I. Christ’s Priesthood.
A. The idea of priesthood.
1. Normally understood as one who offers sacrifice.
a. This was the priest of the nation of Israel.
b. And this idea must not be excluded.
2. But a priest is properly one who is consecrated to God.
a. Personally, and with all that he has, he serves God.
b. It is this priesthood which continues forevermore.
B. Christ’s priesthood.
1. His is a priesthood after the order of Melchisedec.
a. Not after the order of Aaron.
1) Aaron’s priesthood was limited principally to one nation and for one purpose.
2) Aaron’s priesthood ends when Christ comes.
b. But the priesthood of Melchisedec is a continuing priesthood.
1) He was both priest and king–a more perfect picture of Christ’s work.
2) His was a universal priesthood–for Abraham paid him tithes.
3) His was an unending priesthood–“without father or mother.”
2. Thus did Christ function as priest:
a. Sacrifice was required of Him–as fulfillment also of all type and shadow.
b. But He remains priest forever.
1) In Him we are consecrated to God eternally.
2) He leads and directs us in spiritual service–now and eternally.
II. Satisfaction through priesthood.
A. Christ offers complete satisfaction.
1. This idea does not mean that Christ offered part of what was required.
a. Such is sometimes suggested; that then we offer the rest to God.
b. But such an idea would make salvation impossible.
2. Satisfaction involves full atonement:
a. God reckons up all our sins.
b. The punishment which God requires of us, Christ bears fully.
c. and He is triumphant–bearing this and delivering us from condemnation.
d. Then our sins can not be held against us anymore.
B. Erroneous views regarding atonement:
1. The governmental theory–suggested by the Arminian: Hugo Grotius (d. 1645), a Dutchman.
a. Christ is punished as an example of what God can do to every sinner.
b. If one recognizes this fact in the cross, and accepts God’s Word, he is saved.
1) Salvation is not through the gross.
2) But rather through the action of man which God accepts.
2. The moral theory of atonement.
a. This presents Christ only as a good example; He does not atone at all.
b. We simply follow the example of this Christ.
III. Benefits of this priesthood to us:
A. Negatively: we do not seek other means of reconciliation.
1. The Roman Catholic Church points to saints and to Mary.
2. The Arminian retains the idea of “free will” which must be exercised unto salvation.
B. Positively:
1. Christ must receive all our adoration and praise.
a. We acknowledge the salvation He worked when we speak of Him and pray to God.
b. And do not seek any credit or honor for self.
2. Such is in harmony with His Names:
a. He is “Jesus”–Savior of His people.
b. That truth the church must continue to maintain.
Worksheet
A. Supplementary reading:
1. Read: Hebrews 5-10.
2. Heidelberg Catechism, Lord’s Days 15, 16.
3. Canons of Dordt, II-3.
4. Westminster Catechism, Q. 44.
B. Questions for consideration:
1. What is the idea of “oath” mentioned in this article?
2. Find the passages quoted in the article.
3. In Lord’s Day 15, there is mentioned “all mankind”. To what does this refer?
4. What does the Canons mean in II-3 by “sufficient to expiate…”
5. What is the view of Prof. Dekker of Calvin Seminary on atonement?
6. Which Scriptural passages are used to Support the idea of unlimited atonement?
7. Which Scriptural passages do we use to prove “limited” atonement?