You have been invited to covenant meal—a table set in the midst of hostile enemies. Bread and wine are the food and drink of choice. The host is a righteous king who is lives in the holy city Jerusalem, and serves God Most High as a faithful priest.
When you look at your invitation, the RSVP calls you to renounce your idols and acknowledge the greatness of your host. This table, offered freely to you, is set for those who believe God’s promises and refuse to partner with the kings of this world. Indeed, this table does not communicate righteousness. Rather, it is for those who have been justified by faith in the promises of God Most High.
What is this invitation describing?
If you said, the Lord’s Supper, you’d be correct. And if you said Abram’s meal with Mechizedek, you’d also be right. But how can this be? How can one description point to two events? The answer is that God ordained the Old Testament events of Genesis 14 to prepare the way for Jesus Christ and the covenant he sealed with his blood and celebrated on the night before his crucifixion.
Therefore, just as learning the history of Passover helps us appreciate and apply the Lords’ Supper today, so does learning the story of Melchizedek and his covenant meal. Continue reading
The angel of the Lord. A satanic accuser in the throne room of God. A priest with dirty clothes. The promise of a coming Messiah. And a front row seat to God’s plan of redemption. On Sunday we considered all of these items, as they appear together in Zechariah 3.
Finishing up our series on the priesthood, we saw in Sunday’s sermon how our lives fit into the incredible storyline of the priesthood. From Zechariah 3, in particular, we learned how God restored the priesthood after the exile, which served as “sign” (v. 8) for a greater priesthood to come.
If you want to understand how the priesthood moved from the Old Testament to the New, Zechariah is an important book. And this sermon will help you understand that book and how Joshua the high priest foreshadowed the coming of a greater Joshua and his friends.
You can listen to the sermon online. Response questions are below along with a few resources on Zechariah and the priesthood. Continue reading
Who is Melchizedek? And why is Jesus called a high priest like Melchizedek? And what does Mel—can we abbreviate his strange name?—have to do with the church and the world today?
On Sunday, I tried to answer those questions with an animated tour of the Bible. Incorporating the artistic gifts of Jeff Dionise, our elder for outreach, I preached a three part message that started with Melchizedek in history (Genesis 14), moved to Melchizedek in poetry and prophecy (Psalm 110), and finished with Jesus Christ, or Melchizedek in fulfillment (Hebrews 7).
In what follows you can listen to the message or trace the story with the graphics displayed below. Additional resources are also found below. Response questions will return next week as our church finishes up its series on the priesthood.
ds Continue reading
This week the Evangelical Theological Society is meeting in Denver, Colorado. And this morning I am presenting a paper entitled: “A Family of Royal Priests: Why the Priesthood of Believers Must Be In Christ”
The topic of priesthood is one that has long captured my attention. It was the subject of my dissertation. Next year, I am planning to publish a book on the subject with Crossway, in their Short Studies in Biblical Theology series. And last year, I read and reviewed Andrew Malone’s book God’s Mediators: A Biblical Theology of the Priesthood.
In that book, Malone makes the case that the priesthood of believers is not derived from the high priesthood of Christ. This view, which Malone argues for with surprising vehemence, divides Christ from his covenant people, at least with respect to the priesthood. It does not attend to the way Scripture explains the “making of priests,” nor does it do justice to many passages that conjoin the priesthood Christ with his kingdom of priests.
So in response to Malone, I wrote this paper, to make a theological and exegetical case for the unified priesthood of Christ and his people. It’s not short, but if you read it, I’d love to know your thoughts.
Soli Deo Gloria, ds
I am __________.
In individualistic cultures, these words are usually filled with various accomplishments, activities, or vocations. I am a musician. I am a doctor. I am a (recovering) alcoholic. However, in more communal cultures, this sentence is more likely completed with relational predicates. I am a son. I am a mother. I am a husband.
Of course, studies that have employed this fill-in-the-blank test have only produced general trends. Nevertheless, it is interesting to consider what words you use to introduce yourself. Are you first and foremost defined by what you do? Or by who you are with? Or is it some combination of the two?
This Sunday we will again consider the priesthood in Israel and how the family vocation of guarding the temple defined the Levites. At the same time, we will see how the events of their history inform the backstory to our own priestly calling. As Isaiah 66:21 says of the nations who will come to Christ in the new creation: “Some of them also I will take for priests and for Levites.”
Indeed, for those in Christ we find that we both have family and a vocation that fills in the blanks of our life and gives us both redemption and service in God’s kingdom. Like the Levites given to the priest to serve God in his house (Num. 8:19), we too are servants given to Christ, who in turn has given us to the church (Eph. 4:8, 11–12).
Therefore, learning the history of the Levites is not just learning someone else’s family history. If you are in Christ, it is your family history, not to mention a key part in how God has brought redemption to the world.
This week’s sermon can be heard online. Response questions are below, as additional resources.
Soli Deo Gloria, ds Continue reading
Are you a royal priest? How do you know? What is a kingdom of priests? And how does that really apply today? Is this title for individuals? Or should it be a community identity?
Many questions swirl around the biblical idea of priesthood. And on Sunday we considered Peter’s words to the church: “You are a royal priesthood” (1 Peter 2:9). In examining his words, we learned that they go back to Exodus 19:6 and come in the context of worship on the mountain God.
By examining Exodus 19:6, therefore, in its original context and comparing it to 1 Peter 2, we were able to learn how God makes a priestly people, what a kingdom of priests do, and how this title of royal priesthood applies to us today.
You can listen to the sermon online. Discussion questions and additional resources can be found below. Continue reading
But 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 themes of priesthood and kingship overlap and intertwine in the history of redemption. In this new sermon series we are examining how royal priesthood applies to Jesus, the church, and our identity in Christ.
In this first sermon, we consider how Adam and Eve were created in God’s image to be royal priests serving and worshiping in the Garden of Eden. You can read about the background to this sermon series here and listen to the sermon online here. Response questions and Additional Resources can be found below. Continue reading
“You were made for this!”
This phrase seems to be thrown around quite a bit these days: Sports commentators talk this way about athletes; teachers about pupils; mentors about those they coach. In short, it is a way of speaking that comes from a recognized “authority” on someone who is ascending in their field. It is language meant to boost esteem and put everyone on alert, that the next star is rising.
In our celebrity-crazed culture, everyone wants to be special. Indeed “special” is the carrot that has motivated so many to aspire to greatness. I’ve felt this pull and have thanked God that my dreams of athletic glory were mercifully cut short. Still, the hunger for this kind of glory remains.
And it remains with such a strong pull because we were made for glory! Not just some of us, but all of us were made to enjoy and exhibit the glory of God. And thus, until we discover the true source of glory, we will chase glory in vain. Therefore, we must see what Scripture says about the glory of God. Continue reading
One of the great questions about the opening chapters of Genesis is the relationship of the two creation accounts. Are Genesis 1 and Genesis 2 two different accounts? From two different sources? Or is there a rhyme and reason for the repetition and ostensible differences between the six days of creation in Genesis 1 and the formation of Adam and Eve in Genesis 2?
Since Julius Wellhausen—a pioneering German scholar in the 19th C who advocated a source theory to the Pentateuch and who fabricated a competition between priests and Levites behind the Bible—there has grown a small cottage industry arguing that the books of Moses and the opening chapters of Genesis have multiple authors. While various “documentary hypotheses” have been put forward, four sources have often been posited. Labeled by the letters E, J, P, D, these four sources are various traditions in Israel—respectively, Elohim, Jehovah, Priestly, and Deuteronomist.
I first encountered this higher-critical approach to the Bible in my liberal arts college—stress on the word liberal. Though I had no way of knowing how to counteract this teaching at the time, I have since seen how reductionistic and unfaithful this approach is to the Bible. In particular, it short-circuits any theological intentions of the original author. In other words, whenever a tension or apparent contradiction is observed, the solution is to attribute contrasts to various sources behind the Bible. Consequently, it denies the need to wrestle with the text and understand the author’s original text.
In this way, it actually diminishes scholarship and the theological glory of the biblical text. That is, it reduces the weight of the full revelation of God. And thus, I happily and unswervingly repudiate the source theory of the Bible. Likewise, I give praise to God for Old Testament scholars who stand against the critical consensus and write for the upbuilding of the church. Continue reading
What is in a name? Or, for that matter, what is in a place? In the Bible, often there is a lot in a place or a name. Just think about Jabez (1 Chronicles 4:9–10) or what Nathanel thought about Nazareth (John 1:46).
Those are just two examples of the way names and places matter in the Bible. In fact, O. Palmer Robertson has written a whole book on the theological significance of geography. And the careful reader of Scripture would do well, especially in narrative books, to consider the location where the story takes place.
For instance, in 1 Samuel Mizpah, a city in Benjamin, shows up eight times—seven times in chapter 7, once in chapter 10. And I believe this location gives significant information about the book of 1 Samuel and the ominous choice of Saul as king. Let’s consider and see how paying attention to this place helps us understand 1 Samuel and how to read biblical narratives. Continue reading