Now Samuel was ministering before the LORD,
as a boy WEARING A LINEN EPHOD"
(1 Sam 2:12, 18).
Many readers of the story of Samuel have, no doubt,
it is possible for Samuel to
serve as a priest in the Tabernacle at Shiloh
since he has already been introduced by the author as an Ephrathite (1 Sam 1:1).
Samuel represents, as it were, a better, priesthood whom
God raised up
because of the wickedness of the Levitical priests.
Confirmation of this interpretation comes by way of an altogether shocking presentation of King David later in the book.
David, who is himself from the
tribe of Judah,
is also described like a priest, with words borrowed directly from 1 Sam 2:18: "And David was dancing before the LORD with all his might, and
David was WEARING A LINEN EPHOD"
(2 Sam 6:14).
anointed one of Israel,
is not only dressed like a priest (see 1 sam 22:18; 1 Chron 15:27),
but also does deeds
exclusively permitted for the priesthood
(1 Sam 21:1-6; 2 Sam 24:25), and has sons who function as priests
(2 Sam 8:18).
This ought not be surprising, however, when we consider
the Torah's critique of Aaron (Exod 32:1-7) and his sons (Lev 10:1-2),
and Moses' role as a "higher than the high priest"
in his mediation on Aaron's behalf (Deut 9:20),
and even in his ordination of Aaron and his sons to the priesthood
There is a deep-seated longing and and firmly-rooted expectation in the Hebrew Bible for a better priest and a better priesthood
(Zech 6:9-13; Psa 110:4), concerning which Samuel and
David serve as shadows.
Jesus' non-Levitical priesthood,
is not a violation of the
but comes as its
"For the one concerning whom these things are spoken
belongs to another tribe,
from which no one has officiated at the altar.
For it is evident that our Lord was descended from Judah, \
a tribe with reference to which
Moses spoke nothing concerning priests.
And this is clearer still, if another priest arises according to the
likeness of Melchizedek,
who has become such
not on the basis of a
law of physical requirement,
but according to