The establishment of non-Levitical priests marks a significant deviation from the divinely ordained Levitical priesthood, which was instituted by God through Moses. According to the Mosaic Law, the tribe of Levi was set apart for priestly duties, with Aaron and his descendants serving as the high priests (Exodus 28:1). The Levites were given the responsibility of ministering in the tabernacle and later in the temple, serving as mediators between God and the people of Israel.

The first notable instance of non-Levitical priests arises during the reign of Jeroboam I, the first king of the northern kingdom of Israel following the division of the united monarchy. In an effort to consolidate his rule and prevent the people from returning to Jerusalem to worship, Jeroboam established alternative centers of worship in Bethel and Dan. He appointed priests from among all the people, who were not of the tribe of Levi, to serve at these high places (1 Kings 12:31). This act was a direct violation of the established Levitical order and was condemned by the prophets as idolatrous and rebellious.

1 Kings 12:31 states, "Jeroboam also built shrines on the high places and appointed from every class of people priests who were not Levites." This decision was part of Jeroboam's broader strategy to create a distinct religious identity for the northern kingdom, separate from the southern kingdom of Judah, where the temple in Jerusalem was located.

The appointment of non-Levitical priests continued throughout the history of the northern kingdom, contributing to its spiritual decline. The prophets repeatedly denounced this practice, associating it with the broader apostasy and idolatry that plagued Israel. Hosea, for example, lamented the spiritual adultery of Israel, which included the establishment of illegitimate priesthoods (Hosea 4:6-9).

In the southern kingdom of Judah, King Uzziah's attempt to usurp priestly functions also highlights the importance of maintaining the Levitical order. Uzziah, though a king, was struck with leprosy when he attempted to burn incense in the temple, a duty reserved for the priests (2 Chronicles 26:16-21). This incident underscores the seriousness with which God regarded the sanctity of the Levitical priesthood.

The New Testament reflects on the priesthood in light of the coming of Christ, who is described as a high priest in the order of Melchizedek, a priesthood that predates and transcends the Levitical order (Hebrews 7:11-17). This theological development does not negate the historical significance of the Levitical priesthood but rather fulfills its typological role in pointing to the ultimate priesthood of Jesus Christ.

The establishment of non-Levitical priests serves as a cautionary tale within the biblical narrative, illustrating the consequences of deviating from God's ordained structures. It highlights the importance of obedience to divine commands and the dangers of religious innovation that contradicts God's revealed will.