TEACHING

Daryl Wood

(Daryl is a fivefold teacher on the Kingdomquest Apostolic Team)

THE PRIESTHOOD OF THE BELIEVER

“Now when He had taken the scroll , the elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying, ‘You are worthy to take the scroll, and to open its seals. For You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth (Rev. 5:8-10).’”

While the four living creatures and twenty four elders are specifically mentioned as the priestly singers, context suggests a much broader chorus. This is first of all evident from the wide pool from which the redeemed are drawn– out of every tribe and tongue and people and nation. It is also noted in the gathering of some 100,000 who are worshiping around the throne (v. 11, 12).

The picture is clear. God never desired His priesthood to be limited to a mere handful, and it won’t be. True, under the old covenant the priestly duties were assigned to one tribe–Levi. Yet this was merely a shadowed portrayal of the heavenly, where the High Priest from Judah presides. Under His rule and direction the veil has been rent, making provision for all to enter the Holy of Holies. Hence, what has often been viewed as an “exclusive club” actually has innumerable members.

Unfortunately, when it comes to church life, perspective and behavior oftentimes still carries the stamp of the old. The same clergy/laity distinction that was installed under Mosaic law was transferred to and carefully preserved under the Roman Catholic church throughout the Dark Ages. It has endured in practice to this day in the vast majority of Protestant gatherings as well. Traditions die hard, regardless of their origin.

A number of factors have led to the perpetuation of this practice. Certainly the religious hierarchy that existed in Jesus’ day had a vested interest in protecting its turf. Doubtless the majority loved the material wealth that they enjoyed from their occupation, as well as their social status that drew accolades from the masses. Many must have experienced a substantial “adrenaline rush” from the wielding of such religious power and control. This same religious order stopped short of nothing, up to and including the murder of the Innocent One, to guard their system and their particular roles within it. The position of priest, initially instituted as an accessory part of the means by which men might approach God, had become a self-serving end instead. The “common people” bought off on the arrangement, relinquishing to others their responsibility to hear from and walk with God.

The modern day church paradigm of the professional “minister” and the lay person (the pew-warmer) has evolved from this flawed backdrop. With it has come much of the codependency that has characterized preceding models. This is not to suggest that all biblical day participants were evil, nor to categorically cast any morbid judgment on all contemporary church leadership that follows this pattern. My contention is with a broken system, not with the considerable number of good people who find themselves a part of it, in lieu of any apparent alternative.

It is an easy thing to accept the legacy that is handed to us through our mentors and reinforced through centuries of tradition without pausing long enough to closely examine the legitimacy of its foundations. This is particularly true when the established program has “worked”, and “been fruitful”. The danger comes in crediting “the approach” and not God, who has been gracious enough to bless in spite of, rather than because of it!

With a healthy examination of the purpose of true spiritual leadership, two principles become evident. First, a leader should help the saints whom he disciples to hear God for themselves.

The Chief Shepherd declares, “My sheep hear My voice, and I know them, and they follow Me (John 10:27).” The sad fact is that many “undershepherds” (overseers) have conditioned the portion of Jesus’ flock for which they are responsible to follow their voices instead of the Good Shepherd’s. Rather than cultivating that innate ability that every child of God possesses to recognize and respond to the direction of the Holy Spirit, this most invaluable and basic spiritual skill is blunted–sometimes even deafened–to such an extent that God’s people question whether they are even capable of discerning what God is speaking to them apart from human involvement from their leaders. Ironically, while the notion of an infallible pope who gives the oracles of God to man is readily decried as falsehood by Protestants, the equivalent is often considered quite palatable. Yet trained dependence on man is the very construction block from which the papal system was built!

Still, the resulting loss is not limited just to those who occupy the seat of the follower. For if leaders will make themselves accessible and open to the possibility that God will breathe His Word through those under their charge they will enjoy a tremendous safeguard. This “check and balance” is noted in a number of the commands in the Scriptures to submit to leaders.

“Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, but gives grace to the humble (1 Peter 5:5).’”

Similarly, the same passage which instructs wives to submit to their own husbands also directs all to practice “ . . . submitting to one another in the fear of God (Eph. 5:21, 22).”

Contrary to a popular misconception, the purpose of spiritual leadership is not to establish a system of blind obedience to human dictatorial rule. Hebrews 13:17 is probably the most commonly abused proof-text put forth to justify this erroneous position. In actuality, effective leaders are to serve as guides, facilitating the growth whereby all saints practice hearing from the Lord and walking in fellowship with Him. Taking into account the Greek, a more accurate rendering of this passage reads, “Be pursuadable toward (“peitho” implies yielding to one with whom a trust relationship has been cultivated) those who serve as your guides (“hegeomai” does not suggest rulership, as by a monarch or despot) and yield under their leadership (“hupeiko”), for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.” (This considerably softens the image generated by many translations, which read, “Obey those who rule over you, and be submissive . . . .”)

Again, one function of a leader should be to help others to learn to be led by God!

“For as many as are led by the Spirit of God, these are the huios (mature sons and daughters) of God (Rom. 8:14).”

One of the best gauges of a leader’s success is the extent to which he assists others in their journey toward maturity in Christ. Good parenting prepares children, nurturing their development along the path into responsible adulthood. Only a very sick mother or father would attempt to insure that his child remained a dependent as he or she matured. Likewise, one who disciples others should continually ask himself, “Do I foster in others a dependence on Christ, or a dependence on me?

Similarly, the second purpose of spiritual leadership is to help in the formation and release of others into their own ministries.

“And He Himself gave some apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ . . . (Eph. 4:11,12).”

The general work of the ministry is to be shouldered by the saints. The function of the five-fold gift ministries is to prepare and equip the saints to do the bulk of the ministering! In one sense, a leader should be “working himself out of his job”, as God raises up others who are able to do certain aspects of ministry more effectively than the leader. Only a secure man can rest in this fact, and joyfully embrace seeing the anointing and grace on those whom he is mentoring perhaps even exceed his own in some ways. One who has settled the issue that his worth in his Father’s eyes stems from a relationship with Him as a son, is able to gracefully absorb the transition. Those who either consciously or unconsciously seek the approval of men to validate themselves are reduced to suspiciously viewing as threats those whose spiritual giftings rival their own.

“So the women sang as they danced, and said ‘Saul has slain his thousands, and David his ten thousands.’ Then Saul was very angry, and the saying displeased him, and he said, ‘They have ascribed to David ten thousands, and to me they have ascribed but thousands. Now what more can he have but the kingdom?’ So Saul eyed David from that day forward (1Sam. 18:7-9).”

Tragically, this describes the motivation of many leaders today, even as it has historically. Yet the true measure of success in ministry is not weighed by the size of the crowds or the budgets, but rather by effective discipleship. Actually, training others to surpass oneself may be one of the strongest evidences that one is fulfilling his personal call!

With this in view, I actively encourage others to come forth with their contributions.

“How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification (1 Cor. 14:26).”

Whatever one’s ministerial giftings, they are only of value when considering the edification of the whole body. And this mandates allowing for the free expression of Christ in others, so that the body of Christ may function as the rounded and complete organism that God intends it to be.

To rephrase Moses’ response upon learning that God was using Eldad and Medad, “Are you zealous for my sake? Oh, that all the Lord’s people were priests and that the Lord would put His Spirit upon them! (Num. 11:29).”