Evolution of Ecclesiological Heresy
The Church Age and the Elect New Covenant Priesthood of All Believers
One of the great errors of Romanism, Covenant Theology, and Reformed Theology is the continuation of the abrogated Sacerdotalism of the Mosaic Covenant into the New Covenant. Under the Sacerdotalism of the Mosaic Covenant, only those of the Priesthood of Israel were allowed to minister before God. Even the Priesthood was divided into various responsibilities according to various families within the tribe of Levi. Romanism, Covenant Theology, and most of those within the Reformation continued to hold to varying degrees of Replacement Theology. In their view of the Church, the Theonomic institution of the nation of Israel was cast away by God and was replaced with the Theonomic institution of the Church manifested in the world as State Churches of various denominations.
For them, the Mosaic Covenant Levitical Priesthood was replaced with a New Covenant Priesthood of clergymen. Old Covenant circumcision was replaced with New Covenant infant baptism. Mosaic Covenant sacrifices were replaced with New Covenant sacraments. It is critical to understand that all of Replacement Theology was merely the invention of men erroneously imposed upon Christianity through the evolution of false doctrine regarding the Church (Ecclesiology) and the false doctrine of Apostolic Successionism in the College of Bishops. This false doctrine began to develop very early in Church history and was the medium through which the doctrine of the Church was almost completely perverted.
None of these aspects of Replacement Theology were ordained by Christ and none of them find any support in Scripture. All aspects of Replacement Theology are suppositions imposed upon the Word of God and erroneously imposed upon Christianity. This heretical Ecclesiology comes from a complete ignorance of Dispensationalism and historical transitions in the Covenants of God through progressive revelation. Central to understanding this complete ignorance that brought about Replacement Theology and its heretical Ecclesiology is the failure to understand the new Priesthood of all believers within the New Covenant and the casting away, not of National Israel, but of the Levitical Priesthood of Israel due to their perversion of the Gospel in the Law.
Romans chapters nine, ten, and eleven are a parenthesis in the epistle dealing nationally and dispensationally with the nation of Israel. The focus of these three chapters is dealing with the paradox of Israel’s national election while the vast majority of the individuals making up the nation of Israel were not saved (“born again”). The thrust of these three chapters is the explanation of the gospel as detailed in Old Testament books, how the Old Testament types were fulfilled in Messiah (the gospel in the Law), and what individual Israelites needed to do to be “born again” to become the Spiritual or Faith Seed “in Christ” as the fulfillment of the “Seed” promise to Abraham.
To understand the doctrine of election as spoken of in Romans chapters eight through eleven, we must understand the place of the New Covenant Church of Jesus Christ within the Abrahamic Covenant.
The explanation of the place of the Church within the unfolding of the Abrahamic Covenant is expanded upon in Romans chapter eleven and in Ephesians chapter two. This refers to an important essential in understanding the doctrine of election; i.e., the Old (Mosaic) Covenant Priesthood being set aside (Hosea 2:11) and a new Priesthood for Israel made up of both Jews and Gentiles being vocationally called and prepared for the Kingdom Age in all born again believers of the Church Age. This concept was a “mystery” to the Jews, but is revealed thoroughly in the New Covenant epistles.
“25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:25-32).
This New Covenant Priesthood (the Church) is the Melchisedecian Priesthood referred to in Hebrews chapter 5:1-14, of which Christ is High Priest and of which all believers in Jesus Christ from the Day of Pentecost (Acts 2:1-4) through the end of the Church Age are “members” (Eph. 5:30). All New Covenant believers are “members” of the “church of the firstborn” (Heb. 12:23; Col. 1:18) and a “royal priesthood” (I Peter 2:9), not Levitical (the Levitical priesthood is set aside along with the Mosaic Covenant), but Melchisedecian. This relates to the New Genesis (genealogy) of the “last Adam”; i.e. Christ Jesus and the actual regeneration “in Christ Jesus.”
“1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him; 10 Called of God an high priest after the order of Melchisedec” (Hebrews 5:1-10).
Jesus Christ has instituted a new priesthood of all believers by the placement of all believers as adult children of God; the priesthood, of which the Aaronic priesthood was a type, and Aaron, as High Priest, was a type of Christ. Any form of a clergy\laity system should be rejected as an antithesis to the priesthood of the believer. In the eyes of God, no person is a layman and no person is clergy. Christ is High Priest and all believers are divided only according to function, not order.
The Reformation’s Ecclesiological reforms did involve many degrees of change. However, the vast majority of Reformers continued to hold to State Churches with sacerdotal systems and sacramental conferences of God’s grace within hierarchal forms of Church polity. The vast majority continued to hold to a theonomic world view of the Church’s purpose on earth. Therefore, the Reformation did not change Augustine’s or Roman Catholicism’s view of Ecclesiology in any real ways except in rejecting Papalism and some of Rome’s sacraments. They continued to view Church membership, water baptism, and Holy Communion as sacramental (means of conferring grace to participants through the hands of ordained clergymen). The entrance into the possibility (hope) of salvation was found only through baptism into whatever State Church any particular Reformer viewed as correct. Reformed Theology continued to be primarily Roman Catholic (Augustinian) in their Ecclesiology.
The Reformation’s Eschatological reforms hardly changed Augustine’s positions at all (if at all). Down through the years, we have seen some Covenant Theologians accept the Premillennial position regarding the second coming, but the vast majority of Reformers continued to be Postmillennialists or Amillennialists. This was due to the fact they continued to hold to an allegorical interpretation of prophecy and the supposition/imposition that God had cast away the nation of Israel and replaced national Israel with the State Church and the Priesthood of Israel with clergymen. Therefore, their heretical Ecclesiology greatly determined and influenced their Eschatology. Reformed Theology continued to be primarily Roman Catholic (Augustinian) in their Eschatology (primarily Preterism).
We tend to see things chronologically according to the revelation of Scripture. Therefore, we see God electing/choosing Abraham to be the father of the nation of Israel. From the descendants of Abraham, God’s primary elect group changes in the unfolding of “the regeneration” through the next three dispensations. Election, in the preservation of a remnant through which Messiah (the Promised One) would be born, begins with Israel in Abraham. It moves to Israel in Jacob. It then moves to the “firstborn” in Israel and then to the “firstborn” in the Priesthood of Aaron replacing the “firstborn” in Israel. Then it moves to Christ (upon His death, burial, and resurrection) as the “firstborn” of “the regeneration” and a new High Priest of a new (but previously prophesied) Priesthood of all believers (the “church of the firstborn;” all Church Age saints). Finally, and ultimately, to the final fold of “the regeneration” in the New Heaven/Earth where all the glorified Redeemed will dwell with their New Federal Head; i.e. the LORD Jesus Christ.
“22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Hebrews 12:22-24).
The unfolding nature of “the regeneration” deals with historical paradigms. For instance, the last historical paradigm was the incarnation, death, burial and resurrection of Jesus Christ followed by the outpouring of the Spirit of God baptizing all believers into the “body of Christ.” Christ (Son of God/Son of man) is “the firstborn” of this New Genesis and its Federal Head. The next historical paradigm in the New Genesis is the resurrection/translation of the new Priesthood of Israel (the Church; glorification), followed by the return of Christ to the earth.
The Church will rule with Christ as kings/priests for 1000 years, and all believers from all dispensations will be resurrected/translated (glorified) to enter the New Heaven/Earth (the final historical paradigm), which is the final fold of the New Genesis.
Therefore, the Word of God, in its progressive revelation, begins with “the Lamb slain from the foundation of the world” positionally in eternity and ends with Christ as the actual New Federal Head of the New Genesis. This is what defines “the regeneration” dispensationally.
Christ is the “firstborn” of “the regeneration.” God’s foreknowledge regarding election is the foreknowledge of all those throughout the Ages that would trust in the Promised One of Genesis 3:15 Who was born into humanity to crush the “head” (Federal Headship) of Satan taken from Adam through Eve’s deception. These believers are the “other sheep” referred to in John 10:16. There were saved people (positional regeneration) prior to the Abrahamic Covenant and the establishment of the nation of Israel and there would be saved Gentiles in the Church Age that would be “born again” into “the regeneration.” These Church Age believers (saved Jews and saved Gentiles will be the new Priesthood of Israel during the Kingdom Age) will be the “kings” Jesus will be “King” of and they will be the “lords” Jesus will be “Lord” of (Rev. 17:14). They will rule with Jesus over the restored Kingdom of Israel (a one world Theonomy/Theocracy) in glorified bodies (Rev. 2:27; 3:21).
“4 To whom {Jesus Christ} coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also {Church Age believers}, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone {Jesus Christ}, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient {the rejected Aaronic Priesthood of National Israel}, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye {Church Age believers} are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (I Peter 2:4-10).
In an inductive evaluation of the use of the Hebrew word bachar (baw-khar'), it appears to be apparent that the purpose of God’s choosing is service, ministry, or a specific task. The word always carries with it vocational connotations (not salvational; Eph. 4:1). This is the common usage regarding God’s electing throughout Scripture. Innumerable Scriptural examples in usage bear testimony to this common meaning. Since this election is vocational and not salvational, and since God selects certain groups and individuals for specific tasks, He can unselect them if they fail in His covenant requirements and He can then select others, or another, to fulfill His purpose. This is what happened with the Old (Mosaic) Covenant priesthood of Israel (Malachi chapters 2 and 3; compare Romans chapter 11). None of the covenants carry salvational connotations or conditions. All of the covenants are between God and are with God’s elect. In other words, God elected and then made covenants with those He elected. Although some covenants are conditional for God’s blessings, none of the covenants are conditional for salvation.
The Melchisedecian Priesthood of Christ - King/Priest
“And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God” (Genesis 14:18).
“As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedec” (Hebrews 5:6-10).
The very fact of Christ’s present ministry of advocacy before the Father as the believer’s High Priest represents a radical change from the Mosaic Covenant (Dispensation of Law) into the New Covenant (the Church Age). Since Christ is King/Priest, all believers are members of a Royal Priesthood bringing with this new status all the responsibilities of the Priesthood upon ALL believers of the Church Age.
“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (I Peter 2:9).
“And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen” (Revelation 1:6).
This new position is the primary meaning of the Biblical term adoption. The word adoption is translated from the Greek word huiothesia (hwee-oth-es-ee'-ah). The word simply means placement as sons. We would not understand this apart from the doctrine of the Firstborn in the O.T.
We see God early in Scripture electing/choosing Abraham to be the father of the nation of Israel. From the descendants of Abraham, God’s primary elect group changes in the unfolding of “the regeneration” through the next three dispensations. Election, in the preservation of a remnant through which Messiah (the Promised One) would be born, begins with Israel in Abraham. It moves to Israel in Jacob. It then moves to the “firstborn” in Israel and then to the “firstborn” in the Priesthood of Aaron replacing the “firstborn” in Israel. Then it moves to Christ upon His death, burial, and resurrection as the “firstborn” of “the regeneration” and a new High Priest of a new (but previously prophesied) Priesthood of all believers (the “church of the firstborn;” all Church Age saints). Finally, and ultimately, to the final fold of “the regeneration” in the New Heaven/Earth where all the glorified Redeemed will dwell with their New Federal Head; i.e. the LORD Jesus Christ. All believers of the Church Age are placed into this new Priesthood as adult children of God through being “born again.” The O.T. Priesthood was adopted by God to be the “firstborn” of Israel. They were chosen to this position by their birthright into the family of Levi.
“And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. And thou shalt make holy garments for Aaron thy brother for glory and for beauty” (Exodus 28:1-2).
“Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin-offering, and two rams, and a basket of unleavened bread” (Leviticus 8:2).
All Church Age believers now replace the “firstborn” of Israel or the O.T. priesthood. Therefore, this new priesthood comes as a birthright through the New Birth. The Church Age priesthood of the believer comes by rebirth.
“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3).
“For ye are all the children of God by faith in Christ Jesus” (Galatians 3:26).
“To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:5-7).
“Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will” (Ephesians 1:5).
This corporate entity called the Church and the “body” of Christ is the “tabernacle, not made with hands” referred to in Hebrews 9:11. It is also what is being referred to in Colossians 1:18 (Christ, the “head of the body, the church: who is the beginning, the firstborn from the dead”) and Hebrews 12:23 (the “general assembly and church of the firstborn”).
“8 The Holy Ghost this signifying, that the way into the holiest of all {the heavenly Holy of holies and the Throne of grace} was not yet made manifest, while as the first tabernacle {Mosaic Covenant Temple} was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? 15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Hebrews 9:8-15).
“10 For it became him {Jesus Christ}, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me. 14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham” (Hebrews 2:10-16).
“1 Paul, an apostle of Jesus Christ by the will of God, to the saints {the corporate entity called the Church} which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us {the corporate entity called the Church} with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us {the corporate entity called the Church} in him before the foundation of the world, that we {the corporate entity called the Church} should be holy and without blame before him in love: 5 Having predestinated us {the corporate entity called the Church} unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us {the corporate entity called the Church} accepted in the beloved. 7 In whom we {the corporate entity called the Church} have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us {the corporate entity called the Church} in all wisdom and prudence; 9 Having made known unto us {the corporate entity called the Church} the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11 In whom also we {the corporate entity called the Church} have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12 That we {the corporate entity called the Church} should be to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our {the corporate entity called the Church} inheritance until the redemption of the purchased possession, unto the praise of his glory” (Ephesians 1:1-14; this is addressed to the Church at Ephesus and speaks to that group).
It is clear that the idea of adoption in the Scriptures refers mainly to God choosing His “born again” children to be His “firstborn” and to serve as His New Covenant Priesthood in the Kingdom Age. All Church Age believers become “the sons of God” (Romans 8:14) when they receive the indwelling Spirit of God (Romans 8:15-16).
“28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. 30 And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man {Jesus Christ} whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him {Jesus Christ} from the dead” (Acts 17:28-31).
“11 He {Jesus Christ} came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:11-13).
“9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. 10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee” (Hebrews 2:9-12).
Church Age believers in the New Covenant have a much more intimate relationship with God than did Old Covenant believers. All New Covenant believers have greater privileges and greater responsibilities. Although believers from both dispensations are called “sons” of God, the meaning of the word “adoption” places the New Covenant believer on another plain of existence in his/her relationship with God.
“15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Romans 8:15-17).
“4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:4-7).
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Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist.
He has served the Lord for over 40 years.
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