Chapter Eight
Chapter Eight
The Cost of Spiritual Leadership
Whether it’s manufacturing cars, waging wars, selling computers, or building the church, everything depends on leadership. God’s people are “all one in Christ Jesus” (Gal. 3:28) and equal before God, but we’re different in our gifts, abilities, and our special callings.
The spiritual leaders in the nation of Israel were the priests. “He shall not defile himself, being a chief man among his people” (Lev. 21:4 NKJV). They were in charge of the sanctuary of God; they taught the people the Word of God; they offered the sacrifices on God’s altar; when called upon, they determined the will of God for the people. Apart from the ministry of the priests, Israel had no way to approach God.
The priests had to meet the qualifications God gave for the priesthood, and they had to serve Him according to His directions. In their personal conduct, physical characteristics, and professional concerns, they had to meet God’s approval. There’s a price to pay if you want to be a spiritual leader.
PERSONAL CONDUCT (21:1–15)
The privilege of leadership brings with it the responsibility of maintaining a life that’s above reproach. In their devotion and obedience to God, the priests were to be examples to the rest of the nation. Unfortunately, the priesthood in Israel declined spiritually and led the people astray. “They feed on the sins of my people and relish their wickedness. And it will be: Like people, like priests. I will punish both of them for their ways and repay them for their deeds” (Hos. 4:8–9 NIV).
There were qualifications and requirements not only for the priests but also for every member of the priests’ families. The important thing for all of them was that they remain ceremonially clean before the Lord. The word defile is used four times in this chapter, and the word profane is used eight times. You will notice that at the end of each major paragraph in chapters 21—22, the Lord says, “I am the LORD who sanctifies you,” or words to that effect (Lev. 21:8, 15, 23; 22:9, 16, 32).
The high priests’ sons (vv. 1–8). There was only one high priest, but since his sons served with him, they were also ordained and required to meet the qualifications given by the Lord. Other Jews in the camp could plan weddings and funerals pretty much as they pleased, but God told the priests how to express their grief (vv. 1–6) and how to select a wife (vv. 7–8).
During Bible times, expressing grief was an art form practiced by people who were specialists in mourning (Gen. 50:7–11; 2 Chron. 35:25; Mark 5:38). While God expected the priests to show sorrow at the death of a loved one, He also expected them to act like the servants of God. Anyone who touched a dead body, or even went into a tent where somebody had died, was defiled for a week, and defilement would prevent the priest from serving the people (Num. 19:11–14). Therefore, the priests could defile themselves only for their parents, their children, and their brothers and unmarried sisters, but all other deceased were off-limits for them. Obedience had to take precedence over affection.
But the Lord even regulated the manner of their grief (Lev. 21:4–6; see 19:27–28). These forbidden practices were the customs of the pagan peoples around Israel, and God’s people aren’t supposed to “sorrow … as others which have no hope” (1 Thess. 4:13). Even in our grief, we must seek to glorify God.
Any priest who shaved his head and his beard and who cut his body (1 Kings 18:28) was acting like the heathen and thereby profaning God’s name and defiling God’s altar. A priest who acted like his pagan neighbors would encourage the Jewish people to disobey God’s law and follow his bad example. It was indeed a privilege for him to know God and serve at God’s altar. To disobey God would mean dishonoring God’s name and defiling God’s altar and sacrifices.
Whenever I’m asked to participate in the ordination of a pastor or the commissioning of a missionary, I’ve tried to encourage the candidate to focus on the privileges of ministry and not on the burdens and sacrifices. Jesus Christ is not a hard taskmaster and “his commands are not burdensome” (1 John 5:3 NIV). No priest should have complained because of these restrictions. After all, he was serving the Lord and the Lord’s people, a privilege well worth any sacrifices he might have to make.
As for marriage, the priests were forbidden to marry prostitutes and divorcees. In the pagan religions, there were temple prostitutes serving with the priests, but prostitution was forbidden in Israel (Lev. 21:9; see 19:29; Deut. 23:17). Since a priest’s sons would hold a special place in the nation, he would have to be careful not to marry a woman who might bring alien progeny into the family. The only way to be sure the priestly line was kept pure was for him to marry a virgin.
When you read the qualifications for pastors (elders, bishops) and deacons in 1 Timothy 3 and Titus 1, you can’t help but see that a church officer’s wife and family are an important part of his ministry. During more than forty years of ministry, I’ve met more than one Christian worker who’s had to “go it alone” in his service because his wife had no interest in spiritual things. All believers must be careful in choosing mates (1 Cor. 7:39; 2 Cor. 6:14–18), but those who have been called to serve Christ must be even more vigilant.
The priest’s daughter (v. 9). If his daughter became a prostitute and lived a wicked life, the priest didn’t lose his ministry, but the daughter lost her life. She was probably stoned to death (Deut. 22:21) and then her corpse humiliated by being burned like common trash (Josh. 7:25; see Lev. 20:14). In the church today, the elder must be one whose “children believe and are not open to the charge of being wild and disobedient” (Titus 1:6 NIV). This requirement may appear to be unnecessarily severe, but “if anyone does not know how to manage his own family, how can he take care of God’s church?” (1 Tim. 3:5 NIV).
The high priest (vv. 10–15). Since the high priest was especially anointed and clothed with holy garments (8:7–12; 16:4), he had a greater obligation to serve the Lord faithfully and honor His name. The ordinary priests were permitted to be defiled by the dead bodies of their immediate family, but the high priest wasn’t allowed to do even that. Nor was he allowed to manifest grief in the usual ways or to leave the tabernacle precincts for a burial (see 10:6–7). Aaron and his sons had their tents on the east side of the tabernacle (Num. 3:38), and they were expected to stay on duty and not become involved in other activities in the camp (see 2 Tim. 2:4).
Since the firstborn son of the high priest became the next high priest, it was important that no alien issue invade the family; hence, the high priest could marry only a virgin (Lev. 21:13–14). In most cases, the priests chose their wives from the tribe of Levi (Luke 1:5), and this would be especially so with the high priest. To marry an unfit woman would defile his offspring, and this would defile the priesthood which the Lord God had sanctified (Lev. 21:8, 15).
While these special regulations don’t apply to workers in the church today, the principles are still important and applicable. If we want to have God’s blessing on our ministry, we must keep ourselves, our marriages, and our families pure and dedicated before God. A godly marriage with godly children constitutes a spiritual fortress from which God’s servants can go forth to do battle for the Lord. Christians need to pray much for pastors and other spiritual leaders, and their families, because those who lead are special targets of the enemy.
PHYSICAL CHARACTERISTICS (21:16–24)
Everyone born into Adam’s race is a sinner, suffering from the tragic consequences of Adam’s fall, but our physical and moral defects aren’t an obstacle to either salvation or service. When God invites the lost to be saved, He calls to “the poor, the crippled, the blind and the lame” (Luke 14:21 NIV), the very people Jesus ministered to when He was here on earth (Matt. 4:23–25). And all believers can surrender to the Lord and be “living sacrifices” for His glory, no matter what handicaps they may have.
Fanny Crosby, the great hymn writer, was blind; so was George Matheson, author, hymn writer, and preacher. Amy Carmichael directed the work of her mission in India from her sickbed. The Scottish Presbyterian preacher Robert Murray McCheyne was often prostrated by his weak heart. And Charles Spurgeon had to leave London in the winter to restore his health in the south of France. Physical handicaps need not be a barrier to Christian service if we depend wholly on the grace of God (2 Cor. 12).
In the nation of Israel, however, God required that every priest be free from defects and blemishes. There were two reasons for this requirement. First of all, the sacrifices that the people brought to the Lord had to be perfect; it was only right that those who offered the sacrifices at the altar also be without defect. Second, the priests exemplified that great High Priest who was to come, and there is no defect in Him.
We have no reason to believe any disqualified priest was treated like a second-class citizen in the camp of Israel. While priests with physical defects couldn’t serve at the altar or in the holy place, they were still considered priests and were allowed to share with their families in the sacrificial meals (Lev. 2:3, 10; 6:14–18) and the other material benefits that the tribe of Levi enjoyed.
We’re not sure of the meanings of all the Hebrew words for the defects named in this paragraph, but “blind or lame, disfigured or deformed” seems to summarize them (21:18 NIV). Some of these would be birth defects; others might be the sad consequences of sickness or accidents. The ancients weren’t as skillful in setting broken bones or dealing with diseases as physicians are today. The “broken stones” in verse 20 refers to damaged testicles. Eunuchs weren’t permitted in the worshipping community of Israel (Deut. 23:1) and certainly wouldn’t be allowed to minister at the altar. The begetting of children was important to the Jews, and it was especially important that the priestly line be perpetuated.
Once again, this biblical passage must not be used today to humiliate or intimidate anybody with a physical disability. It was never written for that purpose. The priests were special people with an important job to do, and God wanted them to be the very best physically. A beautiful soul often lives in a crippled body, and people like that can be greatly used of the Lord.
The next time you hear a recording of the great conductor Arturo Toscanini, remember that he owed his success to a handicap: He was nearsighted. At the age of nineteen, while playing the cello in a small European orchestra, he had to memorize the complete score because he was seated in the orchestra pit where he couldn’t see the music well enough to read it. One day the leader became sick, and Toscanini was the only one available who knew all the music. Thus he conducted the concert completely from memory. This was the beginning of his remarkable career, all made possible by a handicap—and a good memory.
PROFESSIONAL CONCERNS (22:1–33)
For a priest to serve the Lord acceptably, it wasn’t enough that he qualify as a son of Aaron without any physical defects. He also had to carry on his ministry in such a way that the Lord was pleased with him. The worshippers might look at the outward ritual, but God would look at his inner heart.
The phrase “separate themselves from the holy things” (v. 2) sets the theme for the chapter. It means “to treat with regard and respect” or “to be careful in handling.” The priests offered sacrifices all day long, all year long; it would be easy for them to develop an attitude of professionalism that would turn a sacred ritual into a shallow routine. Novelist and minister George MacDonald said, “Nothing is so deadening to the divine as an habitual dealing with the outsides of holy things.” That’s what this warning is all about.
When I was a seminary student, one of my professors told us of his concern when he heard the conversation between two students calling to each other across the campus one afternoon.
“Where are you going?” the first one asked.
“Over to Madison Avenue!” came the reply.
“What’s going on there?”
“Oh, I have to read over a stiff!”
The professor was both angry and hurt to think that one of his students would describe a Christian funeral service as “reading over a stiff.” This attitude is what Ralph G. Turnbull called “the specter of professionalism,” being able to go through the motions of ministry but your heart isn’t in it. Outwardly, you do all the right things the right way, but when God looks at your heart, nothing there is right. By the time of Malachi the prophet, the specter of professionalism overshadowed the work of all the priests (Mal. 1:6—2:9).
Carelessness and professionalism at the altar would show itself in three ways: unclean priests (Lev. 22:3–9), unqualified guests (vv. 10–16), and unacceptable sacrifices (vv. 17–33). The priest would end up defiling himself, the sacrifices, and the very altar where he was supposed to serve God.
Unclean priests (vv. 3–9). Suppose a priest became defiled but did nothing about it? How would anybody know that he was unclean? He could minister at the altar, handle the sacrifices, even eat his lawful share of the sacred offerings, and apparently get away with it. But God would know it, and the priest would be in danger of death (v. 9).
This kind of behavior would indicate that the priest was putting himself ahead of God and was more concerned about his reputation than his character. The name for this sin is hypocrisy. It worried him that the people would know he was unclean, but it didn’t worry him that he was defiling the sacred ministry for which God had set him apart. Like the Pharisees in our Lord’s day, this priest appeared to be clean but was actually “toxic” (Matt. 23:25–28).
All who serve the Lord and the Lord’s people must be open and honest before God and must minister first of all to please Him alone. We must thank God for the privilege of being called to serve, and we must treat the things of God with holy respect. “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Heb. 4:13 NIV). Joseph took that approach when he said to his temptress, “How then can I do this great wickedness, and sin against God?” (Gen. 39:9). This was also Paul’s approach to ministry: “So I strive always to keep my conscience clear before God and man” (Acts 24:16 NIV).
The greatest protection against professionalism and hypocrisy in ministry is the fear of the Lord as revealed in a tender conscience (2 Cor. 1:12; 4:2; 5:11). Conscience is like a window that lets in the light. When the window becomes soiled, the light gradually becomes darkness. Once “conscience is defiled” (Titus 1:15), it gradually gets worse, and eventually it may be so “seared” that it has no sensitivity at all (1 Tim. 4:2). Then it becomes an “evil conscience” (Heb. 10:22), one that functions just the opposite of “a good conscience” (1 Peter 3:16).
Unqualified guests (vv. 10–16). A priest could eat portions of specified offerings and share the food with those in his family who were qualified to eat, but if he was too generous with God’s offerings and included outsiders, he sinned against the Lord and against his guest. The unqualified guest would have to bring a trespass offering plus a fine, and this would make that meal a very expensive one indeed!
In other words, a faithful priest had to have the honesty and courage to say no both to himself (Lev. 22:1–9) and to others (vv. 10–16). This would include any daughters who had married outside the priestly family (vv. 12–13). His loving heart would want to include them in the feast, but he wasn’t allowed to do so. To include them would only hurt them and force them to pay a fine.
One of the most difficult things in Christian ministry is having to say no, but to keep our fellowship pure before God, we must sometimes do it. The pastor who refuses to marry a believer to an unbeliever often makes enemies, especially among their relatives, but he keeps his conscience pure before God. Parents who forbid their children to cultivate damaging friendships are misunderstood and sometimes maligned, but they know they’re doing the will of God. Churches that refuse to receive into membership people who give no evidence of saving faith in Christ are often called “holier than thou,” but they have the courage to say no.
Unacceptable sacrifices (vv. 17–32). Just as the priests had to be free from physical defects, so the sacrifices that they offered had to be perfect or the Lord wouldn’t accept them. I wonder how many times the priests had to reject a worshipper and his sacrifice because the man was trying to give the Lord an inferior animal that wasn’t worth keeping and couldn’t be sold? “‘When you bring injured, crippled or diseased animals and offer them as sacrifices, should I accept them from your hands?’ says the LORD” (Mal. 1:13 NIV). “‘Try offering them to your governor! Would he be pleased with you? Would he accept you?’ says the LORD Almighty” (v. 8 NIV).
Not only must God’s servants not make it easy for people to sin (Lev. 22:10–16), but also they must encourage people to give their best to the Lord. David’s attitude was right: “I will not sacrifice to the LORD my God burnt offerings that cost me nothing” (2 Sam. 24:24 NIV). The priest who had respect for his ministry and high regard for the sacrifices of God would accept only those animals that met God’s requirements. To send a worshipper away from the altar with a false assurance of forgiveness would do great damage to his or her spiritual life.
The special requirement about the age of the offering (Lev. 22:26–28; see Ex. 22:30) shows the tender heart of the Creator toward His creation (Jonah 4:11; Deut. 22:6–7). A calf or lamb younger than a week old who was transported any distance to the sanctuary might die in the process. It seems to me that it would be cruel to kill the mother and her young on the same day, for whatever purposes. In fulfilling our religious duties, we must be careful not to be heartless and uncaring in the way we use what God provides for us. More than one social critic has pointed out that the way people treat animals gradually becomes the way they treat humans. “For whatever happens to the beasts, soon happens to man,” said Native American Chief Seattle. “All things are connected.”
Suppose a priest asked, “Why should I honor and respect the sacrifices of God and the ministry He has given me?”
The closing three verses of this chapter would clearly answer that question:
(1) These are God’s commandments, and they must be obeyed. God never commands anything that isn’t the best for us.
(2) This is the way we glorify God’s great name and sanctify Him before His people.
(3) The Lord who commands us also redeemed us from slavery, and He’s the one who has set us apart to be His special people. We owe everything to Him!
What greater motivation do we need?
QUESTIONS FOR PERSONAL REFLECTION OR GROUP DISCUSSION
1. Though no one is perfect, what reasonable, “bottom-line” expectations should we have for our spiritual leaders?
2. Do you believe the qualifications for spiritual leadership should be more stringent than the requirements for other leadership positions? If so, in what specific ways would they be different?
3. In what ways did the privileges of ministry outweigh its burdens and sacrifices for priests of Moses’ time? How is that true for ministering Christians today?
4. Why were there qualifications for the priest’s family members? How does this apply to pastors’ families today?
5. Wiersbe states that “even in our grief, we must seek to glorify God.” What would “holy grieving” look like?
6. How does the “specter of professionalism” hurt God’s people today?
7. How would you define a “servant-leader”?
8. Why is it that “those who lead are special targets of the enemy”? What implications does this have for how a church should assist its leaders?
9. What are some of the special strengths of those who minister in your church? How do you think these people would like you to pray for them?