PRIESTHOOD AND THE APOSTLES

^[p. 311] PRIESTHOOD AND THE APOSTLES

Luke 24: 50 - 53; Acts 1:1 - 14

I want to speak, as shortly and precisely as possible, about the results for God of the ministry of Christ as presented in Luke, and to show in the second narrative by the same writer how this resulted in the apostles becoming the material for the assembly. Luke in his prefatory note says, that he writes methodically, in the order of moral sequence rather than historically. He has certain results in his mind, so he begins with the priesthood; that is the clue to his method. Zacharias is of the order of Aaron, and his wife is of the daughters of Aaron. Luke begins and ends with the priestly family; he begins with the Aaron of the Old Testament, and ends with the antitypical Aaron of the New, and His family, and all that lies between, dear brethren, is really tinged with the heavenly colour. Throughout the gospel the priestly spirit is seen. Without saying that Christ could be a priest in the official sense, which He could not be while on earth for He was of the tribe of Judah, yet He was a priest in sympathy with and in regard of, God and in priestly service in the way of relief and sympathy towards man.

I would draw attention to John’s narrative by way of contrast. Luke tells us why he wrote, and so does John. Luke says that he wrote to Theophilus that he might have certainty as to the things wherein he had been instructed. Many had been instructed in the doctrines of Christianity, but they were not so sure about them, so he establishes us in the certainty of the things in which we have been instructed. John’s reason for writing is that the saints might believe that Jesus is the Son of God; he seeks to lead the saints on to spiritual lines. John groups together certain miracles, which he calls signs, which ^[p. 312] he brings forward in order to call attention to something else. As a sign-post gains our attention to direct us to something outside itself so John uses signs, and the subjects of them, to direct the mind to the spiritual things that God wishes to teach the saints. These are greater than the mere relief of the body set forth in the signs, for, after all, even those that were raised from the dead necessarily died again later on. John tells us that God is a Spirit, and hence things must be developed on spiritual lines, and the believer being born of the Spirit is spiritual. “God is a Spirit, and they who worship him must worship him in spirit and truth”. (John 4: 23)

The great subject of priesthood runs through Luke, and is seen in praise to God and spiritual joy. We begin with Elisabeth, who is seen praising God. Mary is found praising God, also, Zacharias, and the Lord Jesus is seen praising God and rejoicing in spirit. Jesus is born at Bethlehem, and the message of His birth comes to the shepherds, tidings of great joy. Heaven comes into view, the heavenly host praising and saying, “Glory to God”. It was intelligent worship. Not only was all that God sought for in us found by Him in Christ, but there was also secured “Glory to God in the highest, and on earth peace, good pleasure in men”. (Luke 2:14)

Turning now from the birth of Christ to Him in the full height of His ministry, He sends out the seventy, and when they return more or less triumphant, He tells them not to rejoice in the devils being subject to them, but to rejoice rather that their names were written in heaven. He would encourage us not to rejoice in any outward victory the Lord may give; after any victory the servant has to return to Gilgal, the place of circumcision.

Luke’s gospel is marked throughout by priestly grace, and at the end the Lord is seen leading His disciples outside the city to Bethany, and He blesses ^[p. 313] them. It, is a point of great moment that God is looking for a priestly state. Priesthood is not an attainment, but a calling; everyone who has the Spirit is a priest, but a priestly state is necessary in order to serve as a priest. The Lord left nothing undone that He had to do down here; all was finished; there was the formation of a priestly family here, and in principle that is the assembly. The apostle could instruct, but the Lord alone can give understanding in all things. “I counsel thee to buy of me gold tried in the fire”. (Revelation 3: 18) The Lord would open up the depths of the Old Testament, and under His instruction we should be thoroughly furnished unto all good works; it was He who expounded unto them in all the Scriptures the things concerning Himself. Then opened He their understanding that they might understand the Scriptures.

In the beginning of Acts we have the same company in their attitude manward rather than Godward, and being assembled together with them, He commands them; that company of despised Nazarenes had Him with them as Head, till they should receive the Spirit from heaven. In verse 6 it is simply they were come together, it is not a question of His commanding, but of their asking of Him; that is, it is a question of prayer. In the secret of our souls it is for us to apprehend Him in this light and be together in prayer. Christ leaves them here, the administrative company. There is a distinct spiritual significance attaching to mount Olivet which does not attach to Bethany; it was the retreat of Christ. In John 7: 53, we read that all went to their own homes, but Jesus went to the mount of Olives; one has to know what it is to be solitary with the Lord. Olivet is the place of the Spirit, the place of heavenly association. They returned from there, not to the temple, for the Spirit leads them to the upper room. Christianity began at the upper room not at the temple. The appearance ^[p. 314] was insignificant outwardly, but the apostles of Christ were there and His authority was vested in them. We are brought into the company and the security of those in whom Christ has vested His authority.