# LCMS Convention Workbook_St. Louis Missouri_2019_S229
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

II. THEOLOGICAL DOCUMENTS­­—COMMISSION ON THEOLOGY AND CHURCH RELATIONS
and prayer of the Commission that this study will be a
useful tool for individuals and congregations toward the
goal of reaffirming the royal priesthood of all Christians and be an encouragement for every Christian to
proclaim “the excellencies of him who called [us] out of
darkness into his marvelous light” (1 Peter 2:9b) according to one’s callings.
This study document seeks to highlight the special
identity of Christians, for, very simply, the royal priesthood is the Christian Church. Scripture unfolds in various ways the new identity of those whom God has made
His own in Baptism.7 The Holy Spirit’s work of regeneration is rich and expansive, beyond simple formulas, for it
is a whole new thing, a work of new creation (2 Cor. 5:17;
Gal. 6:15). He is re-creating by His grace those whom He
has created and put into this world in a variety of roles to
accomplish His purposes and to show forth and speak of
that saving love in Christ. In short, the goal is to remind
us of who we are and in whom we live and move and
have our being (Acts 17:28), and what that then means as
we go about our new life in Christ. Toward that goal, the
language of priesthood is particularly rich and worthy of
our study.
The doctrine of the royal priesthood and the priestly
vocation of “ordinary Christians” arises from Lutheran
Reformation theology with such force that some may
think these ideas began with Martin Luther and the other Reformers. The emphasis certainly becomes large in
Luther’s time, virtually exploding in his thought and on
the scene, but only because he encountered and engaged
a misplaced emphasis on other aspects of church, priest
and priesthood. The Reformation was not innovating but
rather reviving ideas as old as God’s first call to sinners.
While most at the dawn of the Reformation associated
“priest” and “priesthood” with the Old Testament tribe
of Levi or with ordained clergy in the New Testament
church, the Reformation recognized and then emphasized that in both the Old and New Testament Scriptures
“priest” really applied to all who are made new by the
promises of God in the Messiah promised and in the
Messiah who has come.

“Royal priesthood” is one title among many for the one, holy, catholic,
and apostolic — the Christian — Church. Other titles include “disciples” (Matt. 28:19); “flock of Christ” (Luke 12:32); “body of Christ” (1
Cor. 12); “saints” (Eph. 1:1); “God’s household” (Eph. 2:19); “people of
God” (Heb. 4:9); “holy nation” or “holy priesthood” (1 Peter 2:4–10);
“kingdom of God” (Rev. 5:10); “bride of Christ” (Rev. 21:9).
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THE ROYAL PRIESTHOOD

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In the first place, we are reminded here that Adam
and Eve, as pious parents, preached often and much
to their children about the will and worship of God,
inasmuch as both bring an offering to God.11
Then Luther draws a direct connection to the
priesthood:
But in connection with this passage let the reader
ponder the following, above all: Adam and Eve are
not only parents, nor do they merely provide for
their children and educate them for this present
life; but they also perform the office of priests.
Inasmuch as they are filled with the Holy Spirit
and are enlightened by the knowledge of Christ,
who is to come, they set before their children this
very hope of a future deliverance and exhort them
to show their gratitude to so merciful a God. It
is evident that the sacrifices which were handed
down had no other purpose.12
Abel’s sacrifice and, later, Noah’s were priestly thank
offerings (Gen. 4:4 and 8:20).13 The promise to Abram
included the assurance that the blessing of God would
be mediated to all nations through him and his family.
Abraham himself offered a priestly sacrifice in the lamb
provided by Yahweh Himself, thereby redeeming Isaac
(Gen. 22) and, through Him, preserving the messianic line whose Seed would redeem the world (see Gal.
3:16). Throughout the Genesis story, the people of God
11

Lectures on Genesis: Chapters 1–5, AE 1:246

12

Lectures on Genesis: Chapters 1–5, AE 1:247 (emphasis added).

13
Luther compares Abel and Cain as priests, noting that, outwardly,
Cain’s sacrifice might be more impressive: “But the verdict of the Epistle to the Hebrews is different; it declares that because of his faith Abel
brought the more excellent offering (Heb. 11:4). So the fault lay not in
the materials which were offered but in the person of him who brought
the offering. The faith of the individual was the weight which added
value to Abel’s offering, but Cain spoiled his offering. Abel believes that
God is good and merciful. For this reason his sacrifice is pleasing to
God. Cain, on the contrary, puts his trust in the prestige of his primogeniture; but he despises his brother as an insignificant and worthless
being. What, then, is God’s decision? He gives to the first-born the position of one born later, and to the one born later He gives the position
of the first-born. He looks toward Abel’s offering and shows that the
sacrifice of this priest pleases Him, but that Cain does not please Him
and is not a true priest” (Lectures on Genesis: Chapters 1–5, AE 1:251).

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“Public” in the term “Office of the Public Ministry” is used in a particular manner. While the adjective “public” most commonly implies a
setting open to all, in other references the term public (Latin: publice)
implies action “for the community as a whole” (see Random House
Unabridged Dictionary, 2018, at https://www.dictionary.com/browse/
public?s=t, 2nd definition). It is in this sense that we speak of public
ministry. One in the Office of the Public Ministry acts on behalf of and
with the consent of the whole.
9
The LCMS has addressed the matter of the Office of the Public Ministry on numerous occasions, most notably by adopting Walther’s theses
on Church and the Office of the Ministry [Office] (in 1851 and again
in 2001). See The Church and the Office of the Ministry: Kirche und
Amt; The Voice of Our Church on the Question of Church and Office (St.
Louis: Concordia Publishing House, 2012). In addition, we note several
CTCR reports pertaining to ministry: The Ministry in Its Relation to the
Christian Church (1973); The Ministry: Offices, Procedures, and Nomenclature (1981); Theology and Practice of the Divine Call (2003).

INTRODUCTION

Given this threefold mediatorial work — sacrifice,
prayer and proclamation — we can see the priesthood
at work already long before Sinai, before the declaration
of Israel’s royal priesthood and before the establishment
of the Levitical priesthood with its many responsibilities
for Israel’s worship. Luther sees this clearly, remarking
on Genesis 4:3, where the first sacrifice of Scripture
is mentioned:

THE ROYAL PRIESTHOOD

Before proceeding with our study, we want to prevent
a potential misunderstanding of this document. An
emphasis on the royal priesthood and the work of the
baptized proclaiming the excellencies of God may lead
some to assume that there is no need for the ministry
(for the office of publicly preaching the Gospel and
administering the sacraments on behalf of the church).
If there is no precise equivalent of a Levitical priesthood
in the New Testament Church, as we will show, is there
any Office of Public Ministry? Is such a thing necessary
when there is a vibrant priesthood of all the baptized?
There should be no doubt about the affirmative answers
to these questions. Yes, the New Testament not only
speaks of the calling of all believers to share the Gospel,
but it also speaks emphatically and frequently of the
divine institution and necessity of a particular, designated office. All teach in their own way, but not all are — or
should be — teachers or preachers or pastors or bishops
for the “public” proclamation and administration of
the Gospel on behalf of the Church or its congregations
(Eph. 4:11; James 3:1; 1 Cor. 12:29).8 Our Synod has emphatically articulated the proper understanding of the Office
of Public Ministry and nothing that we say herein should
be assumed to be in opposition to that doctrine. The royal priesthood and the Office of Public Ministry are not in
conflict with one another.9

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engaged in the priestly work of prayer and proclamation
as they, on the one hand, responded in prayer and intercession to the Lord God who had called them to Himself
(e.g., Gen. 18:16–33; 20:17; 21:14–21; 24:42–45; 25:21; 32:9–12)
and, on the other hand, passed along His promises and
expectations to future generations (see especially Gen.
24:6–8; also Jacob’s blessing of his sons in Gen. 49).
Thus, although God applied the particular title
“priests” to His people in Exodus 19 (the formal Levitical
priesthood would be established several chapters later for
specific work), His kingdom of priests had been carrying
on priestly work as long as God had been working both
with and for sinners, that is, as long as God had been
working to redeem people and to show to others His
gracious will. Although the term “priest” is not used, the
role and work are still there. In all of this, the priestly
work is not meritorious — as if the patriarchal family
earned its status by its own inherent holiness. No, the
frank record of the patriarchal narratives reveals these
men and their families as sinners. Rather than a record
of moral super-humans, Scripture reveals the Lord at
work, graciously providing and calling.
God’s calling all Israel His priests in Exodus 19, then,
is also making plain that this status as His special people
came not on their account, but because He had set them
apart. He had brought all Israel literally out of slavery
and to Himself. He had freed them, not just from Egypt
but also from themselves and their sin. They were freed
to live in sacrificial service, worship, and witness to
Him.14 There was no priesthood — and no life — apart
from God. All they were and would do was in response
— not “to become His people,” but “because they were
His people.”
Key to this response was not simply public worship
and thankful praise. Praise stemmed from the whole of
the lives of the people of Israel as holy priests, set apart
from the surrounding nations (Ex. 19:5). They would also
stand apart, not only as a “great nation” (Gen. 12:2), but
also as a “holy nation” (Ex. 19:6).
While we focus on Israel as God’s special people
therefore, it would be a mistake to think that God’s
promises existed only for Israel. Although the people of
Israel had been singled out and brought out of Egypt, the
promises of salvation stretched beyond Israel, and were

I. THE OLD TESTAMENT BACKGROUND
“You yourselves have seen … how I bore you on eagles’ wings and brought you to myself. Now therefore, if you
will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for
all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.” Exodus 19:4–6

W

hen they hear the word
“priest,” most people will probably
think of the minister of a Roman Catholic, or maybe Episcopal, church. And,
if we grew up in Sunday school, the combination of “Old
Testament” and “priest” may conjure up the image from
one of our lessons of a stately, bearded figure in exotic
garb — a priest from the tribe of Levi. Perhaps the priest
is standing at an altar, sacrificing a lamb or other offering, and in the background either a tabernacle or temple
may be depicted. Such images fit with the definitions of
priest that one finds in a standard dictionary. The basic
understanding of priest one will find there is “a minister
of any religion.”

Peter’s reference to God’s sons and daughters as “a
royal priesthood” (1 Peter 2:9) rests on a rich background
with deep roots in God’s dealing with His Old Testament people. But it is not the background we have just
sketched — those individual priests who lead worship.
As Israel came to Sinai, before the Lord gave His Law or
established the Levitical priesthood with all its responsibilities for leading Israel’s worship, He charged Moses:
Thus you shall say to the house of Jacob, and tell the
people of Israel: “You yourselves have seen what I
did to the Egyptians and how I bore you on eagles’
wings and brought you to myself. Now therefore, if
you will indeed obey my voice and keep my covenant, you shall be my treasured possession among
all peoples, for all the earth is mine; and you shall
be to me a kingdom of priests and a holy nation.”
(Ex. 19:3–6, emphasis added)
THE ROYAL PRIESTHOOD

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I. THE OLD TESTAMENT BACKGROUND

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offered to all who would take God at His Word.15 As His
priests, Israel itself would serve as a mediator: a beacon
and lamp to all the nations. Isaiah 61:5–6 says as much.
“Strangers shall stand and tend your flocks; foreigners
shall be your plowmen and vinedressers; but you shall
be called the priests of the Lord; they shall speak of you
as the ministers of our God” (emphasis added). Psalm
145:10–12 also attests to such a role filled by all the faithful of Israel:
All you have made will thank you, Lord;
The faithful will bless you.
They will speak of the glory of your kingdom
and will declare your might,
informing all people of your mighty acts
and of the glorious splendor of your kingdom.
(CSB)
All of this is necessary for an accurate consideration
of priesthood in the Old Testament and for the recognition that priestly work exists apart from the term.16 In
Exodus 19 God called Israel first a “kingdom,” that is, a
people gathered and organized by Him and in Him as
their King (Ex. 15:17–18), the King who is over all nations.
And, with its reference to a whole people, Exodus 19’s
concept of “priest” reaches beyond the Sunday school
image and is richly freighted with the theology that laid
a foundation for Israel of old, and then reverberates
through the New Testament royal priesthood of 1 Peter
2. To ignore the wider ideas and meaning risks at least
impoverishing, if not distorting, our understanding of
what God would have us know about who His people have been and who they now are. Mindful of this
identity we then see what God would have them — and
us — to do.
When God called all of Israel His kingdom of priests
in Exodus 19, He made clear that their noble identity was
graciously bestowed — a reality that continues whenever God adds to His “great cloud of witnesses” (Heb.
12:1). The undeserved kindness and mercy — the sheer
grace of God — which is taught from the time of the Fall
(Gen. 3:15) is made certain also in Exodus 19: God initi15
That was God’s intent from the beginning of Israel’s story. See Gen.
12:3; also Ex. 12:48–49; Num. 9:14; 15:13–16; 1 Kings 8:41–43; Is. 56:6–8;
60:1–3; and examples: Rahab (Josh. 2 and 6), Ruth (Ruth 1–4), and
the Ninevites (Jonah 1–4). Deuteronomy 4:6–8 provides the intended

16
As noted above, on pages 3 and 4. Similarly, the Trinity exists and
is at work whether or not the term is present. We will return to this
important distinction between priest and function/work.

THE ROYAL PRIESTHOOD

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The royal priesthood therefore has its explicit beginning with the people of God in the Old Testament
before there were any of the Levitical priests we tend
to associate with Old Testament priesthood. However,
before we address the details of the “royal priesthood,” it
is important to know what a priest is. The first priest to
be mentioned by that title in Scripture is the mysterious
Melchizedek, “priest of God Most High,” who blessed
Abram in God’s name and supplied him with bread and
wine (Gen. 14:17–20). As priesthood then unfolds in the
Old Testament, we see that it is a work of mediation: offering “gifts and sacrifices for sin” (e.g., Lev. 6:1–7; cp. Heb.
5:1), offering supplication and prayer (e.g., Ezra 9:5–15; cp.
Heb. 5:7), and proclaiming God’s blessings (Deut. 27:9–
28:68; Mal. 2:1–7; Heb. 7:1).
Luther summarizes this well:
According to the way the Scriptures picture him,
a priest is a person whom God has ordained and
commanded to mediate between God and men.
That is to say, a priest comes from God and brings
us His Word and doctrine; again, he presents
himself to God to sacrifice and pray for us. Hence
the priestly office consists of three parts: to teach
or preach God’s Word, to sacrifice, and to pray. All
three of these functions are abundantly referred to
in the Scriptures.10
10
Sermon on Psalm 110, AE 13:315; emphasis added. Note also this
characterization of the priest’s function: “The essential function of the
Levitical priesthood is therefore to assure, maintain, and constantly
re-establish the holiness of the elect people of God (cf. Ex. 28:38; Lev.
10:17; Num. 18:1)” (“Priests and Levites,” Interpreter’s Dictionary of the
Bible vol. 4 [Nashville: Abingdon, 1962], 877–78).

I. THE OLD TESTAMENT BACKGROUND

reaction of the nations to Israel’s witness.

Note Exodus 7:16: “And you shall say to him [Pharaoh], ‘The Lord,
the God of the Hebrews, sent me to you, saying, “Let my people go, that
they may serve me in the wilderness. But so far, you have not obeyed.”’”

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ates, He promises, He forgives, He redeems. As is seen
constantly and consistently in the Scriptures, salvation
verbs and redemption motifs have God as the actor, the
doer, with people being acted upon. No status is achieved
from the bottom up. Thus, priesthood in Scripture, of
whatever sort, is also a gift, a blessing graciously bestowed on people called into a relationship with Him to
carry out His will, to be His instruments — “no one takes
this honor for himself ” (Heb. 5:4).
“Carry out” — carry out a task, carry out God’s will,
etc. — is the language of a servant. God names His
people priests in a gracious bestowal by His initiative.
In this identity He also calls them to meaningful life.
Indeed, the “priests” are to serve God’s good purposes.
Biblically speaking, to serve can be a form of worship.
So the priests are God’s own “treasured possession” who
hear His voice and keep His covenant (Ex. 19:5). A priest
hears and keeps covenant, and he never stands alone for
he serves within the covenant people. There is service
to the One who made priests what they are, and service
not to self but to all others within the covenant. And as
the people of God, they were servants and mediators of
God’s salvation to the world. Toward others, the priest’s
most important task was to teach, broadly speaking —
that is, to bear witness to that God-created identity with
one’s life and to declare what God has and continues to
do both for that “priest” and for others God would have
in that number.
This teaching work has been there since Genesis
when what God said and did was given to Adam and Eve
to remember and repeat. They too were priests as they
carried out work and carried forth God’s revelation — as
they served in both a narrow and broad sense of liturgy.17 They were priests as were any and all who faithfully
echoed the same in the generations that followed. Such
worship says back to God what He says to us as it confesses faith and then boldly petitions His benefits. Saying
the message, the promises, to others is also God’s work,
also liturgy, broadly speaking. This relationship and work
is also sacrificial in a broad sense, remembering and
handing on what God gave in His giving of grace and
mercy, serving as priests both before and beyond anything strictly Levitical. It is a sacrifice made in joy that
enriches, not impoverishes, those who give in service.

17
Melanchthon’s commentary on the term “liturgy” is valuable here, for
it shows that the word need not be understood only narrowly in purely
cultic terms. Ap XXIV 78–88, The Book of Concord: The Confessions of
the Evangelical Lutheran Church, ed. Robert Kolb and Timothy J. Wengert (Minneapolis: Fortress, 2000), 272–74. Hereafter KW.

I. THE OLD TESTAMENT BACKGROUND

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2019 Convention Workbook