Principles of living a set apart, godly life [24] – Divine Law, Priesthood and Citizenship

 When God brings Christians forth through the Messiah and the work of the set-apart Breath, they are placed as adopted sons within God’s household. They are also placed as members the priesthood that corresponds to that of Melchizedek, with Jesus as their high priest. Hebrew Christians are transferred from being under the Levitical priesthood, and divine Law is also transferred, whilst Gentiles are brought in from existing in relative ignorance to also be transferred to the heavenly priesthood.

Thus we read, ‘Because our citizenship is existing within the heavens, from out of which we also eagerly expect a Saviour, Lord Jesus, Messiah’, (Philippians 3 v 20). The word translated into English as ‘citizenship’ is ‘politeuma’, meaning ‘life as a citizen’. This word only occurs here in Philippians. In the Greco-Roman world citizenship was valued as being high-status, conferring rights, privileges and responsibilities within a city-state. Citizens were expected to participate in civic duties and uphold the laws and values of their community. It provided a powerful metaphor for Christian identity and allegiance within God’s household.

The concept is not unique to the Letter to the Philippians however. In his letter to the Ephesians, who were Gentile Christians, Paul says, ‘Therefore then you are no longer lodgers, namely dwelling beside, but exist fellow citizens, the set apart and of the household of God’, (Ephesians 2 v 19). The Greek word here is ‘sumpolités’, meaning ‘fellow citizen’ and again it has just one occurrence in the New Testament. It refers to someone who shares citizenship with others, indicating a sense of belonging and community within a political or social entity. 

The idea of citizenship within the household of God is implied when Jesus said, ‘Within the household of my Father many residences exist, but if not, would I have told you that I am going to make you ready a place? 3 And if I go and prepare you a place, I am coming again and will receive you alongside toward myself, in order that where I am, you are also’, (John 14 v 2, 3). 

The idea is also referred to when the writer of the Letter to the Hebrews talks about notable people who lived by faith during Old Testament times. He says, ‘All these died down from faith, not receiving the promises but seeing them from afar and embracing, acknowledging and agreeing that they are lodgers and temporary residents on the land. 14 Because those saying such as this are making clear that they are seeking after that fatherland. 15 Indeed, if they called to mind that one there, from where they came out, they had occasion to turn back. 16 But at this present time they are stretching forth to better and superior, this existing [within] heaven. Therefore God is not ashamed of them, to be called God by them, because He has prepared them a city’, (Hebrews 11 v 13 – 16). The Greek word is ‘polis’, meaning ‘city’ and is used 165 times in the New Testament. It refers to a city or town, often highlighting its significance as a hub of population, culture, and governance. In the Greco-Roman world, a ‘polis’ was more than just a physical location; it was a centre of political, economic, and social life. Cities were often fortified, served as administrative centres and were places where people gathered for trade, worship, and community activities. The concept of the ‘polis’ was integral to Greek identity and civic life, influencing the development of democracy and public discourse. 

Concerning those of faith in the Old Testament period, the writer of the letter to the Hebrews concludes, ‘and all these, testifying by means of faith, did not receive the promise, 40 God providing something better around us, in order that they are not brought to completion separately from us’, (Hebrews 11 v 39, 40). Those in the Old Testament period who exercised obedient entrustment in God are also included as fellow citizens – which they saw from afar off – and they will be brought to completion alongside Christians.   

The concept is that Christians are fellow citizens of a heavenly city and therefore only temporary lodgers here on earth. We see it again here – ‘Because we do not possess an enduring city here, but we are seeking after what is about to be’, (Hebrews 13 v 14). But once again we need to ask how Christians being placed into this priestly order and heavenly citizenship affects the relationship of Christians to Sinai Covenant divine Law. On becoming Christians are Gentiles placed under the Sinai Covenant and its laws? Do Jews continue under the Sinai Covenant and its laws? I suggest definitely not. That is what Judaizers thought and this was one reason why they wanted male Gentile Christians to be circumcised according to the written codes of divine Covenant Law. But we have seen that Christians are transferred into this royal priesthood like the order of Melchizedek that exists alongside the Sinai Covenant. We have seen that divine Law is also being transferred, but not abolished or dissolved. So we need some more information.

Principles of living a set apart, godly life [23] – Divine Law and the two orders of priests

 The author of the Letter to the Hebrews is writing about the Christian’s high priest, Jesus, in chapter 8. He says that Christians ‘are holding and possessing a high priest who is seated down within the right hand of the throne of the Majesty within the heavens, 2 a servant in the set apart places, the True and Real Tabernacle or Tent of meeting, which the Lord, not a mere human being, has pitched and made fast’, (Hebrews 8 v 1, 2).

Then he says, ‘It is certain then that if [Jesus] was existing on earth he would certainly not be a priest 5 because there exist those offering gifts according to Law, which is a copy, example and shadow outline serving the heavens, as Moses was warned when he was about to complete the Tabernacle….. 6 But now, [Jesus] has obtained a more excellent service, as much as he is the mediator and go-between of a much better Covenant that has been enacted on the basis of stronger, more excellent promises and announcements. 7 Because indeed, if that one there that went before had been faultless, then a place for a second would certainly not have been sought after and desired’, (Hebrews 8 v 4 – 7). 

He reaches a conclusion: ‘If Jesus was existing on earth he would certainly not be a priest’, (verse 4). Why? Because Jesus is from the tribe of Judah, and on earth, under Sinai Covenant Law, priests are only selected from the Levitical tribe. They were ordained to offer gifts and sacrifices in the tabernacle/temple according to Covenant Law, all of this being a shadow outline of realities within the unseen heavenly realm. But this shadow infrastructure was brought to ruin and loss with the Babylonian Conquest and the destruction of Solomon’s Temple and it has never been fully reinstated even though another temple was built decades later, only to be destroyed again in 70 AD. 

By contrast, Jesus is indeed a priest, but not of the Levitical order and not on earth, but rather, within the heavenly realm at the right hand of the throne of God. He is high priest serving in the set apart places, in the True and Real Tabernacle/Temple in the heavenly realm. The Lord God, as opposed to a mere human being, has made this firm and secure. 

Thus we have the two priestly orders. First, the Levitical order of priests, established for God’s chosen ethnic group, the Jews, according to the Sinai Covenant with divine Law as an essential component of this Covenant. This exists as a shadow outline of heavenly realities. But it is an order that has fallen into a degree of ruin and loss as a result of the repeated wayward corruption and disobedience of Jews and their delegated leaders in the past. This loss occurred when God withdrew Himself and His honour and praiseworthiness from Israel at the time of the Babylonian Conquest. This still remains the position of Jews with regard to God down to this present time. 

Other ethnic groups, races and nations – Gentiles – continue to exist outside of the Sinai Covenant and its infrastructure, in relative ignorance with regard to God and heavenly realities. Gentiles are not under a priestly order, but rather, they exist under a Covenant of Behaviour in which their conscience – faulty as it may be, as we will see later – either excuses or convicts them before God.

Second, we have the superior priestly order that corresponds to Melchizedek, which is situated firm and secure within the heavenly realm, and based on a promise made on oath by God. It is into this order of priests that Jewish Christians are transferred and Gentile Christians are placed. Jesus is the high priest of this order, serving in the True Tabernacle/Temple that the Lord has pitched in the heavenly realm. Jesus serves as the mediator of a much better Covenant that has been enacted on the basis of stronger, more excellent promises and announcements than the Sinai Covenant.

He concludes by saying, ‘if that one there that went before [the Levitical order of priests] had been faultless, then a place for a second [order of priests corresponding to Melchizedek] would certainly not have been sought after and desired’ (verse 7). But what does this mean for Christians and their relationship with divine Law under the Sinai Covenant?

Principles of living a set apart, godly life [22] – Divine Law and Christian priesthood [3]

 The author of the Letter to the Hebrews has said that Hebrew or Jewish Christians (along with Gentile Christians), are brought into a new and different priesthood of the order of Melchizedek, such that a more confident expectation is brought alongside. This new priestly order exists in parallel to Sinai Covenant Law. But for Hebrew Christians, when it comes to the setting in place and qualification of priests and the high priest, the old injunctions have been set on one side. 

He then goes on to explain why Jesus, as high priest yet not a Levite as Covenant Law requires, brings in this more confident expectation. He explains by comparing the two orders of priests. A more excellent confident expectation, by means of which we Christians are coming near to God, is brought in alongside. ‘Namely down as absolutely not separated from an oath, because on one hand, those detached from swearing an oath are becoming priests, 21 but in company with an oath, by means of saying to him, [Jesus], ‘The Lord swears an oath and will not change afterwards. You are a priest penetrating into the age’, [Psalm 110 v 4] 22 down from so great and more excellent a set agreement Jesus has become the secure guarantee and bondsman’, (Hebrews 7 v 20 – 22).  

That is another slightly complex sentence, so what is he saying? He is saying that the one made a priest by the swearing of an oath, is a better and greater priest than any who are made a priest without swearing of an oath. Nothing is said in Scripture of God swearing an oath when He chose Aaron and his posterity to be priests. Levitical priests were set apart without their role being confirmed to them by God swearing an oath. Priests of Aaron’s order were selected, instituted and set apart without any oath being mentioned by Moses, who did everything exactly as YHVH commanded him, (Exodus 40 v 16). By contrast, Jesus became a priest by virtue of God swearing an oath that He will not regret or think about again afterwards so as to change His mind. ‘You are a priest penetrating into the age’, and down from such an excellent and superior agreement, Jesus has become the secure guarantee and bondsman. The Greek word is ‘egguos’ and it only occurs here in all of the New Testament. It means ‘one who acts as a surety or guarantee’, ‘a guarantor who takes responsibility for another ensuring that an obligation or promise is fulfilled’.

Jesus is the secure bondsman ensuring that those brought forth by God will be delivered. He becomes responsible, so to speak, to law and justice, such that no injury will be done to law and justice by our deliverance even though we are sinners. The principles of divine law will be honoured in order that Christians will be delivered even though they have earned self-forfeiture and condemnation, as the Law and their conscience testifies. Jesus has become responsible for the fulfilment of this promise of deliverance, he is the surety, the pledge, that all proper honour will be paid to the Law and justice within this deliverance. He died to honour Covenant Law and the underlying principles of divine Law, in order to open a way by which divine condemnation may be fully remitted in a way that is consistent with justice. ‘But now, apart and separate from Law, God’s judicial approval is made clear and apparent, testified and borne witness to by the Law and the Prophets’, (Romans 3 v 21).

The author of Hebrews then spends verses 23 – 27 making further comparisons between Jesus as high priest with the Levitical priests and high priests of the old, Sinai Covenant. He shows the superiority of Jesus, concluding once again that ‘the Law appoints men who have weakness as high priests; but on the other hand, the word of the oath, after and in company with the Law, completely accomplished a descendant penetrating towards the age’, (Hebrews 7 v 28). 

Principles of living a set apart, godly life [21] – Divine Law and the Christian priesthood [2]

 The writer of the Letter to the Hebrews says that when a Jew becomes a Christian, transference of priesthood is taking place. But in addition, a second key concept is presented in Hebrews 7 v 12. ‘...the priesthood is being transferred, from out of necessity, from out of compelling need, and a transfer of law is coming into being’. There is also a transfer with regard to Covenant Law in that by entering into this new priesthood, the injunctions written in stone concerning the appointment of priests and the high priest are being rendered idle. He goes on to say, ‘Because indeed, there is a setting aside of the preceding command, [the injunction that to qualify for the priesthood, a Jew must be physically descended from Levi], because it is weak and has no utility or benefit 19 because the Law brings nothing to completion – bringing in alongside a more excellent confident expectation by means of which we are coming near to God’,  (Hebrews 7 v 18, 19). 

This is a moderately complex statement so lets break it down into manageable parts. 

There is a setting aside of the Covenant Law about Hebrew priests having to belong to the tribe of Levi 

This setting aside brings alongside a more superior confident expectation

By means of this more excellent expectation, Christians are coming near to God

The Covenant Law regarding the qualification that a Jew must be a Levite before he can be considered for entry into the delegated authority of being priest, is being set aside because it 

Is weak and

Has no useful, practical benefit, because

It brings nothing to completion  

This is in agreement with what Paul says in his letter to the Roman Christians. ‘But now, apart and separate from Law, God’s judicial approval is made clear and apparent, testified and borne witness to by the Law and the Prophets’, (Romans 3 v 21).

I want to note that the Covenant Law regarding the qualification of Hebrew priests is not abolished, dissolved or relaxed, (Matthew 5 v 18, 19). Rather, for Hebrew Christians it is set aside such that a more confident expectation is brought alongside – in parallel to Covenant Law.  

Principles of living a set apart, godly life [20] – Divine Law and the Christian priesthood [1]

 The author of the letter to the Hebrews makes a comparison between two priestly orders – the Levitical order of priests under the Sinai Covenant and its Laws, and the order of Melchizedek. He does this because Jesus is the high priest of those brought forth by God, a high priest corresponding to the order or arrangement of Melchizedek. 

He says,  ‘….if the people were completely fulfilled and made complete through the Levitical priesthood – on the basis that it was ordained and sanctioned by Covenant Law – why is there still need for another priest to be raised up according to the rank of Melchizedek, not being spoken of according to the rank of Aaron? [A Levite] 12 Because the priesthood is being transferred from out of necessity, from out of compelling need, and a transfer of law is coming into being. 13 Because these things [about Jesus as high priest] are being said on the basis of another tribe participating, away from which no one held towards the altar. 14 Because it is very clear that our Lord rises from out of Judah, penetrating into which tribe Moses says nothing around priests. 15 And it is even more abundantly clear if another priest is arising down from a resemblance to Melchizedek, 16 who is not caused to come into being down from a fleshly command of law, but down from power and ability of indissoluble life. 17 Because it is testified: ‘You are a priest penetrating into the age, down from the arranged order of Melchizedek’, [Psalm 110 v 4], (Hebrews 7 v 11 – 17). 

The first key thought for us here is that there is a transference of priesthood. Jews who become Christians are placed into a new and different priesthood with Jesus as the high priest. On becoming Christians they are no longer under the Levitical priesthood but have become members of a new priesthood that resembles that of Melchizedek at the time of Abraham. By comparison, Gentiles who are not Christians are not under the Levitical order of priests. But on being brought forth by God through the Messiah, they too are placed as members of this priesthood that corresponds to that of Melchizedek. 

Jesus comes from the Hebrew tribe of Judah, yet Moses, in mediating the Sinai Covenant and its Laws, says nothing about priests from Judah attending to the altar and its sacrificial duties. Jesus does not arise as high priest from out of a fleshly command of divine Law (verse 16) but from power and ability of an indissoluble life. The phrase ‘a fleshly command of Law’ may at first seem difficult to understand, but in this context it seems to mean the requirement or injunction of ‘the divine Law that states that in order to qualify be a priest a Jew had to be a physical descendant of Levi’ – a Levite.