Leviticus 8-10
Leviticus 8-10; Pss 66, 119.65-72
Ps 66 records the transparent joy of devout Israelite worship, a direct confrontation of those who continually paint Israel as a people of heartless cultic observance. Rather, the burnt offerings and sacrifices presented at the tabernacle were often the response of those who enjoyed God’s vindication (vv. 13-20). To aid Israel in responding to His goodness, God gave them priests who would minister at the tabernacle. Lev 8-10 succinctly presents three ideas about Israel’s worship leaders—and provides modern believers with an opportunity to reflect upon worship leadership in our own day:
- The ordination of Aaron and his sons included purification for their sins (ch 8). God had set apart Aaron and his sons for spiritual leadership at the tabernacle—leadership that was to be recognized even through their attire (vv. 1-13). Yet, the bulk of the chapter details the fact that Moses was to offer sacrifices that would cleanse these men of sin before they could begin serving as priests; even their attire had to be cleansed (vv. 14-36)! Multiple sacrifices were involved: the bull for a sin offering (v. 14), the ram for the burnt offering (v. 18), and the second ram as a ram of ordination (v. 22). A summary of these sacrifices and the priestly anointing is described in v. 30: “Then Moses took some of the blood that was on the alter and sprinkled them on Aaron and his garments…In this way he consecrated Aaron and his garments, as well as his sons and their garments.”
- The office of the priesthood was also inaugurated with sacrifices. Ch 9 opens after the weeklong ordination service, in which many sacrifices were offered. Perhaps the key element in this chapter occurs in Moses’ interaction with Aaron—namely that Aaron was now to lead in the sacrifices (vv. 7-8). After v. 8 the personal pronoun, ‘he,’ referred to Aaron: he offered the sin offering for himself (vv. 8-11); he slaughtered the burnt offering (vv. 12-14); he presented the people’s offering (vv. 15-17); he slaughtered the ox and the ram as the people’s fellowship sacrifice (vv. 18-21); he lifted up his hands and blessed the people (v. 22). The LORD showed His approval of Moses and Aaron’s priestly work by appearing before all the people, and consuming the burnt offering with fire on the alter; “when all the people saw it, they shouted and fell facedown on the ground” (v. 24)
- Despite the glory of the inauguration of the priesthood, Aaron’s sons acted with presumption and profaned their office (ch 10). Just as fire signified God’s glory in the blessing of Aaron’s obedience at the conclusion of ch 9, it then became the means of the condemnation of Nadab and Abihu (vv. 1-2). In light of the devotion of the sacrifices described in Lev 8-9, the irreverence of these newly anointed priests is remarkable. The remainder of ch 10 clearly states that Aaron’s sons committed at least two errors. First, they took the initiative in worship leadership (v. 1a). While leadership does involve taking the initiative, spiritual leadership is first a response to God and His Word. Second, yet related, Nadab and Abihu took actions which God did not command (v. 1b). The remainder of ch 10 records how those closest to Nadab and Abihu were affected by their sin; even future generations of priests would be reminded to avoid their behavior
Lev 8-10 records not only the inauguration of the priesthood, but also details how it would be perpetuated through Aaron’s descendants. The author to the Hebrews saw in Melchizedek several points of contact with the life of Christ—especially the fact that his priesthood was unrelated to Aaron or the Levitical tribe, since he preceded both by hundreds of years (cf. Gen 14.17-24). At least in part his point was that the Levitical priesthood was inextricably related to the Mosaic Law; since Christ’s priesthood was not, he concluded that a new day had indeed dawned:
“If, then, perfection came through the Levitical priesthood (for through it the people received the law), what further need was there for another priest to arise in the order of Melchizedek, and not to be described as being in the order of Aaron? For when there is a change of the priesthood, there must be a change of the law as well…
“And this becomes clearer if another priest like Melchizedek arises, who doesn’t become a priest based on a legal command concerning physical descent but based on the power of an indestructible life. For it has been testified: ‘You are a priest forever in the order of Melchizedek.’ So the previous commandment is annulled because it was weak and unprofitable (for the law perfected nothing), but a better hope is introduced, through which we draw near to God.
None of this happened without an oath. For others became priests without an oath, but He with an oath made by the One who said to Him: ‘The Lord has sworn, and He will not change His mind, You are a priest forever.’ So Jesus has also become the guarantee of a better covenant” (Heb 7.11-12, 15-22).
*For a complete list of references, please see scripturestoryline.com