DO CHRISTIANS HOLD A PRIESTHOOD?

WHAT IS PRIESTHOOD?

The primary Hebrew word for "priest" in the Old Testament is kohen, which appears approximately 750 times. This term refers to individuals who served as priests of the one true God, as well as those who acted as priests for false gods worshipped by other nations or, at times, by unfaithful Israelites (e.g., Genesis 41:45; 2 Kings 10:11).

Related terms include:

• Kehunna: Referring to "priesthood" (Exodus 29:9; Numbers 18:1-7).

• Kahan: Meaning "to act as a priest."

• Komer: Used exclusively for idolatrous priests (2 Kings 23:5).

Priesthood played a central role in the worship of Israel, particularly in the tabernacle and later the temple. Before King Josiah’s reforms (2 Kings 23), five categories of priests existed:

1. High priests (e.g., Aaron).

2. Second-order priests, descendants of Aaron with lesser duties.

3. Idolatrous priests, who served foreign gods.

4. Priests of local shrines (or "high places").

5. Priests of the northern kingdom, who were remnants of Israel after the division.

Josiah’s reformation abolished all but the legitimate temple priests, preserving only the Aaronic line to fulfil the priestly duties outlined in the Mosaic law (2 Kings 23:4-20)

The Origins of Priesthood

The first mention of a priest in the Bible is Melchizedek, the "king of Salem" and "priest of God Most High" (Genesis 14:18). Melchizedek blessed Abram, and Abram gave him a tithe of the spoils from battle.

This unique priesthood predates the Levitical system established under the Mosaic covenant and is later referenced as a type of eternal priesthood in Psalm 110:4. Jethro, Moses’ father-in-law, is another example of a non-Israelite priest who worshipped the true God (Exodus 3:1; 18:1).

However, the majority of the Old Testament focuses on the priesthood established through Aaron and his descendants

A Kingdom of Priests

At Mount Sinai, God declared Israel to be "a kingdom of priests and a holy nation" (Exodus 19:6).

This meant that the nation collectively had access to God and was called to reflect His holiness to the world. This concept was formalised through the covenant ceremony in Exodus 24, in which the people of Israel affirmed their relationship with God and received His laws.

While all Israel was called to serve God in this way, the Aaronic priesthood was specifically set apart to mediate between God and the people. Aaron and his descendants were given the responsibility of offering sacrifices, maintaining the sanctity of the temple, and interceding for the nation (Numbers 18:1-7). The Levites assisted them with tasks such as transporting the tabernacle, guarding the sanctuary, and teaching the law (Deuteronomy 33:10; 1 Chronicles 23:27-32)

The High Priest

The high priest held a unique position of authority and responsibility within the Aaronic priesthood. He alone could enter the Holy of Holies on the Day of Atonement to make atonement for the sins of the nation (Leviticus 16). The high priest was also responsible for:

1. Maintaining the sanctity of the priesthood by adhering to stricter standards of purity (Leviticus 21:10-15).

2. Teaching God’s law to the people (Deuteronomy 33:10).

3. Using the Urim and Thummim to discern God’s will for the nation (Exodus 28:30).

Priesthood in the New Testament

In the New Testament, the Greek word for "priest" (hiereus) occurs primarily in connection with the role of Jesus and references to Old Testament priesthood practices. The New Testament frequently links the priesthood to the concept of sacrifice, emphasising the contrast between the temporary sacrifices offered by Aaronic priests and something greater that these sacrifices foreshadowed.

The priesthood of Melchizedek is also highlighted in the New Testament as being significant and distinct. Melchizedek’s priesthood was not based on lineage or the Mosaic law, making it a unique and powerful concept that continues to hold theological weight (Hebrews 7:3). This priesthood is described as eternal and greater than the Levitical priesthood, raising questions about its continued relevance and application.

Throughout the Scriptures, we see the development of two primary priesthoods: the Aaronic and the Melchizedekian. Both played critical roles in mediating between God and His people, and both carried unique qualifications and responsibilities. But while we have a priesthood pertaining to Aaron and Melchizedek, do Christian followers of Jesus have authority within these priesthoods? And if not, do we have any other type of priesthood, and what does it mean for our relationship with Jesus Christ and God the Father?

THE PRIESTHOOD OF THE CHRIST

One of the most frequently quoted passages from the Hebrew Scriptures in the New Testament is Psalm 110. This psalm is one of the most profoundly prophetic texts within the collection of 150 divine hymns, songs, and laments. The psalmist writes:

“The LORD says to my Lord: ‘Sit at My right hand Until I make Your enemies a footstool for Your feet.’ The Lord will stretch out Your strong sceptre from Zion, saying, ‘Rule in the midst of Your enemies.’ Your people will volunteer freely on the day of Your power; In holy splendour, from the womb of the dawn, Your youth are to You as the dew. The LORD has sworn and will not change His mind, ‘You are a priest forever According to the order of Melchizedek.’ The Lord is at Your right hand; He will shatter kings in the day of His wrath. He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. He will drink from the brook by the wayside; Therefore He will lift up His head.” (Psalm 110:1-7, NASB)

We as Christians today recognise the figure described as “my Lord,” to whom the LORD God says, “Sit at My right hand,” as none other than Jesus Christ, the Jewish Messiah. Psalm 110 is not only a prophetic description of the Messiah but also a profound insight into the type of priest and king He was to be. Jesus Himself referenced this psalm when addressing the Pharisees, asking them whose son the Messiah was:

“If David then calls Him ‘Lord,’ how is He his son?” (Matthew 22:45)

In this psalm, we see a Messiah who is both priest and king, a concept unique to the “order of Melchizedek.” Unlike the Aaronic priests, Melchizedek’s priesthood is eternal and royal, pointing to a dual role of ruler and intercessor.

The Epistle to the Hebrews explains the theological significance of this priesthood.

In chapter 7, Melchizedek is mentioned briefly in connection with Abraham. The author of Hebrews establishes that Melchizedek’s priesthood is superior to the Aaronic priesthood because Abraham, the ancestor of Levi, paid tithes to Melchizedek. This demonstrates that Melchizedek’s priesthood outranks both Abraham and his descendants. The writer states:

“But without any dispute the lesser person is blessed by the greater. In this case mortal men receive tithes, but in that case one receives them, of whom it is testified that he lives on. And, so to speak, through Abraham even Levi, who received tithes, has paid tithes, for he was still in the loins of his forefather when Melchizedek met him.” (Hebrews 7:7-10, NASB)

The writer goes further, explaining the limitations of the Levitical priesthood. If perfection could be attained through it, there would be no need for another priest to arise in the order of Melchizedek. The change in priesthood necessitates a change in law:

“For when the priesthood is changed, of necessity there takes place a change of law also.” (Hebrews 7:12, NASB)

Christ’s priesthood is introduced as eternal, not reliant on lineage but based on the power of an endless life. The Greek word akatalutos (Hebrews 7:16), meaning “indestructible,” highlights the eternal nature of Christ’s priesthood.

The Aaronic priesthood, with its sacrifices and rituals, was rendered obsolete at the crucifixion of Christ. The tearing of the temple veil symbolised the end of the old covenant and the direct access believers now have to God (Matthew 27:51). The writer of Hebrews explains:

“For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself.” (Hebrews 9:24-26, NASB)

Unlike the Levitical priests, whose ministry passed from father to son, Christ’s priesthood is unchangeable. Hebrews 7:24 uses the Greek word aparabatos, meaning “unchangeable” or “untransferable.”

The Goodspeed literal translation reads :

“But He continues forever, so His priesthood is untransferable.”

This priesthood resides uniquely in Christ, who, as the Son of God, possesses imperishable life and an eternal role as mediator. The writer declares:

“You are a priest forever according to the order of Melchizedek.” (Hebrews 7:17, NASB)

The Epistle to the Hebrews reveals the unique and eternal nature of Christ’s priesthood. By virtue of His sacrifice and resurrection, He fulfils and surpasses the Aaronic priesthood. The priesthood of Melchizedek, residing solely in Christ, is eternal, untransferable, and indestructible. It consummates the old covenant and establishes a new and superior way of mediation between God and humanity

DO CHRISTIANS HOLD A PRIESTHOOD?

It is vital to teach in our churches that the universal Catholic church of Jesus Christ has always held a priesthood—one clearly taught in the New Testament. This priesthood was emphasised by the great Reformation theologian Martin Luther, who described it as “the priesthood of all believers,” encompassing both male and female believers (Galatians 3:28; 1 Peter 2:9). In the opening verses of the book of Revelation, the apostle John makes an extraordinary statement:

“Grace to you and peace from Him who is, and who was, and who is coming, and from the seven spirits that are before His throne, and from Jesus Christ, the faithful witness, the first-born out of the dead, and the ruler of the kings of the earth; to Him who did love us, and did wash us from our sins in His blood, and did make us kings and priests to His God and Father, to Him is the glory and the power to the ages of the ages! Amen.” (Revelation 1:4-6, YLT)

This declaration by apostolic authority is profound. Jesus Christ, who is the ruler of the kings of the earth, continues to love us and has released us from our sins through His own blood. Furthermore, He has made all believers “kings and priests to His God and Father.”

Here lies the true Christian priesthood. The Christian does not need temples, secret rituals, or esoteric practices. His priesthood does not depend on special offices or communication with the dead. Instead, the Christian priesthood embraces all those who have been redeemed by the blood of Jesus Christ and who enjoy the unending love of the Lamb of God who takes away the sins of the world.

Peter affirms this priesthood in his epistle, declaring:

“And ye are a choice race, a royal priesthood, a holy nation, a people acquired, that the excellencies ye may show forth of Him who out of darkness did call you to His wondrous light; who were once not a people, and are now the people of God; who had not found kindness, and now have found kindness.” (1 Peter 2:9-10, YLT)

This royal priesthood is not linked to Aaron or Melchizedek. Scripture reveals that the Aaronic priesthood has been changed (Hebrews 7:12), and the Melchizedek priesthood is “untransferable” by its very nature (Hebrews 7:24). Instead, the Christian priesthood is composed of all those consecrated as “ambassadors for Christ,” as Paul describes:

“In behalf of Christ, then, we are ambassadors, as if God were calling through us, we beseech, in behalf of Christ, ‘Be reconciled to God.’” (2 Corinthians 5:20, YLT)

The priesthood of the believer calls Christians to proclaim the gospel, live holy lives, and intercede on behalf of others, urging all to “be reconciled to God.”

In these times of widespread denial of Christ, apostasy, and the turning to fables, Christians must remain steadfast in their faith. To be part of “kings and priests to His God and Father” (Revelation 1:6, YLT) and the “royal priesthood” (1 Peter 2:9, YLT), one must undergo personal regeneration—a saving encounter with Jesus Christ, the God-Man of Scripture.

This priesthood is not a matter of external ritual but a living, vital relationship with the God of the Bible, incarnate in Jesus of Nazareth. It is through His sacrifice that we are redeemed, and through His resurrection that we are made part of His eternal kingdom. Amen.

Bibliography

Primary Sources (Scripture)

• Holy Bible. New American Standard Bible (NASB). The Lockman Foundation, 2020.

• Holy Bible. Young’s Literal Translation (YLT). Public Domain, 1898.

Secondary Sources

• Goodspeed, Edgar J. The Bible: An American Translation. Chicago: University of Chicago Press, 1923.

• Luther, Martin. Concerning Christian Liberty. Translated by W.A. Lambert. Philadelphia: Fortress Press, 1957.

• Thayer, Joseph Henry. Greek-English Lexicon of the New Testament. New York: American Book Company, 1889.

• Calvin, John. Institutes of the Christian Religion. Translated by Henry Beveridge. Edinburgh: Calvin Translation Society, 1845.

• Bruce, F.F. The Epistle to the Hebrews. Rev. ed. Grand Rapids: Eerdmans, 1990.