich and complex one, with different Christian traditions offering unique insights and understandings. While there are differences in interpretation, the core idea that all believers participate in Christ's priestly office through their union with him remains a common thread throughout the Christian traditions ^[9].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Priest — The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices. At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5). The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws”
Easton's Bible Dictionary “Easton's Bible Dictionary: Intercession of Christ — Christ's priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us. When on earth he made intercession for his people (Luke 23:34; John 17:20; Heb. 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (Heb. 9:12, 24). His advocacy with the Father for his people rests on the basis of his own all-perfect sacrifice. Thus he pleads for and obtains the fulfilment of all the promises of the everlas”
Torrey's Topical Textbook “Torrey's Topical Textbook: Christ, the High Priest — Appointed and called by God -- Heb 3:1,2; 5:4,5. After the order of Melchizedek -- Ps 110:4; Heb 5:6; 6:20; 7:15,17. Superior to Aaron and the Levitical priests -- Heb 7:11,16,22; 8:1,2,6. Consecrated with an oath -- Heb 7:20,21. Has an unchangeable priesthood -- Heb 7:23,28. Is of unblemished purity -- Heb 7:26,28. Faithful -- Heb 3:2. Needed no sacrifice for himself -- Heb 7:27. Offered himself a sacrifice -- Heb 9:14,26. His sacrifice superior to all others -- Heb 9:13,14,23. Offered sacrifice but once -- Heb 7:27; 9:25,26. Made reconcili”
Romans “Romans 15:16 (BSB) — to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit.”
Hebrews “Hebrews 3:1 (Geneva1599) — Therefore, holy brethren, partakers of the heauenly vocation, consider the Apostle and high Priest of our profession Christ Iesus:”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:3: For--assigning his reason for calling him "minister of the sanctuary" (Heb 8:2). somewhat--He does not offer again His once for all completed sacrifice. But as the high priest did not enter the Holy Place without blood, so Christ has entered the heavenly Holy Place with His own blood. That "blood of sprinkling" is in heaven. And is thence made effectual to sprinkle believers as the end of their election (Pe1 1:2). The term "consecrate" as a priest, is literally, to fill the hand, implying that an offering is given into the hands of the priest, which ”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 5:1: We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told, I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. ”
Luke (Baptist/Reformed) “John Gill on Luke 17:9: So likewise ye,.... This is the accommodation and application of the parable to the disciples of Christ, who whether ministers or private believers, are as servants, and should be as laborious as the ploughman, and the shepherd; and as their condition is, so their conduct should be like theirs: the employment of the ministers of the word lies in reading, prayer, meditation, and study; in preaching the word, and administering the ordinances; and in performing other duties of their office: and every private believer has business to do, which lies in the exercise of grace,”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 18.13: that the image of Christ was presented to the fathers, in his person. David, indeed, does not propose a similitude framed by himself; but declares the reason for which the kingdom of Christ was divinely ordained, and even confirmed with an oath; and it is not to be doubted that the same truth had previously been traditionally handed down by the fathers. The sum of the whole is, that Christ would thus be the king next to God, and also that he should be anointed priest, and that for ever; which it is very useful for us to know, in ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Priesthood of Christ, Art. 5: Article: Whether the priesthood of Christ endures for ever? I answer that, In the priestly office, we may consider two things: first, the offering of the sacrifice; secondly, the consummation of the sacrifice, consisting in this, that those for whom the sacrifice is offered, obtain the end of the sacrifice. Now the end of the sacrifice which Christ offered consisted not in temporal but in eternal good, which we obtain through His death, according to Heb. 9:11: "Christ is [Vulg.: 'being come'] a high-pries”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 65.--THE CHURCH'S PRAYERS IMPLY THE CHURCH'S FAITH.: These things, therefore, which the Church asks from the Lord, and always has asked from the time she began to exist, God so foreknew that He would give to His called, that He has already given them in predestination itself; as the apostle declares without any ambiguity. For, writing to Timothy, he says, "Labour along with the gospel according to the power of God, who saves us, and calls us with His holy calling, not according to our works, but according to His own purpose and grace, which was gi”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 91: 24 . , third pastors and teachers 2493 2493 Ephes. iv. 11 . . Let us also honour the martyrs of the Lord chosen out of every class, as soldiers of Christ who have drunk His cup and were then baptized with the baptism of His life-bringing death, to be partakers of His passion and glory: of whom the leader is Stephen, the first deacon of Christ and apostle and first martyr. Also let us honour our holy fathers, the God-possessed ascetics, whose struggle was the longer and more toilsome one of the conscience: who wandered abo”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, Part One:: Part One: the Profession of Faith 14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men.16 First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). the profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 247: The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 That we may obtain this faith, the Ministry of Teaching the: 1 That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, 2 the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear 3 the Gospel, to wit, that God, not for our own merits, but for Christ’s sake, justifies those who believe that they are received into grace for Christ’s sake.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bekhorot 46a.3: § The mishna teaches that a priest who becomes impure through exposure to corpses is disqualified from performing the Temple service until he accepts upon himself that he will no longer become impure in that manner. The Gemara asks: What is different here that it is sufficient for him merely to accept upon himself a commitment in order to continue serving in the Temple, and what is different there, where the priest marries by a transgression, that we administer a vow to him? The Gemara responds: There his desire seizes him, and it is therefore necessary for t”

Ask Your Own Question