Many people regard the idea of trajectories in scripture as largely a method of avoiding “what the Bible clearly teaches.” I believe that there are clear trajectories in the teaching of scripture, and that in those cases one must be careful that one applies the correct principle to modern times.
One such trajectory deals with priesthood and access to the sacred. I was taught that the tabernacle in the wilderness and the temple in Jerusalem were symbols of God’s presence. And in a sense they were. But they were also filled with symbolism of humanity’s separation from God. Notice how you progress from “outside the camp” to “the camp” to the place where the Levites were encamped closer to the tabernacle itself, then to the courtyard, then the outer room (often called just “the holy place”) and finally to the inner room (“the most holy place”) where we find the Ark of the Covenant and there, between the cherubim, we have the symbol of God’s presence. It’s not filled with an idol, as it might have been in other near eastern temples. God cannot be represented. But there is a sense of separation.
I was reminded of this yesterday when my reading took me to Numbers 18 and 19. If you read both, I think you’ll see the sense of separation. Even the Levites were not permitted to approach certain sacred objects. Those were reserved for the priests alone. In Numbers 19, with the ritual of the red heifer, you have references to “outside the camp.”
Now this is not a New Testament vs. Old Testament trajectory. Exodus 19:6 makes the goal clear: a priestly kingdom. 1 Peter 2:9 makes the application to Christians: “But you are a chosen race, a royal priesthood, a holy nation, God’s own people,[c] in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light” (NRSV, from Bible Gateway).
So why all the separation between? The answer lies in Exodus 20, I think. It is there that the people respond to God’s voice.
18 When all the people witnessed the thunder and lightning, the sound of the trumpet, and the mountain smoking, they were afraid[d] and trembled and stood at a distance, 19 and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, or we will die.” 20 Moses said to the people, “Do not be afraid; for God has come only to test you and to put the fear of him upon you so that you do not sin.” 21 Then the people stood at a distance, while Moses drew near to the thick darkness where God was. (NRSV, again via Bible Gateway).
Now our tendency as Christians is to see this as a failing of Israel, corrected in the church. But I think it is a mistake to read it that way. One of my principles of application (not necessarily of exegesis) is to point the text at yourself first. Whether we admit it or not, we behave this way every day. Let the pastor pray, study, listen to God, and proclaim. Let us sit passively on Sunday morning and hear what God has told the pastor. I visited a United Church of Christ recently. They have a motto, “God is still speaking.” It’s a good one, I think. But the real question is this: Are we still listening? All of us?
Our tendency is to say in good southern style, “God is still speaking. Isn’t that special?” The point being that we want to distance ourselves from anything that gets us too close to the edge, too likely to make people question our sanity. We want God to say comfortable things. It’s easier to only hear comfortable things if you let the pastor do all the listening, and get them properly filtered and shaped into a good sermon.
This week’s Lectionary Psalm is Psalm 99:
let peoples shudder
he sits on the cherubim
let the earth be displaced. (Translation from Seeing the Psalter, p. 312)
We don’t admit the fear of hearing from God. We like the idea that God might still speak. What we don’t want is for God to displace the earth. We don’t want him to say anything that would make us shudder. We live in Exodus 20, standing at a distance, appointing our pastors and church staff members as “Moses.”
I learned about this in studying Leviticus using Jacob Milgrom’s 2200 page, 3 volume commentary in the Anchor Bible series. He maintains (summarizing from a sweep of many passages in his book) that the call to distinguish sacred from profane was part of training, a teaching function of the ritual system, and that the call to be holy (Leviticus 19:2) points to the sacred overcoming the profane. More, not less, comes to belong to the sacred sphere. I really should write a post on this subject in particular at some point and bring some material from that commentary to bear, but that will take more time. Condensing 2200 pages, none of them wasted in my view, is not easy!
But what I saw in Numbers 18 & 19 was that separation them, the one that comes after Exodus 20. It’s not God pulling back from humanity, but rather God accommodating our fear, our unwillingness to get too close to the sacred. To paraphrase another expression, not everyone who says they’re happy to hear from God actually is.
And I do think there is a role for pastors and for priests in the modern church and world, though that role is primarily in terms of outreach. The church should be carrying out a priestly role to the world, mediating the sacred to those around, being Jesus in living, physical, present form. That is the priesthood of all believers, individually and collectively. We do not require a priest to get to God. Prayers by the pastor are not better than prayers by individual members. We should all at various times be receivers and conveyors or God’s Word.
I want to note, in addition, that I’m not speaking solely of those who believe that people in the congregation receive prophetic words. I’m speaking of those who hear God speak through scripture as well as those who hear in their minds, see visions, or catch God’s voice coming through the natural world.
A royal priesthood. Do we really want it? Can we stand it? Will we give up our individual superiority (and inferiority!) so it can happen?
PS: As I was writing this, notice came in of a post by Bob Cornwall, author of Unfettered Spirit: Spiritual Gifts for the New Great Awakening, dealing with ordination (book extract). Note his conclusion:
Although our churches may use a variety of structural forms, it’s important to recognize that the church isn’t a democracy, ruled by majority vote. It’s also not a clerical autocracy where elite groups of clergy hold sway. In a gift based ecclesiology, there’s the assumption the Spirit rules, and we are tasked with discerning where the Spirit is leading. This is true no matter what structure we happen to be a part of.
“Discerning where the Spirit is leading” is not easy!