|
Israel's Eternal Priesthood
By:
Merle Rawlings
INTRODUCTION
The Father is definitely
regathering Israel in our day--all Twelve Tribes, the "commonwealth
of Israel."(1) Prophets have looked forward to this day
for some 2,500 years. Certainly the Apostles of Yeshua
(Jesus) looked forward to Israel's regathering and
restoration as well (Acts 1:6). Those faithful brethren
knew well the amazing blessings inherent in Israel's final
regathering and full restoration.
The primary focus of
this treatise is to examine the appointment, ministry, and
future calling for the descendants of Levi, Aaron, and Zadok
in restored Israel. In the context of the "last days,"(2)
the Father tells the prophet Malachi that He "will purify
the sons of Levi and refine them like gold and silver."(3)
One might wonder what He has in mind for these sons of Levi?
With each of Israel's
previous returns to the Land, the priestly tribe of Levi has
ministered to the Lord, taught Israel the difference between
the holy and unholy, and judged in matters of controversy.
There is every indication that after the Father's purifying
process is accomplished, the Levites will "offer to the
Lord an offering in righteousness."(4) They will be
servants in Israel, ministering to the Father and serving
His people, Israel, as long as day follows night and night
follows day.(5)
The Torah's covenants
and promises stand forever. And the Father's covenants,
promises, and appointments to Levi and Aaron will be honored
as Israel's future unfolds. For all who long for the full
and complete restoration of the kingdom to Israel, the best
is surely yet to come!
NOTE: In this treatise,
"regathering" and "restoration" include all the monumental
results and provisions of Jeremiah (the Levite) 3:15-18,
16:14-15; Zechariah (the Levite) 8:7-8, 11-13, 22-23,
10:6-10; and Acts 3:21.
TREATISE OVERVIEW:
Forever in the "house of the
Lord"(6) and the "house
of Aaron;"(7) the Torah's
eternal calling and appointment of Levi, Aaron, and Zadok.
The twenty-third Psalm
has always been a favorite. Especially touching and
reassuring is the closing phrase, "And I will dwell in
the house of the Lord forever."(8) Think of that--"forever"--not
for a million years, not for epochs, or ages, but as Webster
notes: "For eternity; for always; endlessly."
For Israel's tribe of
Levi, "forever" has great significance as well. Most
of us have experienced years of teaching that the eternal
covenant and appointments of the priestly tribe of Levi have
come to an end. The teaching is that in New Testament
times, all believers in Yeshua have become "priests."
Consequently, Levite priests in today's regathering and
restoration of Israel are no longer needed or necessary.
Levi's eternal covenants and appointments apparently have an
ending for some. "Forever" in the case of Levi and
Aaron is not forever after
all.
Our Father, however, is
straightforward in His selection of the Levites: "...the
Levites shall be Mine."(9). And twice in Numbers
Chapter 3, the Lord says, "Take the Levites instead of
all the firstborn among the children of Israel..." The
tribe of Levi supports the ministry of Aaron in Israel and "...the
needs of the whole congregation..."(10). And
Moses reminds the children of Israel: "Take heed not to
forsake or neglect the Levite [God's minister] as long as
you live in your land."(11) Why is it important today
for Messianic Israel not to forsake the Levites? "For
the Lord your God has chosen him out of all your tribes to
stand to minister in the name of the Lord, him and his sons
forever."(12)
Centuries after Moses,
the Levite, informed us about a "...kingdom of priests...,"(13)
Jeremiah wrote about "...the Levites, the priests, My
ministers."(14) Jeremiah was told by the Father that
His covenant with David AND Levi would endure as long as day
follows night and night follows day.(15) Messianic
teachers frequently apply these verses to the descendants of
David; however, most of us have yet to hear them be applied
a single time to the descendants of Levi.
When King David says, "...He
has made with me an everlasting covenant..."(16), we
readily accept it as "everlasting" or without end.
Additionally, the prophets Isaiah, Jeremiah, and Ezekiel
write of "everlasting" or "perpetual"
covenants concerning Israel(17) and again these covenants
are accepted as everlasting, perpetual, or
never ending. BUT when the Torah and Israel's prophets
apply the same words directly and unequivocally to the
Father's eternal covenant with Levi and Aaron, these
covenants are denied and rejected. (Strange way to rebuild
a nation!)
Despite clear teachings
in the Torah that the Father gave the priesthood ministry to
Aaron and his sons forever(18), this everlasting
appointment is disregarded or dismissed by today's
believers. How is it hermeneutically consistent to accept
an everlasting covenant with Judah and Israel as being
eternal, yet in the same breath deny an everlasting covenant
with Aaron and Levi as being eternal?
Writing in the
Messianic Israel Herald(19), Rabbi Mordechai Silver
notes, "...God never, and I repeat never,
breaks or annuls His covenants." (emphasis Rabbi Silver's).
Referring to the Hebrew meaning, he explains, "The Hebrew is
explicit in that eternal or forever means just that,
forever!"(20) Rabbi Silver also assures us in the same
article, "When God makes a covenant He keeps it to the
end."(21) How true--not only regarding covenants made with
Noah, Abraham, Isaac, Jacob, David, and Israel, but with
Levi, Aaron, and Zadok as well!
As Israel's restoration
process continues and expands in scope and detail, we will
see Levi and Aaron restored to their eternal office.
Leviticus 10:8-11 details one example of Aaron's
responsibilities in Israel: "Then the Lord spoke to
Aaron, saying: Do not drink wine or intoxicating drink,
you, nor your sons with you, when you go into the tabernacle
of meeting, lest you die. It shall be a statute forever
throughout your generations, that you may distinguish
between holy and unholy, and between unclean and clean, and
that you may teach the children of Israel all the statutes
which the Lord has spoken to them by the hand of Moses."
Based on this statute
from the Torah, Ezekiel, the Levite, prophesies Aaron's
similar future responsibilities in the new Temple yet to be
built: "But the priests, the Levites, the sons of Zadok,
who kept charge of My sanctuary when the children of Israel
went astray from Me, they shall come near Me to minister to
Me...And they shall teach My people the difference between
the holy and the unholy, and cause them to discern between
the unclean and the clean."(22) Does the Father endorse
the prevailing dismissal of Levi and Aaron in a restored
Israel? Apparently not since Aaron and Zadok have a key,
vital, role ministering in Israel's future Temple!
Much of Levi's portion
of the restoration is "waiting in the wings," so to speak.
For example, all too often we hear of theologians or
congregational leaders in serious "controversy" concerning
doctrine, direction, or policy. So strongly are these
positions held, that some teachers and congregations will
not fellowship or attend meetings with those holding
divergent views or opinions.
The Holy One of Israel
has already set up His "Binding Arbitration Board" for
Israel and its membership and operational procedures are
specifically noted for all who believe in Torah and desire
to follow its teachings (thus becoming "Torah observant.")
The Father, knowing that controversies are inevitable in
Israel, provided for a fair hearing and justice.(23) All
"...matters of controversy..."(24) are to be judged
by "...the priests, the Levites..."(25) and "...you
shall be careful to do according to all that they order
you...according to the judgment which they tell you, you
shall do; you shall not turn aside to the right hand or to
the left from the sentence which they pronounce upon you."(26)
This is the Lord's instruction for arbitrating or deciding "matters
of controversy" in Israel, period. Please note:
Neither those claiming the "priesthood of the believer" nor
those claiming the Melchizedek priesthood were ever given
Aaron's and Levi's duties in Israel. Truth and justice will
flow in restored Messianic Israel when Levi once again
fulfills his eternal calling and destiny.
Note a future
duty of "...the priests, the Levites, the sons of
Zadok..."(27) described by Ezekiel: "In controversy
they shall stand as judges, and judge it according to My
judgments..."(28) Isaiah, speaking of Israel's
future repentance and restoration writes, "I will restore
your judges as at the first..."(29) Deuteronomy
chapter 17 records who Israel's first judges were.
Both Ezekiel and Isaiah
teach that in restored Israel the Levite priests will again
act as impartial judges in controversies to ensure fairness
and justice among the people. That provision and outcome
alone will make restored Israel the envy of any judicial
system on earth; it will also be a highly visible testimony
of faithful Torah observance among Messiah's followers.
Another responsibility
for the Levites in restored Israel is the collection of the
tithes(30). Alluding to the commandment of Numbers
18:21-26, Malachi writes, "Bring the whole tithe into
the storehouse, so that there may be food in My house..."(31)
In a complete restoration of Israel in the Land, expect the
Torah-ordained collection of the tithes to be observed once
again.
In Malachi Chapter 2,
the Lord severely rebukes, reprimands, and chastises His
rebellious Levite priests of that day. In Malachi Chapter
3, the Lord says, "He will sit as a smelter and purifier
of silver, and He will purify the sons of Levi and refine
them like gold and silver, so that they may present to the
Lord offerings in righteousness."(32)
The Lord's sovereign
plan to "purify" and "refine" the "sons of
Levi" has several important future implications for "...restoring
the kingdom to Israel."(33) The Lord Himself tells us
of a previous time when Levi walked carefully and obediently
before Him thus blessing all Israel. "Then you will know
that I have sent this commandment to you, that My covenant
may continue with Levi, says the Lord of hosts. My covenant
with him was one of life and peace, and I gave them to him
as an object of reverence; so he revered Me and stood in awe
of My name. True instruction was in his mouth and
unrighteousness was not found on his lips; he walked with Me
in peace and uprightness, and he turned many back from
iniquity. For the lips of a priest should preserve
knowledge, and men should seek instruction from his mouth;
for he is the messenger of the Lord of hosts."(34)
In the last chapter of
Isaiah, the Lord informs us of His final, ultimate
regathering of Israel. "Then they shall bring all your
brethren from all the nations as a grain offering to the
Lord, on horses, in chariots, in litters, on mules and on
camels, to My holy mountain Jerusalem, says the Lord, just
as the sons of Israel bring their grain offering in a clean
vessel to the house of the Lord. I will also take some of
them for priests and for Levites, says the Lord. For just
as the new heavens and the new earth which I make will
endure before Me, declares the Lord, so your offspring and
your name will endure."(35)
Part of the
misunderstanding of the covenant of Levi and Aaron concerns
the "priesthood of the believer" or the "royal priesthood"
mentioned by the Apostle Peter. Much earlier, Moses had
written about an extraordinary reward for Israel's obedience
and keeping the Father's covenant: "And you shall be to
Me a kingdom of priests and a holy nation." (Exodus
19:6) It is in this context that Peter admonishes his
Israelite readers-- "pilgrims of the Dispersion"(36)
--- to "...be holy in all your conduct, because it is
written, 'Be holy, for I am holy'."(37)
Peter continues by
identifying faithful Israelite believers in 1 Peter 2:5 as "...a
spiritual house...a holy priesthood to offer up spiritual
sacrifices..." Please notice carefully the sole
function or duty of "a spiritual house...a holy
priesthood," according to Peter: "...to offer up
spiritual sacrifices acceptable to God through Jesus Christ."(38)
Examining 1 Peter 2:9,
we find a similar function or duty specified for "...a
royal priesthood, a holy nation..." : The function or
duty is "...that you may proclaim the excellencies of Him
who has called you out of darkness into His marvelous light."(39)
There we have it-- the
responsibility, obligation, task, commission, and charge of
Peter's priests is to "offer up spiritual sacrifices"
and "proclaim the excellencies of Him." That
is the core meaning of Exodus 19:6 and the Amplified Version
underscores it: "And you shall be to Me a kingdom of
priests, a holy nation [consecrated, set apart to the
worship of God]. These are the words you shall speak to the
Israelites." The "kingdom of priests" will "offer
up" and "proclaim," having been "set apart to
the worship of God." May every believer daily offer
up spiritual sacrifices to our Messiah and proclaim
the excellencies of Him to all who will hear.
It is worth noting that
Aaron's and Zadok's priesthood ministry appointments
occurred after Exodus 19:6. Moses' "kingdom of
priests" and Aaron's eternal priesthood ministry in
Israel function simultaneously and harmoniously in restored
Israel with each fulfilling their duties and callings set
forth by Messiah Yeshua.
It is within this
context that those identified as "priests" in similar
Scriptural references(40) will function now and in the
future. Just as Levi and Aaron have their eternal calling
and duty in future Israel, so also "a kingdom of priests
and a holy nation" will never cease to "offer up
spiritual sacrifices" and "proclaim" (declare,
cry out, announce, extol, lift up, laud, raise up, praise
highly) the "excellencies" of our Messiah!
Peter never
intended his epistles to the diaspora of Israel to be used
to teach the cessation of God's eternal covenants and
appointments with Levi and Aaron. Dr. David Friedman
identifies Peter as the Torah-observant talmid hakham
or "leading student" of Rabbi Yeshua. "Any rabbi's
talmid hakham would have viewed his rabbi as a role
model and would have closely followed his teachings. This
is the way the world of rabbis and their students functioned
in first-century Israel."(41)
Jesus taught, "Do not
think that I came to abolish the Law or the Prophets; I did
not come to abolish but to fulfill. For truly I say to you,
until heaven and earth pass away, not the smallest letter or
stroke shall pass from the Law until all is accomplished."(42)
It is inconceivable that Peter, the Savior's leading
student, taught Israelites in his epistles that the eternal
covenants given in the Torah to Levi and Aaron were
abrogated or cancelled.
As Dr. Friedman
concludes, "If Yeshua taught that the Law and the Prophets
were still valid, his students (especially the talmid
hakham) would have learned and taught the same."(43)
Once again, Peter never intended his epistles to the
diaspora of Israel to be used to teach the cessation of
God's eternal covenants and appointments with Levi and
Aaron.
At this point, let's
consider aspects of the priesthood of "Melchizedek king
of Salem [later called Jerusalem]."(44) Some believers
believe they hold the "rank"(45) of the Melchizedek
priesthood and minister in its authority. Perhaps, but we
must also be aware of the Messiah's continuing, eternal
choice of Aaron: "Now if He were on earth, He would not
be a priest at all, since there are those who offer the
gifts according to the Law."(46) Dr. David Stern
translates Hebrews 8:4 as follows: "Now if he were on
earth, he wouldn't be a cohen at all, since there
already are cohanim offering the gifts required by
the Torah."(47)
Since Jesus Himself was
"...not made priest without an oath"(48), one must
assume that today's believers claiming the Melchizedek
priesthood have experienced the same oath delivered to them
by the Father.(49) It would be enlightening to hear the
first line of the Melchizedek priesthood's oath from one of
these individuals. In any case, may their service to the
Father and Israel be to the glory of Israel's Messiah, "...a
Priest forever according to the order of Melchizedek."(50)
Aaron and his
descendants offered "the gifts required by the Torah"
in Israel. It is highly instructive to learn that if Yeshua
were on earth, He would not be a priest/cohen "at
all." The Messiah of Israel still recognizes the
eternal office and calling of Levi, Aaron, and Zadok. One
day, His regathered people will also.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
References
(NOTE: The New King
James Version is used except where noted otherwise)
1.)
Ephesians 2:12
2.)
Micah 4:1 NASB
3.)
Malachi 3:3 NASB
4.)
Malachi 3:3
5.)
Jeremiah 33:19-22 NASB and
NKJV
6.)
Psalm 23:6
7.)
Psalm 115:10, 12; Psalm 118:3; Psalm 135:19
8.)
Psalm 23:6
9.)
Numbers Chapters 3 and 8
10.)
Numbers 3:6-7
11.)
Deuteronomy 12:19,
Amplified
12.)
Deuteronomy 18:5. See also 1 Chronicles 23:13
13.)
Exodus 19:6
14.)
Jeremiah 33:21
15.)
Jeremiah 33:20-22
16.)
Second Samuel 23:5
17.)
Isaiah 61:8; Jeremiah 32:40 and 50:5; Ezekiel 37:26
18.)
Exodus 29:9 and 40:15; Numbers 25:13
19.)
Rabbi Mordechai Silver, "Who Is God's Covenant With?"
Messianic Israel Herald, 2:3, Page 9
20.)
Ibid. Page 11
21.)
Ibid. Page 13
22.)
Ezekiel 44:15, 23
23.)
Deuteronomy 17:9-13
24.)
Deuteronomy 17:8
25.)
Deuteronomy 17:9
26.)
Deuteronomy 17:10-11and 21:5
27.)
Ezekiel 44:15
28.)
Ezekiel 44:24
29.)
Isaiah 1:26
30.)
Numbers 18:21-28; Hebrews 7:5
31.)
Malachi 3:10 NASB
32.)
Malachi 3:3 NASB
33.)
Acts 1:6 NASB
34.)
Malachi 2:4-7 NASB
35.)
Isaiah 66:20-22 NASB
36.) 1
Peter 1:1
37.) 1
Peter 1:15-16
38.) 1
Peter 2:5 NASB
39.) 1
Peter 2:9 NASB
40.)
Isaiah 61:6; Revelation 1:6, 5:10, 20:6
41.)
Dr. David Friedman, They Loved the Torah, Baltimore:
Lederer Books, 2001, Page 60
42.)
Matthew 5:17-18 NASB
43.)
Dr. David Friedman, op. cit., Page 60
44.)
Genesis 14:18 Amplified
45.)
Hebrews 5:6 and 10, 6:20, 7:17
Amplified
46.)
Hebrews 8:4 NASB
47.)
Dr. David Stern, Complete Jewish Bible, Clarksville,
MD: Jewish New Testament Publications, 1998
48.)
Hebrews 7:20. The Amplified reading of Hebrews 7: 20
is more insistent about a necessary "oath."
49.)
Hebrews 7:20-21 Amplified
50.)
Hebrews 7:21 Amplified
BIBLIOGRAPHY
Friedman, Dr. David. They Loved the Torah, Baltimore:
Lederer Books, 2001
Silver,
Rabbi Mordechai. "Who Is God's Covenant With?", Messianic
Israel Herald, Volume 2, Issue 3
Stern,
Dr. David. Complete Jewish Bible, Clarksville, MD:
Jewish New Testament Publications, 1998
|
