Time Immortal

Singing in the Reign has an interesting analysis of the similarities between Christ’s commission to His disciples — the Apostles and all of us who are, today, called His disciples — and the priesthood of the Levites.

The Levites are priests but only at the cost of kin and property.

Indeed, the similarities are striking. The Levites have had to renounce (”he did not acknowledge”) their own family members — father, mother, brother. Likewise, Jesus explains that his disciples must renounce “father and mother and wife and children and brothers and sisters”.

His disciples therefore are called to be spiritual priests. In this his disciples fulfill the original vocation of Israel, described in Exodus 19:6: “you shall be to me a kingdom of priests and a holy nation.” However, because of their idolatry the priesthood went only to the Levites.

1 Peter explains that this vocation now belongs to believers: “?But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light” (1 Pet 2:9).

Believers are called to be priests. But what does it mean to be a priest? Hebrews 8:3 helps here: “every high priest is appointed to offer gifts and sacrifices.” A priest offers sacrifices.

If believers are called to be priests they are called to offer a sacrifice — themselves.

This is interesting, especially when considered in parallel with the Catholic doctrine that stipulates a celibate priesthood.

Romans 12 explains: “I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom 12:1).

Believers fulfill their vocation through offering up their own lives as sacrifices–especially by suffering. 1 Peter goes on to make this clear:

Since therefore Christ suffered in the flesh, arm yourselves with the same thought, for whoever has suffered in the flesh has ceased from sin, ?2? so as to live for the rest of the time in the flesh no longer by human passions but by the will of God… ?12? Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. ?13? But rejoice in so far as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed” (1 Pet 4:1-2, 12-13).

A few days ago I wrote a post on the Church as the Heavenly Temple. I cited Peter’s words about the Church as a spiritual temple. I believe this post is related to that theme. Discipleship means priesthood — it means self-sacrifice.

Or in Jesus’ words: “Take up your cross and follow me.”

And we come again to the issue of suffering. It’s astounding to think that modern atheist thought still holds forth with the tired old yarn that the existence of suffering is somehow antithetical to the Judeo-Christian concept of God. Time and again, Scripture demonstrates that suffering is not set apart from the human experience in the design of God, but an integral part of it.

In a way, it’s rather an extension of the observation that death gives meaning to life; life is precious because it ends. So too is suffering a necessary opposite within God’s plan; joy is meaningless in its absence.