The Royal Priesthood and the Glory of God E-Book

David Schrock

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Short Studies in Biblical Theology
• Sprache: Englisch

Veröffentlichungsjahr: 2022

Beschreibung

A Biblical Theology of the Royal Priesthood from Genesis to Revelation "You are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light." —1 Peter 2:9 From Genesis to Revelation, the theme of the royal priesthood is a silver thread running through the biblical story from the garden of Eden through the priesthood of Israel to Jesus Christ—the true and better priest. It culminates with the creation of God's covenant people, called out of the nations to be his priests to the nations. In this concise treatment, David Schrock traces this theme of priesthood throughout the Bible and displays to readers how Jesus, the great high priest, informs the worship, discipleship, and evangelism of the church. - Short and Accessible: Traces the theme of priesthood from Genesis to Revelation and gives practical application for the church today - Written for Laypeople and Church Leaders: Excellent for students, Bible studies, small groups, and leaders of all levels - Part of the Short Studies in Biblical Theology series

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“The biblical teaching on the priesthood seems foreign and forbidding to many readers today. David Schrock helps us see how a theology of the priesthood permeates the storyline of the Bible and how the priesthood climaxes in Christ and finds its fulfillment in him.”

Thomas R. Schreiner, James Buchanan Harrison Professor of New Testament Interpretation, The Southern Baptist Theological Seminary

“David Schrock helps Christ’s royal priesthood exult in Christ, the supreme royal priest.”

Andrew Naselli, Associate Professor of Systematic Theology and New Testament, Bethlehem College and Seminary

“With the recent surge in biblical-theological studies, especially thematic developments across the canon, it is a little surprising that the theme of priesthood has not received more attention. David Schrock’s work fills this gap beautifully! Specifically, this book probes the significance of the priesthood for a precise understanding of the gospel, as well as our own calling as royal priests through Jesus. Essential reading on this major biblical theme!”

Nicholas G. Piotrowski, President and Academic Dean, Indianapolis Theological Seminary

“Schrock has given us an absolutely fresh analysis and perspective on priesthood through the lens of biblical theology. While some may find his proposals provocative at times, none who read these pages—layperson or scholar—will fail to benefit from his study.”

Peter J. Gentry, Distinguished Visiting Professor of Old Testament, Phoenix Seminary

“Identity formation is a pressing challenge facing the church in this generation. David Schrock has provided vital aid for this task by drawing attention to the church’s true identity as a royal priesthood. I have waited for a book like this for two decades. May all who read it have their eyes opened to the transforming power of participation in Christ’s royal priesthood.”

Hank Voss, Assistant Professor of Christian Ministries, Taylor University

“David Schrock has the uncommon ability to weave together biblical, systematic, and pastoral theology. This book is no exception. The Royal Priesthood and the Glory of God not only unfolds the Old Testament’s theology of priesthood but also shows us how to think rightly about the work of Christ and the doctrine of the church in light of those truths. If you want to understand what it means for Christ to be our great high priest or for the church to be a royal priesthood, I can’t imagine a better book to get you started.”

Sam Emadi, Senior Pastor, Hunsinger Lane Baptist Church, Louisville, Kentucky; Cohost, Bible Talk podcast

“The Bible is full of priestly images crucial to our Christology and our Christian identity. David Schrock guides us through the whole canon, from its opening chapters to its closing pages, spotlighting essential passages and many possible allusions to a pervasive theme that’s often overlooked or undervalued in today’s church.”

Andrew Malone, Lecturer in Biblical Studies and Dean, Ridley Online, Ridley College, Australia

“Capturing the theme of royal priesthood from Adam to Christ and then applying it to the church is a crucial and marvelous way of summarizing God’s glorious plan of redemption centered in our Lord Jesus Christ. Understanding how this theme is revealed through the unfolding biblical covenants allows us to grasp not only how all of God’s plan is fulfilled in Christ Jesus as our royal great high priest but also how, in Christ, the church is restored to her vocation of being God’s royal priesthood. I highly recommend David Schrock’s discussion of this magnificent truth.”

Stephen J. Wellum, Professor of Christian Theology, The Southern Baptist Theological Seminary

The Royal Priesthood and the Glory of God

Short Studies in Biblical Theology

Edited by Dane C. Ortlund and Miles V. Van Pelt

The City of God and the Goal of Creation, T. Desmond Alexander (2018)

Covenant and God’s Purpose for the World, Thomas R. Schreiner (2017)

Divine Blessing and the Fullness of Life in the Presence of God, William R. Osborne (2020)

From Chaos to Cosmos: Creation to New Creation, Sidney Greidanus (2018)

The Kingdom of God and the Glory of the Cross, Patrick Schreiner (2018)

The Lord’s Supper as the Sign and Meal of the New Covenant, Guy Prentiss Waters (2019)

Marriage and the Mystery of the Gospel, Ray Ortlund (2016)

The New Creation and the Storyline of Scripture, Frank Thielman (2021)

Redemptive Reversals and the Ironic Overturning of Human Wisdom, G. K. Beale (2019)

The Royal Priesthood and the Glory of God, David S. Schrock (2022)

The Serpent and the Serpent Slayer, Andrew David Naselli (2020)

The Son of God and the New Creation, Graeme Goldsworthy (2015)

Work and Our Labor in the Lord, James M. Hamilton Jr. (2017)

The Royal Priesthood and the Glory of God

David S. Schrock

The Royal Priesthood and the Glory of God

Copyright © 2022 by David S. Schrock

Published by Crossway1300 Crescent StreetWheaton, Illinois 60187

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Cover design: Jordan Singer

First printing 2022

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture marked KJV is from the King James Version of the Bible. Public domain.

Scripture marked NASB is from The New American Standard Bible®. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. www.Lockman.org.

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Scripture marked NKJV is taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.

All emphases in Scripture quotations have been added by the author.

Trade paperback ISBN: 978-1-4335-6431-4 ePub ISBN: 978-1-4335-6434-5 PDF ISBN: 978-1-4335-6432-1 Mobipocket ISBN: 978-1-4335-6433-8

Library of Congress Cataloging-in-Publication Data

Names: Schrock, David S., 1980– author. | Ortlund, Dane Calvin, editor. | Van Pelt, Miles V., 1969– editor.

Title: The royal priesthood and the glory of God / David S. Schrock.

Description: Wheaton, Illinois : Crossway, 2022. | Series: Short studies in biblical theology | Includes bibliographical references and index.

Identifiers: LCCN 2021009707 (print) | LCCN 2021009708 (ebook) | ISBN 9781433564314 (trade paperback) | ISBN 9781433564321 (pdf) | ISBN 9781433564338 (mobi) | ISBN 9781433564345 (epub)

Subjects: LCSH: Priesthood—Biblical teaching.

Classification: LCC BS680.P66 S37 2022 (print) | LCC BS680.P66 (ebook) | DDC 232/.8—dc23

LC record available at https://lccn.loc.gov/2021009707

LC ebook record available at https://lccn.loc.gov/2021009708

Crossway is a publishing ministry of Good News Publishers.

2022-01-06 01:08:50 PM

To the family of royal priests

who gather at Occoquan Bible Church

Contents

Illustrations

Series Preface

Introduction: Recovering the Glory of the Royal Priesthood

1  In the Beginning: The Royal Priesthood Patterned

2  The Law: The Levitical Priesthood Legislated

3  The Prophets: The Priesthood Promised, Compromised, and Promised Again

4  The Writings: The Royal Priesthood Anticipated

5  The Gospels: The Royal Priesthood Arrives

6  Acts through Revelation: The Royal Priesthood Multiplies

Epilogue: Royal Priesthood Yesterday, Today, and Forever

General Index

Scripture Index

Illustrations

Figures

Figure 1 Israel’s temporary division of priesthood from kingship

Figure 2 The priestly center of the Pentateuch

Figure 3 Israel in camp

Tables

Table 1 Patriarchs as priests in three ways

Table 2 The cultic system in Israel

Table 3 A history of David’s faithful sons and priestly service

Table 4 The role of priests and Levites in Ezra–Nehemiah

Table 5 Paul’s cultic language

Series Preface

Most of us tend to approach the Bible early on in our Christian lives as a vast, cavernous, and largely impenetrable book. We read the text piecemeal, finding golden nuggets of inspiration here and there, but remain unable to plug any given text meaningfully into the overarching storyline. Yet one of the great advances in evangelical biblical scholarship over the past few generations has been the recovery of biblical theology—that is, a renewed appreciation for the Bible as a theologically unified, historically rooted, progressively unfolding, and ultimately Christ-centered narrative of God’s covenantal work in our world to redeem sinful humanity.

This renaissance of biblical theology is a blessing, yet little of it has been made available to the general Christian population. The purpose of Short Studies in Biblical Theology is to connect the resurgence of biblical theology at the academic level with everyday believers. Each volume is written by a capable scholar or churchman who is consciously writing in a way that requires no prerequisite theological training of the reader. Instead, any thoughtful Christian disciple can track with and benefit from these books.

Each volume in this series takes a whole-Bible theme and traces it through Scripture. In this way readers not only learn about a given theme but also are given a model for how to read the Bible as a coherent whole.

We have launched this series because we love the Bible, we love the church, and we long for the renewal of biblical theology in the academy to enliven the hearts and minds of Christ’s disciples all around the world. As editors, we have found few discoveries more thrilling in life than that of seeing the whole Bible as a unified story of God’s gracious acts of redemption, and indeed of seeing the whole Bible as ultimately about Jesus, as he himself testified (Luke 24:27; John 5:39).

The ultimate goal of Short Studies in Biblical Theology is to magnify the Savior and to build up his church—magnifying the Savior through showing how the whole Bible points to him and his gracious rescue of helpless sinners; and building up the church by strengthening believers in their grasp of these life-giving truths.

Dane C. Ortlund and Miles V. Van Pelt

Introduction

Recovering the Glory of the Royal Priesthood

In 1956 the film The Ten Commandments showed a generation of Americans a picture of the Passover, the Red Sea, and God’s relationship with Israel. With cinematic flare Charlton Heston, portraying Moses, battled Pharaoh, led the people to Sinai, and smashed the stone tablets in response to the golden calf. On the silver screen, The Ten Commandments portrayed a vision of God’s glory as told through the story of the exodus. Yet, every Easter when it plays on television, The Ten Commandments can never fully capture the glory of God. Why? Because it takes more than good camera work to see God’s glory. It requires the Spirit to open sin-blinded eyes to behold the glory of God in the face of Jesus Christ (2 Cor. 4:6).

From the New Testament, we can see more clearly why The Ten Commandments misses the mark. The ancient glory of exodus cannot display God’s glory without the final revelation of God in Christ. As the New Testament explains, God designed the exodus to foreshadow the later glory of Christ. As Paul puts it, Moses’s face shone with glory when he descended from Sinai (2 Cor. 3:7), but this glory paled in comparison to Christ’s. With Moses, God’s glory was found in a ministry of condemnation, but with Christ, glory is seen in his ministry of righteousness (2 Cor. 3:9–11). Righteousness is what Christ grants his people by means of his covenantal obedience, sacrificial death, victorious resurrection, and heavenly intercession. In other words, through the various phases of Christ’s priesthood, the glory of God is fully revealed. And not just revealed but given. Whereas Moses’s priestly ministry displayed God’s glory from a distance, the greater ministry of Christ clothes his people with righteousness, as the greater high priest brings many sons to glory (Heb. 2:9–10; cf. Rom. 8:29–31).

Consider how vital this priestly vision of God’s glory is for ministry today. From the athletic arena to the concert stage to the IMAX theater, countless worshipers flock to experience the glory of sport, song, and cinema. As Jamie Smith has observed, venues like these provide a series of secular temples complete with their own idolatrous liturgies.1 Set in these temples are a priestly class of people who distribute “grace” to a world hungry for glory. And just as Charlton Heston once entertained a generation of glory-seekers, so today’s athletes and entertainers regale modern inquirers. These cultural icons are the priests of our secular age, and they bestow glory on all who draw near to them, wear their signature brands, and enter their temples. Nevertheless, their “priestly” services only mislead their followers from true glory, even as they confirm a basic truth—fallen humanity requires priestly intervention to restore the glory we were made to receive and reflect.

Priestly glory is also found when we enter the Bible. From the first use of the word in Genesis 14:18 (“Melchizedek . . . was priest of God Most High”) to the last in Revelation 20:6 (“Blessed and holy is the one who shares in the first resurrection! . . . they will be priests of God and of Christ”), priesthood is central to redemptive history. And though it takes some time to learn the language, the concepts, and the purpose of priesthood, a pleasant reward awaits all who study what Scripture says about priesthood. As Psalm 111:2 says,

Great are the works of the Lord,

studied by all who delight in them.

The aim of this book is to study the priesthood so that we might delight more fully in the glory of God’s Son, our great high priest. Moreover, by learning the history and purpose of priesthood in the Bible, we will better understand God’s work in redemption. Because God’s gospel of the kingdom centers on the priestly offering and exaltation of Christ, a right understanding of royal priesthood is necessary for seeing God’s glorious plan of salvation. Because the church of Jesus Christ is called to share in his vocation of priesthood (1 Pet. 2:5, 9; Rev. 5:9–10), learning what priests do is essential for discipleship.

In a world of competing glories, therefore, studying the priesthood is basic for Christian discipleship. When secular priests entice Christians to worship in their temples, we need the true priest-king interceding for us and applying his blood to atone for our sins. We need a biblical vision of Christ’s priestly glory to empower us to reject all substitutes and worship him alone. In short, we need a biblical theology of royal priesthood that leads us to Christ. For to be made in God’s image and created for God’s glory means Christ’s disciples are called to be a family of royal priests—sons and daughters who serve in the presence of the Lord by means of the finished work of Christ, our great high priest.

That’s the big picture; now let me define a few priestly terms.

A Glorious Family of Royal Priests

If we survey all the places where priests show up in the Bible, we find quite a spectrum. There are pagan priests like Potiphera, the father-in-law of Joseph (Gen. 41:45, 50; 46:20), and true priests like Melchizedek (Gen. 14:18). Aaron and his sons are identified as Israel’s chosen line of priests, and these priests are joined by their brothers, the Levites, to serve in God’s tabernacle (cf. Deut. 33:8–11). Yet, before Yahweh chose Aaron as priest (Ex. 28–29), Yahweh identified Israel as a “royal priesthood” (Ex. 19:6). Likewise, when Moses led the nation to make a covenant with Yahweh (Ex. 19–24), unnamed “priests” served at the altar with Moses (19:22, 24; cf. 24:5). Moses too is identified as a priest, as is Samuel (Ps. 99:6). Yet neither is a descendant of Aaron or called a priest in his own day. Moreover, David wears the priestly ephod when the ark of the covenant is brought to Jerusalem (2 Sam. 6:14), and in one instance his sons are even called “priests” (2 Sam. 8:18).

Despite the “separation of powers” between the priestly tribe of Levi and the royal tribe of Judah, we discover royal sons who bring sacrifices to the altar. This combination of priest and king goes back to Adam and Melchizedek. And looking in the other direction, the prophets tell of a son of David who will be priest (Ps. 110) and a priest who will sit on the throne (Zech. 6:9–15). Admittedly, all these twists and turns can seem daunting at first. But if we read the Bible patiently, we can learn how the priesthood rises and falls and rises again.

Already, this series has books devoted to the themes of sonship and kingdom.2 So this book will not repeat their work. Still, it is necessary to see how priesthood relates to both. To say it differently, priesthood is restricted to the sons of Aaron only under the law of Moses, explicated in the covenant with Levi (Num. 25:9–13; Mal. 2:1–9; cf. Deut. 33:8–11). Prior to the Sinai, Scripture identifies royal priests in Adam and his sons, the patriarchs. Israel, as God’s firstborn son (Ex. 4:22–23) is also called a “kingdom of priests” (Ex. 19:6). And many of the patriarchs, who were promised a kingdom (Gen. 17:6, 16), built altars—a task later associated with Aaron and his sons. In the beginning then, there is a strong unity between priest and king.

This unity will fracture in Israel’s history, but when Jesus fulfills the requirements of the law, he will become a priest like the king of Salem, Melchizedek. David himself saw this coming (Pss. 110; 132), as did the Old Testament prophets (e.g., Jer. 30:21; Zech. 3:1–10; 6:9–15). Thus, the church is not simply a priestly people. In Christ, it is a royal priesthood. To put it graphically, we might say Aaron’s priesthood, which would come to be known as the Levitical priesthood, always stood as a halfway house between Adam’s royal priesthood and Christ’s (see fig. 1).

Figure 1. Israel’s temporary division of priesthood from kingship

As with the rest of the law, the priesthood of Aaron was not an end in itself; it was given as a pattern and placeholder for something greater—namely, Jesus Christ and the royal priesthood he would inaugurate through his death and resurrection. To be certain, it takes the whole Bible to see this develop, but as we begin, we need to see where we are going. In particular, it is vital to see the historical development of priesthood in relationship to kingship. To help explain how these concepts relate, let me define them.

Priest. Hebrews provides the most detailed explanation of priesthood in the Bible. And in Hebrews 5:1–4 we find a concise definition of the high priest, his appointment, his people, and his service:

For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. He can deal gently with the ignorant and wayward, since he himself is beset with weakness. Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. And no one takes this honor for himself, but only when called by God, just as Aaron was.

From these verses, we can draft a working definition of priesthood in four parts. First, Hebrews defines a “high priest” (5:1), which is the term given to the sons of Aaron in Numbers 35. This identification does not encompass everything we can say about priests, but it does provide a start. Second, a high priest is chosen by God and does not appoint himself (Heb. 5:1, 4). This received ministry repeatedly identifies true priests. No priest in the Bible ever asserts himself before God and lives to tell about it. God always does the choosing and the consecrating for service at his altar. Third, God appoints the high priest to serve a particular people and to mediate a covenant.3 So great was the priest’s place in the covenant, Hebrews 7:12 says, “When there is a change in the priesthood, there is necessarily a change in the law as well.” Notice: the change in the law followed the change in priesthood, not the reverse. Fourth and finally, priests brought sacrifices for sin to the altar of God. While all Israelites worshiped God with sacrifices, the priest applied the blood to the altar. Under the Sinai covenant, this task was reserved for Aaron and his sons. Not even Levites could serve at the altar. Yet, before Sinai, the sons of Adam and Abraham built altars, made sacrifices, and applied the blood. These actions identify them as patriarchal priests.

In defining what a priest is, Hebrews 5 gives a clear starting point: Priests are consecrated mediators between God and his covenant people who stand to serve at God’s altar and bring sacrifices to atone for sin. Yet, as Hebrews 5 focuses on Israel’s high priest, we should remember that more can be said. From what we will see in the Old Testament itself, I will define priesthood in this way: Priests are consecrated mediators between God and his covenant people, who stand to serve at God’s altar (1) sanctifying God’s Holy Place, (2) sacrificing God’s offerings, and (3) speaking God’s covenant.4

This more expansive definition considers where priests serve and what priests do. Namely, priests sanctify the house of God where the altar is located; they bring the sacrificial blood to that altar; and they bless the people with their speech—for example, intercessory prayer, benediction, and teaching are priestly activities. More could be said, but this definition gets at the heart of what priests do. Others have defined priests by where they stand—as servants in God’s house.5 As we go, we will see the importance of where the priests stand, but our focus will be on what priests do—that is, priestly actions. And this definition will be a guide throughout the book.

Levitical priesthood. In the law, priesthood came to be associated with Aaron and the house of Levi. In Hebrews we find the term “Levitical priesthood,” which—counterintuitively—does not mean all the Levites but refers only to the sons of Aaron. As Hebrews 7:11 explains, “Levitical priesthood” is another way of describing the “order of Aaron.” As we will see, priesthood is given only to Aaron and his sons. Later the sons of Levi will be “given” to Aaron, to protect him and to assist him at God’s house (Num. 3:9; 8:16, 19; 18:8), but the term itself (“Levitical priesthood”) does not appear until Deuteronomy.6 “Levitical priesthood,” therefore, is a term that speaks of the entire priestly system centered on Aaron and his offspring.

Under the old covenant, the priestly “order of Aaron” is the one that serves at the altar. The Levites stand with them to protect God’s house, assist God’s priests, and serve God’s people. Importantly, this system of mediation is the one established by Moses; it is also the one that Jesus confronts as he speaks of the temple’s defilement and coming destruction. In between Moses and Jesus, the Levitical priesthood serves as Israel’s thermostat for worship. For as it goes with the priests so goes the spiritual climate of the nation.

Royal priesthood. Hebrews also speaks of a priesthood that supersedes that of Aaron. This priesthood is described as the “order of Melchizedek” (Heb. 7:11), the king of Salem and priest of God Most High (cf. Heb. 7:1–10). Though he is identified only in Genesis 14 and Psalm 110, Hebrews makes Melchizedek the key figure to explain how Jesus can be a priest. In this book, we will see how Melchizedek is the major figure in a biblical theology of priesthood. To rightly trace the priesthood through the Bible, it is important to see that the goal of priesthood is a royal priest. Priesthood decoupled from kingship is not the final goal. As Hebrews teaches, God always intended to replace the covenant with Israel (and its covenant with Levi) with a new covenant—the covenant inaugurated by a king invited by God to “draw near” (Jer. 30:21).7

Priesthood tied to the tribe of Levi, therefore, was always provisional. As we will see, God created Adam to serve as a priest and to have rule over the earth. The priests and kings of Israel, taken by themselves, recover only “half” of what Adam lost by his disobedience. Like Adam, God gave Israel the chance to be a “royal priesthood” if they kept the covenant (Ex. 19:1–8). Yet, because the nation broke God’s covenant, Israel proved themselves unfit to be a royal priesthood. Nevertheless, what God promised conditionally to Israel, Christ fulfilled perfectly. And only as we keep track of the Bible’s presentation of priesthood and kingship can we rightly make sense of Scripture’s view of priesthood.

The Glory of the Priesthood

In this book, we will focus on the glory seen in the beauty of God’s house and its priestly servants. Once again, Hebrews is instructive. In Hebrews 3:1–6 we find a contrast between the glory of Moses and the glory of Jesus. Both are glorious in their respective roles—Moses serving in God’s house, Jesus ruling over God’s house. This glory comes from the work each does with the resulting effects of their priestly service.

Truly, Christ’s glory begins with the purifying power of his priestly sacrifice. It continues with the high priest enthroned in heaven, who lives to intercede for his household. And it extends to all the earth as he sends the gospel throughout creation. In these three ways (sacrifice, sanctification, and speaking), we see the beauty and glory of Christ’s perfect priesthood. In the chapters that follow, we will trace Christ’s priestly glory through the Bible, learning how a biblical theology of priesthood informs our own discipleship as royal priests.

Still, before jumping in, let me outline the six chapters of this book. Each chapter corresponds to one of six stages in the development of the priesthood:

1. The patternof royal priesthood in Adam and the patriarchs

2. The legislationof the Levitical priesthood in the five books of Moses (Genesis–Deuteronomy)

3. The compromiseof the Levitical priesthood and the promiseof a royal priesthood in the Prophets (Joshua, Judges, 1–2 Samuel, 1–2 Kings, Isaiah, Jeremiah, Ezekiel, and the Twelve8)

4. The rising anticipationof a royal priesthood in the Writings (1–2 Chronicles, Ezra–Nehemiah, Psalms, and Daniel)

5. The arrivalof the royal priest(hood) in the Gospels (Matthew–John)

6. The meaning and multiplicationof the royal priesthood in Acts through Revelation

While the biblical story of priesthood has many moving parts, these six escalating stages help us stay on track. Like a map that identifies various regions with a corresponding color, these six stages will help color each chapter of our journey. In this way, the details of this story, which become dense at times, can be organized by these stages.

In all, this book will chronicle the hard-but-ultimately-happy history of God’s royal priesthood. At the end of our journey, we will find a vision of royal priests worshiping God and serving alongside Jesus Christ. This is the goal of the Bible and the goal of creation, but long before seeing the glory of God’s new Jerusalem, we must start in Eden—the place where royal priesthood begins.

1. James K. A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Grand Rapids, MI: Baker Academic, 2009).

2. Graeme Goldsworthy, The Son of God and the New Creation, Short Studies in Biblical Theology (Wheaton, IL: Crossway, 2015); Patrick Schreiner, The Kingdom of God and the Glory of the Cross, Short Studies in Biblical Theology (Wheaton, IL: Crossway, 2018).

3. Notice again the close relationship between priesthood and covenant in figure 1.

4. This definition is unique to the sons of Aaron. Levites, by contrast, do not stand at God’s altar, but serve as assistants to Aaron, guarding God’s house (not his altar) and carrying the word of the covenant to the people. In this way, they too are “priestly,” but not “priests” in the official sense of the word.

5. Peter J. Leithart, “Attendants of Yahweh’s House: Priesthood in the Old Testament,” Journal for the Study of the Old Testament 24, no. 85 (1999): 3–24.

6. See Deut. 17:9, 18; 18:1; 24:8; 27:9; cf. 21:5; 31:9.

7. “Drawing near,” which repeats often in Hebrews (4:16; 7:19, 25; 10:1, 22; 11:6), is a priestly phrase, one that comes from the priest’s God-given permission to approach God’s altar (cf. Ex. 28:1).

8. The Twelve are the “Minor Prophets” taken collectively.

1

In the Beginning

The Royal Priesthood Patterned

In the beginning God created a priest. And not just any priest, but a royal priest—a man made in God’s likeness, a son fashioned to reflect God’s beauty, an image bearer commissioned to rule God’s world with holy affections. God commissioned the first family—Adam and his fellow image bearer, Eve—to be fruitful and multiply and fill the world with God’s glory.

The first few chapters of Genesis bring the reader into a foreign world with many ancient places, practices, and people. Presented as symbol-laden history, Genesis tells us where humanity came from, why we are here, and what went wrong. It also hints at who will “fix” it. This is where the Bible begins, and so does our priestly journey. In this chapter we will observe the pattern of royal priesthood found in Adam and his sons. In particular, we will see how priesthood begins with Adam, echoes in the patriarchs (esp. Abraham), and finds its most concrete yet enigmatic example in Melchizedek.

While priesthood is not defined or assigned until Sinai, we can see how priesthood in Israel finds an original pattern in Genesis. Indeed, by reading Genesis with the rest of the Pentateuch (Exodus–Deuteronomy), we learn how Moses portrays these men as patriarchal priests, which in turn gives us an original pattern for royal priesthood.

Evidence for the First Priest

Genesis 1–2 presents Eden as a garden sanctuary and the first man as royal priest. Later, after humanity’s fall (Gen. 3), sacrifice will be added to complete the cultic system. Together, the indivisible complex of sanctuary, priesthood, and sacrifice begins in Genesis 1–3.1

As we observed in the introduction, even secular societies participate in cultic worship. Malls, models, and merchandise form a materialistic cult alluring worshipers to make a sacrifice at the altar of Apple or REI. Similarly, worship in the Bible requires a Holy Place (a temple), a devoted priesthood, and a sacrifice on the altar.2 As strange as ancient religions may look, patterns of priestly worship still surround us. And going back to Eden, we discover why. In fact, Moses gives at least four ways to see priesthood in Eden.

First, Adam is placed in a garden sanctuary. Set on a mountain where the waters flowed down from Eden, the “garden of God” (Isa. 51:3; Ezek. 28:13; 31:9) was the place where Adam and Eve enjoyed Yahweh’s presence. While Eden was a perfect environment for man to dwell, Genesis 1–2 is theological, not agricultural. The garden was far more than verdant farmland; it was the place where God approached Adam, and Adam entered God’s presence—hence a garden sanctuary.

Like the tabernacle, which had three spheres of increasing holiness (the courtyard, the Holy Place, and the Most Holy Place), Eden also had three regions of ascending holiness (the world outside the garden, the garden itself, and the top of God’s mountain, where his presence dwelt). In all, God created Adam and all of his children in his image to commune with him and to serve as his priests in his Holy Place.3

Second, image bearers are royal priests who mediate God’s presence. Genesis 1:26–28 says God made humanity in his own image and likeness. And while Adam and Eve’s royal function is observable in the words “subdue” and “have dominion over” in verse 28, there is reason to assign priesthood to these words too. In the ancient Near East, image bearing was inherently priestly, as the king mediated the presence of God to the people and vice versa. Similarly, Adam plays a priestly role whereby he mediates the relationship between God and his children.4 The blessing Adam receives from God (v. 28) is to be communicated to his family as he serves as their priest. Conversely, standing as the head of his family, he is to lead them to worship and serve their Creator. All of this fails when Adam sins, but in Genesis 1–2 we can see God’s original intent. Even more, when we read 1:26–28 with 2:15, it becomes clearer that Adam, as God’s image bearer, is commissioned to be a priest.

Third, Adam is given a priestly commission. Genesis 2 says that when God planted a garden in Eden (v. 8), “The Lord God took the man and put him in the garden of Eden to work it and keep it” (v. 15). Adding to the ruling commands of Genesis 1:28, Adam is given the priestly task of “serving” Yahweh in his garden sanctuary and “guarding” his sacred space. We know this double command (i.e., “work/serve” combined with “keep/guard”) is priestly because of the way Moses uses it later in Numbers 3:7–8; 8:25–26; 18:5–7. In Numbers these two words, when used together, are uniquely assigned to the Levites, who are called to assist in the priestly service of the tabernacle.5

Adam is therefore presented in priestly terms. He is “an archetypal Levite.”6 Confirming his priesthood, God calls him to serve in his presence and to guard the boundaries of his holy space from anything unclean.7 Later, Levites are called “guards” (1 Chron. 9:23) and “gatekeepers” (1 Chron. 9:17–27; Neh. 11:19). Moreover, the Levites’ service begins because of their willingness to draw the sword against their brothers to defend God’s holiness (Ex. 32:25–29; Deut. 33:8–11). Such zeal for God’s holy dwelling is a defining characteristic of priests and Levites, and in the beginning, God assigns Adam to be guardian of the garden sanctuary.