Priest, High – Priesthood

Priest, High

(ha-kohen, ho hiereus; ha-kohen ha-mashiach, ho hiereus ho christos; ha-kohen ha-gadhol, ho hiereus ho megas; kohen ha-ro'sh, ho hiereus hegoumenos; New Testament archiereus):

I. INSTITUTION OF THE HIGH-PRIESTHOOD

1. The Family

2. The Consecration

3. The Dress

4. The Duties of High-Priesthood

5. Special Regulations

6. The Emoluments

7. Importance of the Office

II. HISTORY OF THE HIGH-PRIESTHOOD IN ISRAEL

1. In the Old Testament

2. In the New Testament

LITERATURE

I. Institution of the High-Priesthood.

Temples with an elaborate ritual, a priesthood and a high priest were familiar to Moses. For a millennium or two before his time these had flourished in Egypt. Each temple had its priest or priests, the larger temples and centers having a high priest. For centuries the high priest of Amon at Thebes stood next to the king in power and influence. Many other high-priesthoods of less importance existed. Moses' father-in-law was priest of Midian, doubtless the chief or high priest. In founding a nation and establishing an ecclesiastical system, nothing would be more natural and proper for him than to institute a priestly system with a high priest at the head. The records give a fairly full account of the institution of the high-priesthood.

1. The Family:

Aaron, the brother of Moses, was chosen first to fill the office. He was called "the priest" (ha-kohen) (Exodus 31:10). As the office was to be hereditary and to be preserved in perpetuity in the family of Aaron (Exodus 29:9,Exodus 29:29), he is succeeded by his son Eleazar (Numbers 20:28; Deuteronomy 10:6), and he in turn by his son Phinehas (Numbers 25:11). In his time the succession was fixed (Numbers 25:12,Numbers 25:13). In Leviticus 4:3,Leviticus 4:5,Leviticus 4:16; Leviticus 6:22 he is called "the anointed priest." Three times in the Pentateuch he is spoken of as "great priest" or "high priest" (Leviticus 21:10; Numbers 35:25,Numbers 35:28). The first of these passages identifies him with the anointed priest.

2. The Consecration:

The ceremonies by which he was installed in his office are recorded in Exodus 29:29 ff. Seven days of special solemnities were spent. The first consecration was by Moses; it is not said who performed the others. There was special washing and anointing with oil (Psalms 133:2). Each new high priest must wear the holy garments, as well as be specially anointed (Leviticus 21:10). Every day a bullock for a sin offering must be offered for atonement; the altar also must be cleansed, atoned for, and anointed, the high priest offering a sacrifice or minchah for himself (Leviticus 6:24).

3. The Dress:

Besides the regularly prescribed dress of the priests, the high priest must wear the robe of the ephod, the ephod, the breastplate and the mitre or head-dress (Leviticus 8:7–9). The robe of the ephod seems to have been a sleeveless tunic, made of blue, fringed with alternate bells and pomegranates (Exodus 28:31–35; Exodus 39:22–26). The ephod seemed to be a variegated dress of the four colors of the sanctuary, blue, purple, scarlet and fine linen interwoven with gold (Exodus 28:6–8; Exodus 39:2–5). This distinguishing ephod of the high priest was fastened at the shoulders by two clasps of shoham stone, upon each of which was engraved the names of six tribes of Israel (Exodus 28:9–14; Exodus 39:6,Exodus 39:7). Over the ephod and upon his breast he wore the breastplate, a four-cornered choshen suspended by little chains. Set in this in four rows were twelve precious stones, having engraved upon them the names of the twelve tribes of Israel. This breastplate must have contained a pocket of some kind inside, for in it were deposited the Urim and Thummim, which seemed to be tangible objects of some kind (Exodus 28:15–30; Exodus 39:8–21). The mitre or head-dress was of fine linen, the plate of the crown of pure gold, and inscribed upon it the words, "Holy to Yahweh" (Exodus 28:36–38; Exodus 39:30,Exodus 39:31). When entering the Holy of Holies he must be dressed wholly in linen, but in his ordinary duties in the dress of the priests; only when acting as high priest he must wear his special robes.

See PRIEST.

4. The Duties of the High-Priesthood:

In addition to his regular duties as a priest, the high priest was to enter the Holy of Holies on the Day of Atonement (Leviticus 16:3,Leviticus 16:15,Leviticus 16:33,Leviticus 16:34). He must also officiate at the ceremony of the two goats, when one is sent into the wilderness to Azazel, and the other slain to make atonement for the sanctuary (Exodus 30:10; Leviticus 16:8–10). He alone could make atonement for the sins of the people, the priests and his own house (Leviticus 4:3 Leviticus 9:8 Leviticus 16:6; Numbers 15:25). He must offer the regular meal offering (Leviticus 6:14,Leviticus 6:15). He must share with the priests in the caring for the lamp that burned continually (Exodus 27:21), He must assist in arranging the shewbread (Exodus 25:30). When he carried the breastplate with the names of the tribes inscribed thereon he acted as mediator between Israel and God (Exodus 28:29). He alone could consult the Urim and Thummim before Yahweh, and according to his decision Israel must obey (Numbers 27:21).

5. Special Regulations:

An office so important required certain special regulations. He must be free from every bodily defect (Leviticus 21:16–23). He must marry only a virgin of Israel, not a widow, nor a divorced woman, nor a profane one (Leviticus 21:14). He must not observe the external signs of mourning for any person, and not leave the sanctuary when news came of the death of even a father or mother (Leviticus 21:10–12). He must not defile himself by contact with any dead body, even father or mother (Leviticus 21:11); and is forbidden to let his hair grow long or rend his clothes as a sign of mourning (Leviticus 21:10). If he should bring guilt upon the people, he must present a special offering (Leviticus 4:3). Sins affecting the priesthood in general must be expiated by the other priests as well as himself (Numbers 18:1). He must eat nothing that died of itself or was torn by beasts (Leviticus 22:8). He must wash his feet and hands when he went to the tabernacle of the congregation and when he came near to the altar to minister (Exodus 30:19–21). At first Aaron was to burn incense on the golden altar every morning when he dressed the lamps and every evening when he lighted them (Exodus 27:21), but in later times the common priests performed this duty. He must abstain from holy things during his uncleanness (Leviticus 22:1–3), or if he should become leprous (Leviticus 22:4,Leviticus 22:7). He was to eat the people's meat offering with the inferior priests in the holy place (Leviticus 6:16). He must assist in judging the leprosy in the human body and garments (Leviticus 13:2–59), and in adjudicating legal questions (Deuteronomy 17:12). When there was no divinely-inspired leader, the high priest was the chief ruler till the time of David and again after the captivity.

See PRIEST; PRIESTHOOD.

6. The Emoluments:

The emoluments were not much greater than those of the priests in general. He received no more inheritance among the tribes than any other Levite, but he and his family were maintained upon certain fees, dues and perquisites which they enjoyed from the common fund. In Numbers 18:28 the priests were to receive a tithe of the tithe paid in to the Levites. Josephus says this was a common fund (Ant., IV, iv, 4), but the high priest was probably charged with the duty of distributing it. In general the family of the high priest was well-to-do, and in the later period became very wealthy. The high priest and his family were among the richest people of the land in the time of Christ, making enormous profits out of the sacrifices and temple business.

7. Importance of the Office:

The importance of the high priest's office was manifest from the first. The high priest Eleazar is named in the first rank with Joshua, the prince of the tribes and successor of Moses (Numbers 34:17 Joshua 14:1). He with others officiated in the distribution of the spoils of the Midianites (Numbers 31:21,Numbers 31:26). His sins were regarded as belonging to the people (Leviticus 4:3,Leviticus 4:12). He acted with Moses in important matters (Numbers 26:1; Numbers 31:29). The whole congregation must go or come according to his word (Numbers 27:20). His death was a national event, for then the manslayer was free to leave the City of Refuge (Numbers 35:25,Numbers 35:28). He had no secular authority, but was regarded generally as the leading religious authority. Later, he became also the leading secular as well as religious authority.

II. History of the High-Priesthood in Israel.

1. In the Old Testament:

In general the present writer accepts the historical records of the Old Testament as true and rejects the critical views of a fictitious or falsified history. Such views have only subjective reasons to support them and are based upon a naturalistic evolutionary view of the development of Israel's religion. As Moses was the founder of the high-priesthood in Israel he anticipated a perpetuation of the office throughout the history (Deuteronomy 26:3). The high priest appears frequently. Eleazar officiated with Joshua in the division of the land among the twelve tribes (Joshua 14:1). The law of the manslayer shows that he was an important personage in the life of Israel (Joshua 20:6). He seemed to have the power to distribute the offices of the priests to those whom he would, and poor priests would appeal to him for positions (1 Samuel 2:36). The office seems to have remained in the family of Eleazar until the days of Eli, when, because of the wickedness of his sons, the family was destroyed and the position passed into the family of Ithamar (1 Samuel 2:31–36). A descendant of that family officiated at Nob in the times of Saul, whose name was Ahimelech (1 Samuel 21:2; 1 Samuel 22:11). His son, Abiathar, escaped from the slaughter, and later seems to have succeeded his father and to have been chief priest throughout David's reign (1 Samuel 22:20–23; 1 Samuel 23:9; 1 Samuel 30:7). Zadok seems to have had almost equal privilege (2 Samuel 8:17; 1 Chronicles 18:16; 1 Chronicles 24:6 almost certainly by copyist's error, transpose Abiathar and Ahimelech; Mark 2:26 may be based on this reading. See ABIATHAR, etc.). Because he joined the party of Adonijah rather than that of Solomon, Abiathar was deposed and banished to Anathoth, where he spent the rest of his days (1 Kings 2:26,1 Kings 2:27). Zadok was put in his place (1 Kings 2:35). He seems to have been a descendant of Eleazar. Under Jehoshaphat, Amariah was high priest (2 Chronicles 19:11) and was the leading authority in all religious matters. In the time of Athaliah, during the minority of Joash and almost his entire reign Jehoiada was high priest and chief adviser. He seems to have been the most influential man in the kingdom for more than half a century (2 Kings 11:4 2 Kings 11:2–16; 2 Chronicles 24:1–27 passim). Azariah officiated in the days of Uzziah and Hezekiah (2 Chronicles 26:20; 2 Chronicles 31:10); Urijah in the reign of Ahaz (2 Kings 16:10–16), and the latter priest seems to have been a friend of Isaiah (Isaiah 8:2). Hilkiah held the office in the days of Josiah when the Book of the Law was discovered (2 Kings 22:4 2 Kings 23:4; 2 Chronicles 34:9); Zephaniah in the time of Jeremiah (Jeremiah 29:25 f); Seraiah in the days of Zedekiah, who was put to death at Riblah by Nebuchadnezzar (2 Kings 25:18 Jeremiah 52:24). At the time, mention is made of a priest of the second rank (2 Kings 23:4; 2 Kings 25:18) and Zephaniah fills that office (Jeremiah 52:24). It is doubtful whether this is the same Zephaniah mentioned in Jeremiah 29:25. This "second priest" was doubtless a deputy, appointed to take the high priest's place in case anything should prevent his performing the duties of the office. Lists of high priests are given in 1 Chronicles 6:1–15; 1 Chronicles 6:50–53. The first of these gives the line from Levi to Jehozadak who was carried away in the captivity under Nebuchadnezzar. The second traces the line from Aaron to Ahimaaz, and is identical so far with the first list.

There could have been no place for the functions of the high priest during the captivity, but the family line was preserved and Joshua the son of Jehozadak was among those who first returned (Ezra 3:2). From this time the high priest becomes more prominent. The monarchy is gone, the civil authority is in the hands of the Persians, the Jews are no longer independent, and hence, the chief power tends to center in the high-priesthood. Joshua appears to stand equal with Zerubbabel (Haggai 1:1,Haggai 1:12,Haggai 1:14; Haggai 2:2,Haggai 2:4; Zechariah 3:1,Zechariah 3:8; Zechariah 4:14; Zechariah 6:11–13).

He is distinctly known as high priest (ha-kohen ha-gadhol). He takes a leading part in establishing the ecclesiastico-civil system, particularly the building of the temple. In the vision of Zechariah (Zechariah 3:1–5) Satan accuses the high priest who is here the representative proper of the nation. The consummation of the Messianic age cannot be completed without the cooperation of the high priest who is crowned with Zerubbabel, and sits with him on the throne (Zechariah 6:13). The prophet also describes Joshua and his friends as "men of the sign," alluding to the coming Messiah under whom the sin of the land was to be taken away in one day (Zechariah 3:9 f). The promise is made to Joshua that if he will walk in Yahweh's ways and keep His house, he shall judge Yahweh's house, i.e. Israel, keep His court and have a place to walk among those who stand before Yahweh (Zechariah 3:7). He is anointed equally with the prince of the royal line, for the two sons of oil (Zechariah 4:14) almost certainly refer to the royal Zerubbabel and priestly Joshua who are to be joint inspirers of Israel in rebuilding the temple.

This exaltation of the high priest is very different from the state of things pictured by Ezekiel (Ezekiel 40:1–49, Ezekiel 41:1–26, Ezekiel 42:1–20). In that picture no place is left for a high priest; the prince seemed to be the chief personage in the ecclesiastical system. Ezekiel's vision was ideal, the actual restoration was very different, and the institutions and conditions of the past were carried out rather than the visions of the prophet. In the time of Nehemiah, Eliashib was high priest (Nehemiah 3:1,Nehemiah 3:20). For abusing his office by using a temple chamber in the interests of his family he was reprimanded (Nehemiah 13:4–9). The list of high priests from Jeshua to Jaddua is given in Nehemiah 12:10. According to Josephus (Ant., XI, viii, 5) Jaddua was priest at the time of Alexander the Great (332 BC), but it is practically certain that it was Jaddua's grandson, Simon, who was then priest (see W.J. Beecher, Reasonable Biblical Criticism, chapter xviii). Thus is preserved the unbroken line from Aaron to Jaddua, the office still being hereditary. No essential change can be found since the days of Ezra. The Book of Chronicles, compiled some time during this period, uses the three names, ha-kohen, ha-kohen ha-ro'sh, ha-kohen ha-gadhol. The word naghidh ("prince") is also used, and he is called "the ruler of the house of God" (1 Chronicles 9:11). This seems to imply considerable power invested in him. Usually the Chronicler in both books of Chronicles and Nehemiah uses the term "the priest."

The line of Eleazar doubtless continued until the time of the Maccabees, when a decided change took place. The Syrian Antiochus deposed Onias III and put his brother Jason in his place (174 BC), who was soon displaced by Menelaus. About 153 BC Jonathan the Hasmonean was appointed by King Alexander, and thus the high-priesthood passed to the priestly family of Joiarib (1 Macc 10:18-21). Whether the family of Joiarib was a branch of the Zadokites or not cannot be determined. After the appointment of Jonathan, the office became hereditary in the Hasmonean line, and continued thus until the time of Herod the Great. The latter set up and deposed high priests at his pleasure. The Romans did the same, and changed so frequently that the position became almost an annual appointment. Though many changes were thus made, the high priest was always chosen from certain priestly families. From this group of deposed priests arose a class known as "chief priests." The anointing prescribed in the law of Moses was not always carried out in later times, and in fact was generally omitted. The Mishna speaks of high priests who were installed in office simply by clothing them with their special robes (Schurer, II, i, p. 217, note 24).

2. In the New Testament:

In New Testament times the high priest was the chief civil and ecclesiastical dignitary among the Jews. He was chairman of the Sanhedrin, and head of the political relations with the Roman government. It is not clear just how far he participated in the ceremonies of the temple. No doubt he alone entered the Holy of Holies once a year on the Day of Atonement, and also offered the daily offerings during that week. What other part he took in the work was according to his pleasure. Josephus says that he officiated at the Sabbath, the New Moon and yearly festivals. The daily minchah (Leviticus 6:12) which he was required to offer was not always offered by the high priest in person, but he was required to defray the expense of it. This was a duty which, according to Ezekiel's vision, was to be performed by the prince. The Jews had many contentions with the Romans as to who should keep the garments of the high priest. When Jerusalem fell into the hands of the Romans, the robe of state also fell into their hands.

In the time of Christ, Annas and Caiaphas were high priests (Luke 3:2), though, as appears later in the Gospel, Caiaphas alone acted as such. Annas had probably been deposed, yet retained much of his influence among the priestly families. For particulars see ANNAS; CAIAPHAS; JESUS CHRIST. These two were also the chief conspirators against Jesus. As president of the council Caiaphas deliberately advised them to put Jesus to death to save the nation (John 11:51). He was also chairman of the council which tried and condemned Jesus (Matthew 26:57,Matthew 26:58,Matthew 26:63,Matthew 26:65; Mark 14:53,Mark 14:60,Mark 14:61,Mark 14:63; Luke 22:54; John 18:12–14,John 18:19,John 18:24,John 18:28). They were also leaders in the persecution of the apostles and disciples after Pentecost (Acts 4:6; Acts 5:17,Acts 5:21); Saul sought letters from the high priest to Damascus to give him authority to bring any Christians he might find there bound to Jerusalem (Acts 9:2). He presided at the council which tried Paul (Acts 22:5; Acts 23:4).

See PAUL, THE APOSTLE.

In the Epistle to the Hebrews the doctrine of the priesthood of Jesus is fully and carefully elaborated. Jesus is here called the great High Priest, as well as priest. The opening words of the Epistle contain the essential thought: "when he had made purification of sins" (1:3). The title of high priest is first introduced in 2:17, "a merciful and faithful high priest in things pertaining to God"; also in 3:1, "the Apostle and High Priest of our confession." Having thus fairly introduced his great theme, the writer strikes the keynote of his great argument: "Having then a great high priest," etc. (4:14,15). From 4:14 to 7:28 the argument deals with the high-priestly work of Jesus. His qualifications are not only those which distinguish all priesthood, but they are also unique. He is named after the order of Melchizedek. The general qualifications are:

(1) He is appointed by God to His office (5:1).

(2) He is well fitted for the office by His experiences and participation in human temptations (5:2-6; 2:18).

(3) He undergoes a divine preparation (5:8,9).

The special qualifications of His priesthood are: It is after the order of Melchiezedek (5:10). This is an eternal one (6:20); royal or kingly (7:1-3); independent of birth or family (7:3); it is timeless (7:8); superior to that of Levi (7:4-10); new and different from that of Aaron (7:11,12). It is also indissoluble (7:16); immutable (7:21); inviolable (7:24). Thus, with all these general and special qualifications, He is completely fitted for His work (7:26). That work consists in offering up Himself as a sacrifice for the sins of the people (7:27); entering within the veil as a forerunner (6:20); presenting the sacrificial blood in heaven itself (8:3; 9:7,24); thus obtaining eternal redemption (9:12); ratifying the new covenant (9:15-22). The result of this high-priestly work is a cleansing from all sin (9:23); a possibility of full consecration to God and His service (10:10); an ultimate perfection (10:14); and full access to the throne of grace (10:21,22).

See CHRIST, OFFICES OF; PRIEST; PRIESTHOOD IN THE NEW TESTAMENT.

LITERATURE.

Articles on the priesthood in general, with references to the high priest in HDB, HCG, EB, Jew Encyclopedia, Kitto, Smith, Fallows, Schaff-Herzog, etc.; no article on "High Priest" only. For the history, Breasted, History of Egypt; Schurer, History of the Jewish People in the Time of Jesus Christ, II, i, 207-99; Josephus, Ant, XV, XVIII, XX. For works on the priesthood from the radical viewpoint, see Graf, S.I. Curtiss, Jost, Graetz, Kautzsch, Budde, Baentsch, Benzinger, Buchler, Meyer, Wellhausen. For a more moderate position see Baudissin, Die Geschichte des alttestamentlichen Priesterthums untersucht. For a more conservative position see A. Van Hoonacker, Le sacerdoce levitique dans la loi et dans l'histoire des Hebreux. On the high-priesthood subsequent to the return from Babylon, see B. Pick, Lutheran Church Review, 1898, I, 127-41; II, 370-74; III, 555-56; IV, 655-64; and the commentaries on the passages cited.

James Josiah Reeve

Priesthood

prest'-hood:

1. Priesthood Is an Office

2. In the Old Testament

3. Hereditary Priesthood

4. In the New Testament

5. Conclusions

LITERATURE

All worship is based on priesthood, for the priestly office is an essential part of salvation. Christianity itself has its glorious Priest, the Lord Jesus Christ, and it is through His one supreme offering that we are brought into saved relations with God and enjoy fellowship with Him. The priesthood of Christ and its mighty effects in sacrifice and intercession on behalf of the people of God are the chief and fundamental theme of the Epistle to the Hebrews.

1. Priesthood an Office:

Priesthood is a real office, definite and specific. It is needful to insist on this fact, for the noble word "priest" has been misappropriated and misapplied, so that its intrinsic import has been impaired. There is a certain literary slang indulged in by some who talk of the "priests of science," "priests of art," and similar absurdities. The idea of priesthood, if priesthood is to have any definite meaning, can have no place in literature or science or art or in anything of the kind. For it belongs to the realm of grace, presupposing as it does sin and the divine purpose to remove it. Hugh Martin writes that he "would as soon think of transferring the language of geometry and of algebra to botany and talk of the hypothenuse of a flower and the square root of a tree, or the differential coefficient of a convolvulus, as to speak of the priesthood of nature or letters." Priesthood is an office, embracing very specific duties and functions.

2. In the Old Testament:

Priesthood in some form appears to have existed from the earliest times, even from the beginning of the history of our race. In patriarchal times the office was held and its duties were discharged by those who occupied some sort of headship, and particularly by the father or the chief of the family and of the tribe. Thus, Noah in his capacity of priest and in behalf of his household "builded an altar unto Yahweh, and took of every clean beast, and of every clean bird, and offered burnt-offerings on the altar" (Genesis 8:20). Abraham offered the ram "for a burnt-offering in the stead of his son" (Genesis 22:13). In like manner Job offered burnt offerings for his children, and likewise by divine direction for the three "comforters" when the great trial had passed (Job 1:5; Job 42:8). In these and the like instances there was priestly action no less certainly than in that of Aaron or of any regularly appointed priest in Israel. Melchizedek was "priest of God Most High" (Genesis 14:18). Isaac "builded an altar there and called upon the name of Yahweh" (Genesis 26:25), as did Jacob (Genesis 33:20). In these cases priestly acts were performed by the patriarchs in their capacity as fathers of the family or heads of clans. From the beginning, priesthood with its acts of expiation and of worship was thus recognized as a divinely-instituted office. But in pre-Mosaic times there was no special class of priests recognized.

3. Hereditary Priesthood:

Regular priestly succession in a single family was established by Moses (Exodus 28:1–3). From this point of time onward the priesthood in Israel was confined to the family of Aaron. No hereditary priesthood seems to have prevailed in patriarchal times. According to the Epistle to the Hebrews, Melchizedek, a priest of the highest rank, had neither predecessor nor successor in his great office. By divine direction Moses designated the Aaronic family as the priestly family in Israel, and he prescribed the garments they should wear, the sacrifices they should offer both for themselves and for the congregation, their maintenance, their domestic relations, and their conduct toward their fellow Hebrews.

In the appointment of the priesthood there is no trace of Egyptian influence. Yet we know that Joseph married the daughter of the priest of On (Genesis 41:50). But this fact had no bearing on the selection of Israel's priestly family. The Aaronic priesthood had nothing in common with that of Egypt; it claimed to be of divine origin, and its duties, functions and powers in no way contradict the claim. The witness of an Egyptian archaeologist (Dr. M.G. Kyle) may be here introduced touching one essential element in the duties of the priestly office, namely, sacrifice: "The entire absence from the offerings of old Egyptian religion of any of the great Pentateuchal ideas of sacrifice, substitution, atonement, dedication, fellowship, and indeed of almost every essential idea of real sacrifice, as clearly established by recent very exhaustive examination of the offering scenes, makes for the element of revelation in the Mosaic system by delimiting the field of rationalistic speculation on the Egyptian side. Egypt gave nothing to that system, for it had nothing to give." As much may be said respecting the priesthood; Israel took little or nothing of its powers and functions from Egyptian sources.

Although the office was limited to the Aaronic family, nevertheless in certain exigencies and emergencies others beside the regular priest offered sacrifices to the Lord and were accepted by Him. Thus did Gideon in a time of great straits in Israel (Judges 6:24,Revelation 6:12); thus the men of Beth-shemesh (1 Samuel 6:14,1 Samuel 6:15); the prophet Samuel (1 Samuel 7:9); David (2 Samuel 6:13,2 Samuel 6:17); Elijah (1 Kings 18:23,1 Kings 18:32–38), etc. The chosen people appear to have felt free to offer sacrifices and to engage in priestly functions when occasion required, until the central sanctuary was established on Mt. Moriah. When the Temple was built and dedicated, priestly action was confined to Jerusalem and to the regular priestly household. When Pharisaism, with its rigid legalism, with its intolerable burdens, became dominant, all liberty of worship and spontaneous service largely disappeared. The religious life of Israel stiffened into a dreadful monotony.

4. In the New Testament:

All priesthood reaches its climax in that of the Lord Jesus Christ. It is because of the perfection of His priesthood that the office as represented by Melchizedek and Aaron was effective, and fulfilled the end for which it was appointed. The one answers to the other as type and antitype, as prediction and fulfillment. Christ's priesthood is opened to us in the Epistle to the Hebrews (2:14-18; 4:14-16; 5:1-10; 7:9,10,18). Two fundamental truths touching His priesthood are made very prominent in the Epistle to the Hebrews. These are its order and its duties. By the order is meant the rank or grade of the Priest, and by the duties the various functions of His ministry. Christ's order as Priest is that of Melchizedek, not at all that of Aaron; Hebrews 7:1–28 makes this fact perfectly clear. Like Melchizedek, and infinitely above Melchizedek, He is Priest, having no predecessor in the great office, and no successor; herein He stands absolutely alone, peerless and perfect forever. He executes the duties or functions of it after the pattern of Aaron, as Hebrews 9:1–28 clearly exhibits. These two priesthoods, Melchizedek's and Aaron's, are gloriously accomplished in the person and Work of Jesus Christ.

The point is raised and discussed with some keenness in our day, Did Christ execute the office of priest during His sojourn on earth, or does He exercise the office only in heaven? A full discussion of this interesting subject would be inappropriate. However, let it be noted (1) that the Lord Jesus was appointed a Priest no less certainly than was Aaron (Hebrews 5:4,Hebrews 5:5). In the words, "Thou art my Son, this day have I begotten thee," there appears to be a reference both to His incarnation (Luke 1:32; Hebrews 1:5) and also to His resurrection (Acts 13:33). In Hebrews 2:17 we are told that it "behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people." The assumption of human nature was needful that He might be such a priest. John the Baptist saw this truth, and said, "Behold the Lamb of God, that taketh away the sin of the world" (John 1:29).

There was certainly priestly action in His death. Twice we are told that He "offered up himself" (Hebrews 7:27), "For this he did once for all, when he offered up himself." This strong term, "offered," is sacrificial and points to His death as an offering made for the sins of the people. His own action in it must not be overlooked; it was He Himself who presented the offering; He was not, therefore, a struggling victim, a martyr, who could not escape the doom that came upon Him--nay, He voluntarily offered Himself.

In Hebrews 9:14 we find these significant words: "How much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?" It was as Priest that He made this stupendous offering, and this He did when still on earth. He was at once both sacrifice and priest. Never was He more active than when He offered Himself to God.

It is worthwhile to remind ourselves that the words employed in Scripture to express the act of His dying are never used to denote the death of a creature, a man. Matthew has, He "yielded up (dismissed), his spirit" (Matthew 27:50). John has, He "gave up his spirit" (John 19:30); Mark 15:37 and Luke 23:46 both have the same words: He "gave up the ghost." He died, not because He was mortal as we are, nor because He could not deliver Himself, but because He gave Himself for our sins that we might be forgiven and saved (John 10:17,John 10:18). The voluntariness of His offering is the very essence of His priestly atonement.

See CHRIST, OFFICES OF, V; PRIESTHOOD IN THE NEW TESTAMENT.

5. Conclusions:

Priesthood springs out of the deepest need of the human soul. Men universally feel that somehow they have offended the Power to whom they are responsible, to whom they must give account of their deeds. They long to appease their offended Lord, and they believe that one who is authorized and qualified to act in their behalf may secure for them the abrogation of penalty and the pardon they seek. Hence, priesthood connects itself most closely with sin, with guilt and its removal. The heart craves the intervention and intercession on their behalf of one who has liberty of access to God, and whose ministry is acceptable. In short, the priest is the representative of the sinner in things pertaining to God. He is the mediator whose office it is to meet and satisfy the claims of God upon those for whom he acts, and who secures the pardon and the favor which the offender must have, if he is to enjoy fellowship with God. And this, and more than this, we have in our Great High Priest, the Lord Jesus Christ.

LITERATURE.

P. Fairbairn, Typology of Scripture, II; Soltau, Exposition of the Tabernacle, the Priestly Garments and the Priesthood; Martin, Atonement; Moorehead, Mosaic Institutions, article "Priest."

William G. Moorehead