Is it fair to use the sequence of offerings in Leviticus 8 and Numbers 6 as models for Christian worship? After all, these two texts are specialized – the “filling” ceremony for the priests and the rededication of a Nazirite.
When we find the same sequence in Chronicles, it’s also for specialized ceremonies, like the temple rededication in 2 Chronicles 29.
I believe the sequence does work more generally, but to see it we need to discern the logic that connects these ceremonies.
Premise one: Priests were living tabernacles (see Kline, Images of the Spirit ). So, it make sense that the sequence of offerings used for the ordination of priests would be the sequence for the rededication ceremony.
Premise two: Nazirites are temporary priests (see Jordan on Nazirites). Nazirites too are, in a somewhat different way from priests, living tabernacles.
Preliminary conclusion one: Though the inauguration of a Nazirite status involves only an oath, and not sacrifice, the renewal of a Nazirite vow, reinstalling the temporary priest in his priesthood, follows the pattern of priestly ordination. And it makes sense too that the rededication offerings for temples and Nazirites should be similar.
Premise three: We are each priests and temples, indwelt by the Spirit. We are likewise collectively a priesthood and a temple. We are all permanent Nazirites by union with the Nazarene.
Premise four: Worship is renewal of priesthood, reinvestiture. Our old, filthy clothes are removed and we are covered in garments of glory and beauty, and allowed to sit to a king’s feast.
Final conclusion: Therefore, it is fitting that we use the sequence of offerings for temple rededication, priestly ordination, and Nazarite rededication for our worship. Given the links of priests and temples, worship is a temple renewal. Every eucharist is a feast of rededication.
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