Setting a Higher Standard. (Leviticus 21:1-24)
In this episode, we continue our journey through the book of Leviticus, uncovering the timeless principles it holds. In Leviticus 21, the fundamental principle of living in a way that sets the people of Israel apart for the Lord is emphasized. The chapter outlines specific requirements for the priests, highlighting the sanctity of their role. These principles have implications for modern-day Christians and leaders in the church.
1 The Lord said to Moses, ‘Speak to the priests, the sons of Aaron, and say to them: “A priest must not make himself ceremonially unclean for any of his people who die, 2 except for a close relative, such as his mother or father, his son or daughter, his brother, 3 or an unmarried sister who is dependent on him since she has no husband – for her he may make himself unclean. 4 He must not make himself unclean for people related to him by marriage,[a] and so defile himself.
5 ‘“Priests must not shave their heads or shave off the edges of their beards or cut their bodies. 6 They must be holy to their God and must not profane the name of their God. Because they present the food offerings to the Lord, the food of their God, they are to be holy.
7 ‘“They must not marry women defiled by prostitution or divorced from their husbands, because priests are holy to their God. 8 Regard them as holy, because they offer up the food of your God. Consider them holy, because I the Lord am holy – I who make you holy.
9 ‘“If a priest’s daughter defiles herself by becoming a prostitute, she disgraces her father; she must be burned in the fire.
10 ‘“The high priest, the one among his brothers who has had the anointing oil poured on his head and who has been ordained to wear the priestly garments, must not let his hair become unkempt[b] or tear his clothes. 11 He must not enter a place where there is a dead body. He must not make himself unclean, even for his father or mother, 12 nor leave the sanctuary of his God or desecrate it, because he has been dedicated by the anointing oil of his God. I am the Lord.13 ‘“The woman he marries must be a virgin. 14 He must not marry a widow, a divorced woman, or a woman defiled by prostitution, but only a virgin from his own people, 15 so that he will not defile his offspring among his people. I am the Lord, who makes him holy.”’16 The Lord said to Moses, 17 ‘Say to Aaron: “For the generations to come none of your descendants who has a defect may come near to offer the food of his God. 18 No man who has any defect may come near: no man who is blind or lame, disfigured or deformed; 19 no man with a crippled foot or hand, 20 or who is a hunchback or a dwarf, or who has any eye defect, or who has festering or running sores or damaged testicles. 21 No descendant of Aaron the priest who has any defect is to come near to present the food offerings to the Lord. He has a defect; he must not come near to offer the food of his God. 22 He may eat the most holy food of his God, as well as the holy food; 23 yet because of his defect, he must not go near the curtain or approach the altar, and so desecrate my sanctuary. I am the Lord, who makes them holy.”’
24 So Moses told this to Aaron and his sons and to all the Israelites.
As we delve into the book of Leviticus, we discover a fundamental principle – the people of Israel were called to live in a way that set them apart for the Lord. Their lives were to reflect a higher standard compared to the surrounding nations. However, as we reach Chapter 21, we encounter a specific focus on the priests, distinguishing them further from the rest of the community.
Let's start by examining verse 1, where the Lord instructs Moses to address the priests, the sons of Aaron. The command is clear: the priests must not defile themselves by touching a dead body, except for specific relatives, such as parents, children, siblings, or a virgin sister. Touching a dead body would render them ceremonially unclean, emphasizing the sanctity of their role. The guidelines extend to their appearance and marital choices. They are not to shave their heads, shave the edges of their beards, or make cuttings on their flesh. These instructions underline the importance of maintaining physical wholeness, symbolizing holiness in their service to God.
Verse 6 reinforces the idea that the priests are consecrated to the Lord, as they handle offerings made by fire and bread for God. Their consecration demands a life of holiness, distinguishing them in their actions and associations. They are held to a higher standard even in marriage; prohibited from marrying a harlot, a defiled woman, or a divorced woman.
Verse 8 calls for the consecration of the priests, likely by Moses or the people of Israel. The motivation behind these regulations is made explicit – to be holy because the Lord, who sanctifies them, is holy. The repetition of this motif throughout the passage emphasizes the divine imperative for sanctification.
Additionally, verse 9 addresses the behavior of a priest's daughter, highlighting the accountability and expectations placed on the priest's family. If a priest's daughter behaves as a harlot, it reflects negatively on her father and desecrates the sacred. This underscores the responsibility and influence that comes with being part of a priestly family.
In reflecting on these instructions for the priests, we see a timeless truth emphasized in Romans 12:1-2. Believers are called to present their bodies as living sacrifices, distinct from the world's conformity. The believers are to embrace transformation through the renewing of their minds, not conforming to worldly standards but aligning with God's higher calling. It's a call to live distinctly, set apart for God's service, just as the priests were in the Old Testament.
Obviously, for Christian today we have the Word. As we see the Lord in the Word, as we change our minds, we are transformed. All of a sudden, we're living at a higher standard. Paul says, 'Do all things without murmuring and complaining,' and even that is a higher standard in the New Testament.
In Leviticus 21, verse 1, it states, 'And the Lord said to Moses, "Speak to the priests, the sons of Aaron, and say to them: None shall defile himself for the dead among his people, except for his relatives who are nearest to him, his mother, his father, his son, his daughter, his brother, also his virgin sister who is near to him who has had no husband."' For the priest who is chosen to wear the sacred garments, certain rules apply. He shall not uncover his head, nor touch a dead body. He is not to defile himself, even for his father or mother. He shall not leave the sanctuary, nor profane the sanctuary of his God. The anointing oil of his God is upon him, for he is consecrated to the Lord.
In verse 10, it emphasizes the anointing oil poured on him. The high priest is consecrated to his office, set apart even from the ordinary priests by a distinct set of garments. This verse underscores the unique consecration of the high priest. The high priest is held to a higher standard. He is forbidden to go near any dead body or defile himself, not even for his immediate family. His head, a symbol of consecration, must remain covered. He is to exemplify consecration in every aspect of his life.
In verse 13, the regulations extend to marriage. The high priest is to marry a virgin of his own people. He is given absolute restrictions regarding marrying a divorced woman, a defiled woman, or a harlot. This safeguard ensures that his offspring, especially the first child, is indeed his own. The restrictions regarding marriage were in place to maintain a family fit for priestly service. The high priest was called to an even higher level of consecration and responsibility. All these regulations remind us of the importance of living distinctively and set apart, especially for those in positions of spiritual leadership."
Living by a higher standard is expected. The high priest, in particular, was held to this elevated expectation. He was not to make himself unclean even for his father and mother. He could not show the normal marks of grief like tearing his clothes. He existed at a higher state, unable to do things an ordinary person could. He couldn't cover his head or tear his clothes. He couldn't leave the Tabernacle. He could only marry a virgin Israelite. This discussion began with priests and their standards, and now we're delving into the role of the high priest, which is an even higher level.
Is there any parallel to this in the New Testament? All Christians are to live to a higher standard compared to the world. But is there anyone held to a higher standard than ordinary people? Yes, the priests. Although we're not priests, in the New Testament, elders are held to a higher standard. What is most fascinating is that the qualifications for an elder, or presbyter in the New Testament, relate to personal life and family before delving into their role in the church. It is a similar principle, reflecting the higher standard of life and marriage.
In Leviticus 21, verse 6, the Lord speaks to Moses, emphasizing the standards for Aaron, the head of the priests, and by extension, for the priests in the generations to come. These regulations pertain specifically to the priests and their descendants. It outlines various physical defects that would disqualify a priest from certain duties. These physical defects did not infer spiritual inferiority, but they ruled them out from certain priestly duties. They could not approach the altar or perform certain functions within the sanctuary. The priestly duties and office required physical completeness, ruling out those with specific physical defects from certain responsibilities.However, they were still part of the priestly family, able to partake in the sacrifices, even though they could not function as priests. It reinforces the idea that although they could not function as priests, they were still part of the priestly family and could enjoy the privileges associated with it.
Moses conveyed this message to Aaron, his sons, and all the children of Israel. The underlying principle is the higher standard expected, even in physical completeness, for those serving in specific roles." Leviticus chapter 21 outlines the specific standards and requirements for the consecration and conduct of priests in ancient Israel. From a New Testament Christian perspective, this chapter can be summarized and interpreted in the following manner:
Summary.
1. Holiness and Separation: The primary theme is holiness and separation. The priests were to embody physical, moral, and spiritual purity. This highlights the idea of being set apart for a special purpose. Christians are also called to a life of holiness and separation, dedicating themselves to God's service (1 Peter 1:15-16).
2. Elevated Standards for Spiritual Leaders: The stringent regulations for priests highlight the concept of higher standards for spiritual leaders. In the New Testament, elders, pastors, and leaders in the church are held to high moral and spiritual standards (1 Timothy 3:1-7, Titus 1:5-9). They are expected to be blameless, exhibiting self-control, dignity, and sound doctrine.
3. Physical Completeness and Spiritual Wholeness: The prohibition of physical defects emphasizes the idea of spiritual wholeness and completeness in service. Although physical defects did not equate to spiritual inferiority, it symbolizes the importance of being spiritually complete and fit for service in the Kingdom of God (1 Corinthians 12:12-27).
4. Symbolism of the High Priest: The high priest, as the head of the priesthood, symbolizes Jesus Christ in the New Testament. Christ, our High Priest, is perfect and blameless, having offered Himself as a spotless sacrifice for humanity's sins (Hebrews 4:14-16, Hebrews 7:26-27).
5. Jesus as the Fulfillment of the Law: The regulations in Leviticus 21 point to Jesus as the fulfillment of the Law. Jesus' perfect life, sacrificial death, and resurrection ushered in a new covenant, and believers are now under grace rather than the strict regulations of the Old Testament Law (Matthew 5:17, Romans 10:4).
6. Application of Principles: While the specific regulations in Leviticus 21 were for the Old Testament priesthood, the underlying principles can be applied in the Christian life. Believers are called to a life of consecration, holiness, and service to God, understanding the sacrifice and grace offered through Jesus Christ (Romans 12:1-2).
And above all be thankful for what you have. Don’t be angry over what you don't have, or you can be grateful for what you do have. A man with a profound physical disability taught me that and today and a man with plenty of defects in many areas my life I hope taught you something today.