(1) Priesthood is bestowed upon all those who are members of the right family.
Just as it was only the sons of Aaron who were priests under the Law of Moses, so it is only those who are in Christ by personal faith who are priests today. Priesthood is not something which men can bestow upon other men, or even which the church can bestow;
it is the result of the new birth, which constitutes one to be a child of God and thus to be in Christ. Priests are those whose sins have been atoned for, so that they are free to minister to other sinners. This atonement for the New Testament priest is that which Christ, our Great High Priest, has made through the shedding of His blood on the cross.
(2) God’s priesthood is a holy priesthood
We are to learn from God’s words, quoted by Moses, that disobedience to God dishonors Him and fail to regard Him as holy. A God who is Holy is a God who is to be honored, and we honor God by obeying Him. This same principle of showing honor by our obedience applies to others, including children, who are to honor their parents (Eph. 6:1- 2), and citizens, who are to honor those in authority (cf. Rom. 13:1-7).
God takes the sin of His priests very seriously. Being in close proximity to God brings with it correspondingly high standards of conduct. This is indicated in several ways in the Book of Leviticus. God frequently indicated that disobedience to His commands would bring about the death of the violator. The expression “lest you die” is often found in this context (cf. Exod. 28:35, 43; 30:20, 21; Lev. 8:35; 10:6, 7, 9). In addition, a previous statement of God is quoted by Moses in our text as an explanation of what happened to Nadab and Abihu and its implications for the priesthood:
Priests must not let their human sympathies and family affections dim their regard for the holiness of God. Specifically, Eleazar and Ithamar were not allowed to touch the bodies of their brothers, nor were they allowed to mourn their death, as others could do (v. 6).
The priests were to represent and reflect the holiness of God, and thus they could not identify with the sympathies of men. To have mourned for their brothers would have implied a sorrow for their deserved judgment, and would have implied an excessive severity on the part of God, who judged them.
(3) Priests must avoid anything which dulls their sense of judgment or their grasp of the significance of what they are doing (vv. 8-11).
I understand verses 8-10 to be directly related to the death of Nadab and Abihu. Distinct from later instructions, which are given by Moses, verses 8-10 are said to have come directly from God to Aaron (v. 8). I take it that it is possible, perhaps even likely, that Nadab and Abihu had been “tipping the bottle” before or while they were acting as priests. The consequent dullness of mind, or even downright drunkenness, could have contributed greatly to their disobedience. Today, we remind people not to mix drinking and driving. In those days God reminded the priests not to drink and be on duty. Drinking can be deadly, to those who drive and to those who serve God.
(4) The function of priests is to serve God and men
Repeatedly in the 28th chapter of Exodus, the garments which are made for Aaron and for his sons are those which enable them to minister to God. So that we frequently find the expression, or one that is similar, “… that he (or they) may minister as priests to Me” (cf.
Exod. 28:1, 3, 4, 41; also 29:44). The emphasis here is on serving God, more than on serving men, though I believe both elements are present.
Just what is involved in the ministry of Aaron, and of his sons? As I have pondered Exodus chapter 28 it seems to me that each of the various components of Aaron’s attire relates to a particular facet of his ministry. The ephod is to contain two stones on the shoulder pieces (cf. Exod. 28:6-14). On these two stones were engraved the names of the sons of Israel. Aaron was to wear these, “as stones of memorial for the sons of Israel,” to bear “their names before the Lord on his two shoulders for a memorial” (Exod. 28:12).
Aaron also was to wear a “breastpiece of judgment” (vv. 15-30). On this breastpiece four rows of stones were set, with three stones in each row, each signifying one of the tribes of Israel. The purpose of these stones is given in verse 30: “… and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually” (Exod.
28:30b). On Aaron’s turban was to be placed a “plate of gold” (Exod. 28:36-39). It was to be engraved with a seal, reading, “Holy to the Lord” (v. 36). This had to do with “taking away the iniquity of the holy things which the sons of Israel consecrated,” “so that they may be accepted before the LORD” (v. 38).
Self-Assessment Exercise
Summarize the four lessons we can derive from Old Testament Priesthood for our contemporary society.
4.0 Conclusion
This unit has surveyed the concept of priesthood in the Old Testament. We have seen that priesthood got a legal backing as a recognized institution in the Old Testament from the time of Moses, who consecrated Aaron and his sons as priests. They had the oversight of the various offerings and sacrifices in the tabernacle, etc. (Leviticus 6:8-7:36). There were also daily, weekly, monthly, and periodic festival offerings that the priests were responsible to offer as part of the regular pattern of tabernacle worship (Num. 28-29).
Also the Aaronic priests were responsible to maintain the sanctity and purity of the sanctuary (Lev 10:10). Since the Lord was physically present within the physical tabernacle structure in their midst, therefore, the physical purity of Israel was essential to the habitation of the Lord among them. The priesthood was compensated with the tithes and offerings from the sanctuary.
5.0 Summary
In this unit, we have discusses the elevation of the Aaronic descent to the office of the High Priest and priests while they are to be supported by the Levites’ clan in their duties.
You have learnt that Melchizedek was the first to be called priest in the Old Testament, followed by Jethro, Moses’ father-in-law, who was regarded as the priest of Midian. We also discussed the status and the priviledges that the office of the priest attracts.
6.0 Tutor Marked Assignments
Identify and analyze the distinctive features of Aaronic Priesthood, and differentiate it from the Partriarchal priesthood.
7.0 References/Future Reading
Averbeck, Richard E. (1996) in Walter A. Elwel ed. Baker's Evangelical Dictionary of Biblical Theology. Grand Rapids: Baker Book House Company
House, Paul R. (1998) Old Testament Theology. Downers Grove: Inter-Varsity Press.
Nurnberger, Klaus (2004). Biblical Theology in Outline. Pietermaritzburg: Cluster Publications
Palmer, Timothy P. (2011) A Theology of the Old Testament. Bukuru: Africa Christian Textbooks.
Parrat, John (1997) A Reader in African Theology. London: SPCK Rowley, H. H. (1956) The Faith of Israel. London: SCM Press LTD.
Unit 5: Sacrifice Contents