The Migration Of Abraham To A New Priestly Order

Series: Other Speakers

Sun am 26 May 2013 – Shane Egypt 

Num. 3:12; 1 Pet. 2:9; (Ps. 110:1, 4); (Acts 7:2); (Gen. 14:18-20); Gen. 17:1-6; (1 Sam. 21:3-6);

(Matt. 12:3-6); (1 Sam. 13:9-14); Heb. 7:11-16-Amplified; (Matt. 5:48); (John 17:23); (2 Tim. 2:15)

This morning I want to speak about God’s desire for a kingdom of priests. “Now, behold, I have taken the Levites from among the sons of Israel instead of every firstborn, the first issue of the womb among the sons of Israel. So the Levites shall be Mine (Num. 3:12). This speaks of a priesthood that is God’s own possession. God has given the Levites from Aaron and his sons, to minister as priests before the Lord. But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; (1 Pet. 2:9). I want to speak this morning of a new priesthood that was God’s original intention. The Lord says to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet” …. The Lord has sworn and will not change His mind, “You are a priest forever According to the order of Melchizedek” (Ps. 110:1, 4). God’s original intention was to have this priesthood as His own possession. This is not the kind of priesthood that we see God revealed in the Levites and Aaron, but a different order and different arrangement of priests, which the word of God speaks of, king-priests.

Where do we find this kind of priesthood and where in the word of God is there a person who encountered this priesthood?  And he said, “Hear me, brethren and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran (Acts 7:2). Abraham had a meeting with the Lord before the Lord made a promise to him. Haran speaks of a parched land, a desert country, a dry country. Abraham lived a nomadic life, pitched his tent and moved from place to place when the calling of God came. He settled in Haran but he still had Lot with him. Lot speaks of something negative. The Lord told Abraham that he would be the father of many nations, but the promise of a son was not made to him when he was in this country. When he left Haran and settled in Mamre in Hebron, it was his third resting or dwelling place. Hebron speaks of a place of covenant or alliance. He pursued kings, Lot was captured, and he conquered kings and came back with the spoils. Then he encountered this priesthood called Melchizedek (Gen. 14:18-20). The priesthood order speaks of this covenant, this relationship that this special priesthood, the king of Salem, had with God. When Abraham encountered this priesthood, this order, a change came in his life, in this third resting place of Hebron.

David had his third anointing in Hebron. After Abraham honoured Melchizedek, God blessed Abraham, but not just him, also the generation that was to come after him, the son of promise, but not just Isaac. This new generation was blessed when Abraham encountered this priesthood. There was a difference after Abraham encountered this priesthood. The word of the Lord came to Abraham; the promise that God gave him was enlarged and there was a better understanding of the promise.

Now when Abram was ninety-nine years old, the Lord appeared to Abram and said to him, “I am God Almighty; Walk before Me, and be blameless (Gen. 17:1). Then God changed his name to Abraham when he gave him the promise to make him the father of a multitude of nations (Gen. 17:5). There is a revelation of this priesthood in the life of David, but we see the fullness of this new order, this new encounter expressed in the life of Jesus.

In the life of David we find that He transcends the old order and the law. So you shall appoint Aaron and his sons that they may keep their priesthood, but the layman who comes near shall be put to death (Num. 3:10). We see a difference in the priesthood. David ate consecrated bread, but he was not put to death (1 Sam. 21:3-6). This shows that David transcends the old order of priesthood.

But He said to them, “Have you not read what David did when he became hungry, he and his companions, how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone? Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? But I say to you that something greater than the temple is here (Matt. 12:3-6). This is when the Pharisees came to Jesus and His disciples with an accusation. A different set of rules applies to this new kind of priesthood, to this king-priest. God had said to Abraham, will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you (Gen. 17:6). You find this royal seed line from Genesis to the New Testament and in Jesus you see the full manifestation of this priesthood.

There is another example in the life of Saul. Saul was disobedient to God, he took things he should not have and the people started scattering from him. (1 Sam. 13:9-14). According to the different order, the different priesthood, God severed and removed the kingdom from Saul.

When we come to the New Testament we look at this new order. Now if perfection (a perfect fellowship between God and the worshiper) had been attainable by the Levitical priesthood—for under it the people were given the Law—why was it further necessary that there should arise another and different kind of Priest, one after the order of Melchizedek, rather than one appointed after the order and rank of Aaron? (Heb. 7:11 – Amplified). Because of the old order, this priesthood was imperfect, ineffective and useless and it could not make the worshiper perfect before the Lord. The Lord said to Abraham, “Be perfect before me” (Gen. 17:1). Therefore you are to be perfect, as your heavenly Father is perfect (Matt. 5:48). I in them and You in Me, that they may be perfected in unity (John 17:23).

For when there is a change in the priesthood, there is of necessity an alteration of the law [concerning the priesthood] as well. For the One of Whom these things are said belonged [not to the priestly line but] to another tribe, no member of which has officiated at the altar. For it is obvious that our Lord sprang from the tribe of Judah, and Moses mentioned nothing about priests in connection with that tribe (Heb. 7:12-14-Amplified). This speaks of the tribe of Judah; Jesus was from the tribe of Judah. For it is obvious that our Lord sprang from the tribe of Judah, and Moses mentioned nothing about priests in connection with that tribe.  And this becomes more plainly evident when another Priest arises Who bears the likeness of Melchizedek, Who has been constituted a Priest, not on the basis of a bodily legal requirement [an externally imposed command concerning His physical ancestry], but on the basis of the power of an endless and indestructible Life (Heb. 7:15-16-Amplified). When he encountered this indestructible life, His whole future and rank changed, His whole order changed. In His loins a new priesthood is born, a king-priesthood. A better hope was introduced through which we come close to God. It speaks of a different relationship we have with God. He holds the priesthood unchangeably (eternally) because He lives on forever. Jesus met all the requirements of the law; One whose appointment is complete and permanent; a Son who has been made perfect forever.

How does this apply to us? God’s desire is a different race, a royal priesthood, not of the old order but of the new order, the Melchizedek order, which made us holy before Him and fulfilled all the requirements. We were then made perfect because of this arrangement that came. We were then sealed by the spirit of God and the word says, “Study to see that you are approved of God” (2 Tim. 2:15). We cannot be made perfect by the law, only through this indestructible life; this encounter that we have with our Lord Jesus Christ. Only this can bring about this kind of order, this kind of people.

The self needs to die and encounter this indestructible life. We know that our enemies have been defeated, but the battle is against the “self”. As in the year that king Uzziah died, Isaiah saw the Lord (Isa. 6:1). In the year that self dies, in the year that men no longer do what is right in their own eyes, in this acceptable year of the Lord, in this encounter, a change comes. This change transforms you and me from just being ordinary citizens in the Kingdom of God to becoming part of the dominion of the Kingdom of God.

As a citizen you cannot walk into parliament and change the laws because you are not part of a collective government. When you become part of government, you can execute something. A law is debated and repealed when all governance comes together. Where there is a consultation and debate then parliament signs it, then the president puts the final seal on it.

There needs to be a translation and an encounter of this new order. In this king-priest order, in this indestructible life, where our name was changed, we become a new creation in Christ we become a new specie because the old requirements have been met. This is that encounter that is accessible, and ready for us to appropriate, to put it on. We are to reckon ourselves dead and let this newness of life manifest in and through us.