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"Ye have seen what I did unto the Egyptians, and how I bare you on eagles wings, and
brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My
covenant, then ye shall be a peculiar treasure unto Me above all people, though all the
earth is mine: And ye shall be unto Me a kingdom of priests, and a holy nation . . . . .
And all the people answered together, and said, All that the Lord hath spoken we will
do."
Here we have a reference to the coming out of Egypt, of a covenant, of a promise and
of an undertaking by Israel. Jer. 31: 31, 32 supplies us with the result of this compact.
It takes us back to the coming out of Egypt, and shows us that the covenant entered into
by Israel was broken by them. By the old covenant and creature effort, Israel could not
become a kingdom of priests. Only under the new covenant could this be possible.
"Behold the days come, saith the Lord, that I will make a new covenant with the house
of Israel, and with the house of Judah. Not according to the covenant that I made with
their fathers in the day that I took them out of the land of Egypt; which My covenant
they brake, and I rejected them*, saith the Lord."
The gracious words continues, dealing with their sins and ensuring the permanence of
Israel as a nation (verse 36). Though rejected in the past, they shall be "cast off" no more
(verse 37). It will be noticed, however, that the highest blessing ("a kingdom of priests")
is not repeated. That which was placed before all Israel under the old covenant, is
reserved for an elect company under the new. Isa. 61: 6 gives further statements
concerning the priestly functions of Israel:--
"But ye shall be named the priests of the Lord: men shall call you the ministers of our God."
These words are addressed to "those that mourn" (verses 2 and 3), who "shall be
comforted" (Matt. 5: 4).
"The nation and kingdom that will not serve thee shall perish" (Isa. 60: 12), saith the
Lord of Israel in that day; "the Redeemer shall come to Sion, and unto them that turn
from transgression in Jacob" (Isa. 59: 20). This is quoted in Rom. 11: 26 to prove that
"all Israel shall be saved." All Israel are an elect nation (Rom. 11: 28), yet within the
elect nation there was an election unto higher glory (Rom. 11: 7). The rest who were
"blinded," mentioned in verse 7, are again mentioned in verse 25. The national position
of Israel has no reference to their individual obedience. Their sins shall be taken away
(Rom. 11: 27), they, though enemies, are beloved for the fathers' sakes, and the gifts and
calling of God are without repentance. But though all Israel shall enter into their blessed
portion by the mercy of God, an election from the elect nation already anticipate fuller
blessings. Israel is now blind and dead in sin. This election have had their eyes opened,
have believed, have suffered, have endured, and they will constitute the kingdom of
priests, the royal priesthood, the ones who have their part in the first resurrection, who as
priests reign as kings during the thousand years.
Peter addresses his epistles not to the whole nation, but to this elect company among
them.
[NOTE: * - "Although I was an husband unto them." The Hebrew word ba'al has two meanings,
(1) Lord, (2) To reject. Heb. 8: 9, "And I regarded them not," settles the matter.]