Chapter 22

IV.I.

IV.I.1 The problem now to be dealt with is exhibited with peculiar distinctness in one pregnant case with which it will be well to set out. The Mosaic law, that is to say, the Priestly Code, distinguishes, as is well known, between the twelve secular tribes and Levi, and further within the spiritual tribe itself, between the sons of Aaron and the Levites, simply so called. The one distinction is made visible in the ordering of the camp in Numbers ii., where Levi forms around the sanctuary a cordon of protection against the immediate contact of the remaining tribes; on the whole, however, it is rather treated as a matter of course, and not brought into special prominence (Numbers xviii. 22). The other is accentuated with incomparably greater emphasis. Aaron and his sons alone are priests, qualified for sacrificing and burning incense; the Levites are hieroduli (3 Esdras i. 3), bestowed upon the Aaronidae for the discharge of the inferior services (Numbers iii. 9). They are indeed their tribe fellows, but it is not because he belongs to Levi that Aaron is chosen, and his priesthood cannot be said to be the acme and flower of the general vocation of his tribe. On the contrary, rather was he a priest long before the Levites were set apart; for a considerable time after the cultus has been established and set on foot these do not make any appearance,--not at all in the whole of the third book, which thus far does little honour to its name _Leviticus_. Strictly speaking, the Levites do not even belong to the clergy: they are not called by Jehovah, but consecrated by the children of Israel to the sanctuary,--consecrated in the place of the first-born, not however as priests (neither in Numbers iii., iv., viii., nor anywhere else in the Old Testament, is there a single trace of the priesthood of the first-born), but as a gift due to the priests, as such being even required to undergo the usual "waving" before the altar, to symbolise their being cast into the altar flame (Numbers viii.). The relationship between Aaron and Levi, and the circumstance that precisely this tribe is set apart for the sanctuary in compensation for the first-born, appears almost accidental, but at all events cannot be explained by the theory that Aaron rose on the shoulders of Levi; on the contrary, it rather means that Levi has mounted up by means of Aaron, whose priesthood everywhere is treated as having the priority. Equality between the two is not to be spoken of; their office and their blood relationship separates them more than it binds them together.

Now, the prophet Ezekiel, in the plan of the new Jerusalem which he sketched in the year 573, takes up among other things the reform of the relations of the _personnel_ of the temple, and in this connection expresses himself as follows (xliv. 6-16):-- "Thus saith the Lord Jehovah, Let it suffice you of all your abominations, O house of Israel! in that ye have brought in strangers, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and have broken my covenant by all your abominations. And ye have not kept the charge of my holy things, inasmuch as ye have set these /1/ to be keepers of my

-- Footnote In ver. 7 for WYPRW read WTPRW, in ver. 8 for WT#YMWN read WT#YMWM, and for LKM read LKN, in each case following the LXX. -- Footnote

charge in my sanctuary. Therefore, thus saith the Lord Jehovah, No stranger uncircumcised in heart and uncircumcised in flesh shall enter into my sanctuary; none, of all that are among the children of Israel. But the Levites who went away far from me when Israel went astray from me after their idols, they shall even bear their iniquity, and they shall be ministers in my sanctuary, officers at the gates of the house and ministers of the house; they shall slay for the people the burnt-offering and the thank-offering, and they shall stand before them to minister unto them. Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity, therefore have I lifted up my hand against them, saith the Lord Jehovah, and they shall bear their iniquity. They shall not come near unto me to do the office of a priest unto me, nor to come near to any of my holy things, but they shall bear their shame and their abominations which they have committed. And I will make them keepers of the charge of the house, for all its service, and for all that shall be done therein. But the priests, the Levites, sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord Jehovah; they shall enter into my sanctuary, and come near to my table to minister unto me, and they shall keep my charge."

From this passage two things are to be learned. First, that the systematic separation of that which was holy from profane contact did not exist from the very beginning; that in the temple of Solomon even heathen (Zech. xiv. 21), probably captives, were employed to do hierodulic services which, according to the law, ought to have been rendered by Levites, and which afterwards actually were so rendered. Ezekiel, it is indeed true, holds this custom to be a frightful abuse, and one might therefore maintain it to have been a breach of the temple ordinances suffered by the Jerusalem priests against their better knowledge, and in this way escape accusing them of ignorance of their own law. But the second fact, made manifest by the above-quoted passage, quite excludes the existence of the Priestly Code so far as Ezekiel and his time are concerned. The place of the heathen temple-slaves is in future to be taken by the Levites. Hitherto the latter had held the priesthood, and that too not by arbitrary usurpation, but in virtue of their oun good right. For it is no mere relegation back to within the limits of their lawful position when they are made to be no longer priests but temple ministrants, it is no restoration of the _status quo ante_, the conditions of which they had illegally broken; it is expressly a degradation, a withdrawal of their right, which appears as a punishment and which must be justified as being deserved; "they shall bear their iniquity." They have forfeited their priesthood, by abusing it to preside over the cultus of the high places, which the prophet regards as idolatry and hates in his inmost soul. Naturally those Levites are exempted from the penalty who have discharged their functions at the legal place,--the Levites the sons of Zadok,--namely, at Jerusalem, who now remain sole priests and receive a position of pre-eminence above those who hitherto have been their equals in office, and who are still associated with them by Ezekiel, under the same common name, but now are reduced to being their assistants and hieroduli.

It is an extraordinary sort of justice when the priests of the abolished Bamoth are punished simply for having been so, and conversely the priests of the temple at Jerusalem rewarded for this; the fault of the former and the merit of the latter consist simply in their existence. In other words, Ezekiel merely drapes the logic of facts with a mantle of morality. From the abolition of the popular sanctuaries in the provinces in favour of the royal one at Jerusalem, there necessarily followed the setting aside of the provincial priesthoods in favour of the sons of Zadok at the temple of Solomon. The original author of the centralisation, the Deuteronomic lawgiver, seeks indeed to prevent this consequence by giving to the extraneous Levites an equal right of sacrificing in Jerusalem with their brethren hereditarily settled there, but it was not possible to separate the fate of the priests from that of their altars in this manner. The sons of Zadok were well enough pleased that all sacrifices should be concentrated within their temple, but they did not see their way to sharing their inheritance with the priesthood of the high places, and the idea was not carried out (2Kings xxiii. 9). Ezekiel, a thorough Jerusalemite, finds a moral way of putting this departure from the law, a way of putting it which does not explain the fact, but is merely a periphrastic statement of it. With Deuteronomy as a basis it is quite easy to understand Ezekiel's ordinance, but it is absolutely impossible if one starts from the Priestly Code. What he regards as the original right of the Levites, the performance of priestly services, is treated in the latter document as an unfounded and highly wicked pretension which once in the olden times brought destruction upon Korah and his company; what he considers to be a subsequent withdrawal of their right, as a degradation in consequence of a fault, the other holds to have been their hereditary and natural destination. The distinction between priest and Levite which Ezekiel introduces and justifies as an innovation, according to the Priestly Code has always existed; what in the former appears as a beginning, in the latter has been in force ever since Moses,--an original datum, not a thing that has become or been made./1/ That the prophet should know

-- Footnote 1. "If by reason of their birth it was impossible for the Levites to become priests, then it would be more than strange to deprive them of the priesthood on account of their faults,--much as if one were to threaten the commons with the punishment of disqualification to sit or vote in a house of lords" (Kuenen, Theol. Tijdschr., iii. 465). -- Footnote

nothing about a priestly law with whose tendencies he is in thorough sympathy admits of only one explanation,--that it did not then exist. His own ordinances are only to be understood as preparatory steps towards its own exactment.

IV.I.2. Noldeke, however, interprets the parallelism between the sons of Aaron and the sons of Zadok in favour of the priority of the Priestly Code, which, after all, he points out, is not quite so exclusive as Ezekiel. /1/ But, in the first place, this is a

-- Footnote 1 Jahrb. f. prot. Theol., 1875, p. 351: "Its doctrine that the Aaronidae alone are true priests has its parallel in Ezekiel, who _still more exclusively_ recognises only the sons of Zadok as priests." -- Footnote

point of subordinate importance, the main thing being that Ezekiel has to make the distinction between priests and Levites, which is regarded in the Priestly Code as very ancient. In presence of the fact that the former introduces as a new thing the separation which the latter presupposes, the precise degree of the distinction drawn by the two is of no consequence whatever. In the next place, to bring the sons of Aaron into comparison with the sons of Zadok, as a proof of their higher antiquity, is just as reasonable as to bring the tabernacle into comparison with the temple of Jerusalem for a similar purpose. The former are priests of the tabernacle, the latter of the temple; but as in point of fact the only distinction to be drawn between the Mosaic and the actual central sanctuary is that between shadow and substance, so neither can any other be made between the Mosaic and the actual central priesthood. In the Priestly Code the ancient name is introduced instead of the historical one, simply in order to maintain the semblance of the Mosaic time; if the circumstance is to be taken as betokening the earlier origin of the work, then a similar inference must be drawn also from the fact that in it the origin and character of the Levites is quite obscure, while in Ezekiel it is palpably evident that they are the priests thrown out of employment by the abolition of the Bamoth, whom necessity has compelled to take a position of subordination under their haughty fellow-priests at Jerusalem. In truth it is, quite on the contrary, a proof of the post-exilian date of the Priestly Code that it makes sons of Aaron of the priests of the central sanctuary, who, even in the traditional understanding (2Chronicles