The Theology of Holiness

by Dougan Clark

Now, if Melchizedek was priest of the Most High God, if he was greater than Abraham, if he was a type of Jesus Christ in His kingly and priestly offices, it is impossible not to regard him as a holy man. He was cleansed from all sin. He was sanctified wholly. He was made like unto the Son of God, and the Son of God is eternally holy. Praise His name. It is, surely, cause of devout thankfulness, that even in those primitive and patriarchal times, when the earth was full of wickedness and violence, that even then God had His witnesses to experimental and practical holiness.

Before leaving this point of the eternal priesthood of Christ, let me remark that it was a sad day for His Church when the idea became prevalent, that ministers of the gospel are in any official sense to be regarded as priests. This serious error may have been derived, in part, from Judaism and, in part, from paganism. It has become incorporated in the creed of the Roman Catholic Church, and the Greek Church as well, and has been productive of the most disastrous results. Among the deliverances of the Council of Trent, held at intervals from 1545 to 1564, and the last Council, which Romish authorities regard as of binding authority, are the following sentences, quoted by the late A. A. Hodge, in his Outlines of Theology: “Whereas, therefore, in the New Testament, the Catholic Church has received, from the institution of Christ, the holy, visible sacrifice of the Eucharist; it must needs, also, be confessed that there is, in that church, a new, visible and external priesthood, into which the old has been translated. And the sacred Scriptures show, and the traditions of the Catholic Church have always taught, that this priesthood was instituted by the same Lord, our Saviour, and that to the apostles, and their successors in the priesthood, was the power delivered of consecrating, offering and administering his body and blood, as, also, of forgiving and retaining sins.”

It is to be feared that not all Protestants are entirely clear of this same idea of the priesthood of the ministry, and that, in thought, at least, many substitute this for the true priesthood, which appertains to all believers. Now, the office of a priest is to stand between God and man. He mediates, and this Jesus did both by propitiation and continues to do, forever, by intercession. “He ever liveth to make intercession for us.” He “offered one sacrifice for sins forever.” If He has an unchangeable priesthood, and has already offered Himself as a sacrifice, sufficient for the sins of all mankind, the benefits of which each and every one may obtain on the simple condition of repentance and faith, what possible need can there be of any human priesthood to come between God and the sinner? Says George Fox, “Friends, let nothing come between your souls and God, but Christ,” and we say Amen.

To sum up on this particular point, we may say that the ancient priesthood, both of Melchizedek, the Gentile, and of Aaron, the Jew, with his descendants, were nothing more than types; and a type can have no real existence after the antitype has come. Therefore, there is no place for a human priesthood under the Christian dispensation. We are taught in Holy Scripture that no one can come to God except through Christ, but we are also taught that all are invited, and all may come directly to Him. All the officers belonging to the New Testament Church, whether ministers, deacons, presbyters, bishops, elders, or even apostles, are described not as priests but “messengers, watchmen, heralds of salvation, teachers, rulers, overseers and shepherds.” Their function is to preach the word, to teach, to rule, but never to mediate. It is clear, therefore, that ministers as such are not priests.

But we must not forget that, in a very important sense, all Christians are priests. But this is through Christ and in Christ, the one great and eternal High Priest. They are priests because they are in Christ. And not only priests, but kings as well. And not only kings and priests, but prophets as well. All these blessed privileges are theirs, solely by virtue of their union and fellowship with Christ, who, in a mystical and spiritual sense, makes them to be partakers of His own priesthood, His own royalty, and His own prophetic office.

Thus we hear Peter exclaiming, under the inspiration of the Spirit, “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.”

And again: “Ye also, as lively stones, are built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.” Precisely. If we are priests, we must perform the functions of a priest, and one of these functions is the offering of sacrifice. What, then, are the sacrifices which are to be offered by the Christian Priest? Certainly, not any expiatory or meritorious sacrifices. These are, forever, precluded by the fact that Christ hath offered one sacrifice for sins forever. Nothing can be added to, and nothing can be subtracted from, that infinite and all-sufficient offering.

The first sacrifice to be made by the Christian priest is the surrender of his own body, with all its appetites, organs and capabilities, to God. Listen to Paul.

“I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Your bodies, because if you are Christians, you have already presented your hearts; your bodies, because through the body, too often temptation enters into the soul and leads it to actual sin. Your bodies, because of their wonderful mechanism and their equally wonderful activities. If surrendered to the Lord, He makes them the very thing they were originally designed to be, namely, the obedient servants of the soul, and the soul is already His own obedient servant, so that when the soul commands and the body obeys, both are working for God, and when the soul says Go, and the body runs hither and thither, both are going upon God’s errands.

It will be observed that the body is to be presented a living sacrifice, not a dead one. All its boundless activities are to be given up to God. The expression, no doubt, implies that the whole man, described by the apostle, with his inspired trichotomy, as spirit, soul and body are to be consecrated unto God, to be His, and His forever, and henceforth to be ready to be, to do, and to suffer all His blessed will.