Question Box

And I will also take of them for priests and for Levites, saith the LORD.—Isaiah 66:21

Who are the Priests and Levites of Isaiah 66:21?

It might seem reasonable that, just as Israel of old had priests and Levites for the temple service, in the thousand-year kingdom of Christ some would be chosen for religious service.

Yet the priests and Levites were to have no inheritance in the land (Num. 18:20-24; Deut. 14:27-29). Moreover, sacrifice, teaching, and blessing were the special work of the priesthood. This was also to be the work of the church in the coming age on a grand worldwide scale (Gal. 3:8, 29; 1 Peter 2:9; Num. 14:21). Thus, while this first view is not unreasonable, we may yet look for a better meaning.

The context has sketched the unworthiness of this world (vs. 15, 16), while from verse 18 his message is rescue. From the middle of verse 18 to the middle of verse 24 the pronoun "they" seems to refer only to gentiles. Verse 21 says, "And of them also . . . " suggesting that, while most certainly some Israelites by birth would become part of the heavenly little flock and great multitude, yet of the gentiles also some would be called and faithful. As Paul in Galatians 3:8, 16, and 29 says, "And the Scripture, foreseeing that God would justify the gentiles by faith, preached beforehand the gospel unto Abraham, saying, In thee shall all the nations be blessed. . . . And to thy seed, which is Christ . . . And if ye are Christ’s, then are ye Abraham’s seed, heirs according to the promise [covenant.]"

Thus a paraphrase may be suggested for the meaning: "And of the gentiles also (as well as of the Jews) I will develop priests [the 144,000 member body of Christ, Rev. 7:2-8] and additionally Levites [the great multitude, Rev. 7:9, 13-17], saith the LORD." And they will join with Jesus to offer his blood on behalf of the whole rest of the world to raise all the families of the earth from the dead; to reeducate mankind in righteousness; and then proceed to bless them forever—as God swore originally to Abraham.

James Parkinson

The time setting of the text seems to be given in verse 18 as being when God gathers all nations to show them his glory. This is linked in numerous other texts to the final battle of Israel described in Ezekiel 38 and 39.

This identification becomes stronger in verse 19 when the prophet describes certain ones who escape from that battle returning to the countries from whence they came. Several of the countries’ names are also given in the Ezekiel reference.

The effect of their return is two-fold. First they declare God’s glory among the nations. They will have been firsthand witnesses of God fighting for Israel as he fought in the days of old. Their testimony may be along the lines, "If you had seen what I saw . . ."

The second effect is to release those Israelis who have not yet returned to the holy land. These returning refugees would be carried in all manner of conveyances.

The pronoun "them" in verse 21 appears to apply to these returnees. These, however, will not be part of the church, for Paul informs us that "blindness in part is happened to Israel until the fullness of the Gentiles be come in" (Rom. 11:25).

Seemingly, therefore, the term "priests" and "Levites" must be taken in an accommodated form. They will do an activity similar to that of priests and Levites. Priests were intermediaries between God and man. Levites were teachers.

Possibly those who have offended Israel during their Diaspora will have to come to the Jew and make amends. This is suggested in the last chapter of Job, where that patriarch performs a priestly function in sacrificing the animals brought by his three erstwhile comforters.

As Levites, they may be teachers in the new dispensation, spreading God’s word to a world of listening ears.

Carl Hagensick

Apparently speaking of Israel, God says through the prophet, "And I will also take of them for priests and for Levites."

It appears likely that the Hebrew expression used in this verse does not mean "priest AND Levites," but rather, "Levitical priests." The expression is first used in Deuteronomy 17:9: "the priests the Levites." Some translations render it "the Levitical priests." It is a reference to the chosen priests under the Levitical arrangement. This phrase seems to be a more precise way of emphasizing who is meant—that is, not just any priests and not the Levites as a tribe, but precisely those Levitical priests who were in office and charged with the highest duties. Deuteronomy 17:9 speaks of the education and judgment responsibilities of these priests and other passages refer to their role in bearing the Ark of the Covenant. [Other passages which use this phrase are Joshua 3:3; 8:31; 2 Chronicles 30:27; Nehemiah 11:20; Jeremiah 33:21; and Ezekiel 44:15.]

Since the Isaiah text under consideration seems to be referring to natural Israel, we suggest that God will choose people from among Israel who will fulfill the earthly duties of the Levitical priesthood (Ex. 19:6). It could be a reference to the "ancient worthies" themselves, or it may include those Jews who most quickly imbibe the spirit of the new dispensation. But the duties they perform will be the menial or earthly service of the spiritual kingdom, as symbolized by carrying the Ark; and teaching the people and judging them, as described in Deuteronomy 17:9ff (a role apparently identical to that mentioned in Isaiah 1:26).

The Levitical priesthood as an operating entity ended at the time of the destruction of the second temple in A.D. 70. But the incoming kingdom will have need for those servants whose roles in teaching and service (not sin atonement) were prefigured by the Levitical priests.

Weaknesses of this view: (1) some manuscripts, such as the Septuagint and Vulgate, add the word "and" in this verse. (2) I know of no precedent for the reintroduction of the Levitical concept after it has been supplanted by the anti-type.

Richard Kindig