Chapter 2, “Mediation in the Old Testament, Part 2”
Kilcrease turns his attention from the prophet as a mediator between man and God to the priest, then the king. He continues to build on the theme of mediation as a two-way street, the mediator acting on behalf of both parties.
Discussion of priestly mediation can begin as early as Genesis 1-3, where the work of creation is seen to foreshadow the construction of the tabernacle. The different elements in worship are derived from God’s work of creation. The work of Adam and Eve serves a priestly role as they care for the creation, making it function as God created it. All God’s creation acts as a tabernacle. Following on the heels of Adam and Eve the Levitical priesthood serves in caretaking, making offerings and atonement.
Kilcrease spends some time discussing the nature of covenants, such as God’s covenant with Abraham found in Genesis 15 and the subsequent Sinaitic covenant. Both are initiated by God. The Sinaitic covenant involves men’s obedience, therefore requires mediatorial work. In the covenant with Abraham man is entirely passive. This, therefore, fits Kilcrease’s definition of a self-donation of God. Under the covenant at Sinai, God gives forgiveness, but only through a shedding of blood, which will foreshadow Jesus shedding his blood for all humanity.
Next, Kilcrease discusses the king as a mediator. Kingly failure in the Old Testament is linked to spiritual failure, while kingly success is linked to spiritual obedience. God raises up his kings to lead the people in the ways of God and to represent the people before God. They are temporary kings, but given promises of an eternal king to arise later. They care for the people of Israel, providing them with all that God would provide. The final king will be the Messiah, who is also the final prophet and priest.