Chain statistics and the J Factor

The Israelite priest was expected to look after the sanctuary, administering the gifts brought there, and its temporal goods. The Priest stayed behind to take care of the sanctuary even if a tribe emigrated from the area. He received visitors to the sanctuary, and attended to their spiritual needs. Among the needs of the people was to consult God in their endeavours (Exodus 18:15), inquire of God if a mission would or would not be successful (Judges 18:5-6), and bring their quarrels before God (Exodus 18:19). Thus it was the duty of the priests to give oracles or speak on behalf of God. Moses was expected to converse face to face with God, but other priests would consult God using the ephod, and the Urim and Thummim.

It is not very clear what the ephod, the Urim and the Thummim were, and how they were used to consult God. Indications are, however, that the ephod was one of the priest’s vestment (1 Sam 2:18; 22:18), worn around the waist (2 Sam 6:14) in the form of a loin cloth. It could also have been an outer clothing, worn over the priest’s tunic and cloak (Exodus 29:5; Lev 8:7), woven out of golden and linen thread and coloured wools. The ephod could also have been a portable object of worship (Judges 17:5; 18:14, 17, 20; 1 Sam 2:28; 14:3).

The Urim and Thummim were sacred lots. Probably they were small pebbles, or dice, or little sticks (Hos 4:12), normally kept in the pocket of the ephod material. They were used to divine the will of God for the people (Deut 33:8). The method of divination is found in 1 Sam 14:41-42: God was expected to draw the lot, and so decide a case by

choosing between Urim and Thummim. The answer could take a short or long time to come (1 Sam 14:18-19), or the oracle could refuse to answer (1 Sam 14:37; 28:6). The use of these objects however became lessened as Israel progressed in her history, and people began to consult God through the prophets (Ezra 2:63; Neh 7:65).

The priests were also teachers, who instructed the people, especially on the law of God (torāh). According to Mal 2:7: “For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts” (See also Deut 31:9-13, 25-26; Hos 4:6). It was, therefore, part of the priest’s ministry to instruct the people on what God wanted or did not want (Lev 10:10-11; Ezek 22:26; 44:23). They taught the people morality and religion through their knowledge and their ability to interpret the law.

This priestly role of teaching the law was later on taken over by the scribes.

A major ministerial role of Israelite priests was that of offering sacrifices to God on behalf of the people. Israelite priests offered sacrifices on the altar (1 Sam 2:28), and burnt incense and burnt offerings upon the altar (Deut 33:10). They offered or whole burnt offerings (1 Sam 7:9; Deut 33:10; Judg 13:16-23), as well as communion sacrifices (Lev 7:12-17), wherein the victim was shared between God, the priest and the person who offered the sacrifice (Lev 3:16-17; 7:28-34; 10:14-15). They also offered expiatory sacrifices for sin and reparation for sins committed (Lev 4:1-5:13; 5:14-19), and accepted vegetable offerings on behalf of the people (Lev 2:1-16).

In all these roles either as caretaker of the sanctuary, teacher of the law, giver of oracle or one who offered sacrifices to God, the main thrust of the Israelite priestly ministry was that of being mediator between the people and God, presenting their petitions, offerings and prayers to God, and telling the people God’s will. The pastoral ministry of the priest was, therefore, basically that of a mediator between God and the people.

SELF-ASSESSMENT EXERCISE 2

i. Describe how the Israelite priest was expected to care for the sanctuary.

ii. In what way did Israelite priests minister to the people as teachers?

iii. What was the major thrust of an Israelite priest’s ministerial role?

4.0 CONCLUSION

The tribe of Levi was set apart and given the responsibility of exercising the ministry of priesthood in Israel. This office was passed on from generation to generation as a tribal heritage. Israelite priests were regarded as mediators between the people and God. Their major roles included: care of the sanctuary, giving of oracles, teaching the law, and offering sacrifices.

5.0 SUMMARY

The following are the major points that you have learnt in this unit:

Owing to the later complexity of Israelite priestly service the Levites were set apart to carry out certain priestly functions.

The descendants of Aaron were to focus on core priestly duties.

Israelite priests could easily be identified, because once inaugurated, they served God and the people in various ways, carrying the Ark, and blessing the people.

They served in sanctuaries, and performed certain priestly duties in the temple of Jerusalem. Israelite priests were anointed, and wore sacred vestments.

In their roles either as caretaker of the sanctuary, teacher of the law, giver of oracles or one who offered sacrifices to God, the main ministerial thrust of Israelite priests was that of being mediator between the people and God, presenting their petitions, offerings and prayers to God, and telling the people God’s will.

6.0 TUTOR-MARKED ASSIGNMENT

1. What elements could be used to identify an Israelite priest?

2. Describe two among the ministerial roles of an Israelite priest.

7.0 REFERENCES/FURTHER READINGS

Anderson, B. W. (1988) The Living World of the Old Testament, Longman: England.

Bernier, P. (1992) Ministry in the Church: A Historical and Pastoral Approach, Mystic, Connecticut: Twenty-Third Publications.

Brown, R. E. (1970) Priest and Bishop: Biblical Reflections, Peramus:

Paulist Press.

de Vaux, R. (1994) Ancient Israel: Its Life and Institutions, London:

Darton, Longman and Todd Ltd.

Ellis, P. F. (1976) The Men and the Message of the Old Testament, Collegeville: The Liturgical Press.

McKenzie, J. L. (1978) Dictionary of the Bible, London: Geoffrey Chapman.

Oden, T. C. (1983) Pastoral Theology: Essentials of Ministry, San Francisco: Harper & Row.

O’Meara, T. F. (1983) Theology of Ministry, New York: Paulist Press.

Schmidt, W. H. (1992) Old Testament Introduction, Bandra: St. Paul Publications

Vanhoye, A. (1986) Old Testament Priests and the New Priest according to the New Testament, Petersham: St.Bede’s Publications.

UNIT 2 PROPHETIC MINISTRY IN THE OLD