Difference between revisions of "Priest"

<p> [[Hebrew]] '''''Kohen''''' ; Greek '''''Hiereus''''' . There are four characteristics of the priest. He was </p> <p> '''(1)''' chosen of God; </p> <p> '''(2)''' the property of God; </p> <p> '''(3)''' holy to God; </p> <p> '''(4)''' he offered gifts to God, and took back gifts from God (&nbsp;Hebrews 5:1-4). </p> <p> &nbsp;Numbers 16:5, "Jehovah's ... holy ... chosen ... come near": &nbsp;Numbers 16:40, "offering incense" ''(Symbolizing The People'S Prayers, '' &nbsp;Psalms 141:2 ''; '' &nbsp;Revelation 8:3 '')'' is exclusively the priest's duty (&nbsp;2 Chronicles 26:18). All Israel was originally chosen as a kingdom of "priests" to the [[Gentile]] world (&nbsp;Exodus 19:6); but Israel renounced the obligation through fear of too close nearness to God. (&nbsp;Exodus 20:16), and God accepted their renunciation (&nbsp;Deuteronomy 18:16-17; &nbsp;Deuteronomy 5:24-28). Moses became the mediator with God for them. The Aaronic priesthood became the temporary depository of all Israel's priesthood, until Christ the antitypical High Priest came; and they shall hereafter resume it when they turn to the Lord and shall be "the priests of Jehovah, the ministers of our God" to the Gentile nations in Christ's millennial kingdom (&nbsp;Isaiah 61:6; &nbsp;Isaiah 66:21). All the elect saints (not ministers as such) from [[Jews]] and [[Gentiles]] are meantime called to be priests unto God (&nbsp;1 Peter 2:5; &nbsp;1 Peter 2:9), and being transfigured shall reign with Christ as king priests (&nbsp;Revelation 1:6; &nbsp;Revelation 5:10; &nbsp;Revelation 20:6). </p> <p> Israel, the spiritual and the literal, shall resume the priesthood which God from the first designed for His people. Thus there will be a blessed and holy series; Christ the royal High Priest, the glorified saint king-priests, Israel in the flesh mediating as king-priest to the nations in the flesh. The notion is contrary to Scripture that Christ is High Priest, and Christian ministers priests. For the other priests were but assistants to the high priest, because he could not do all. The Lord Jesus needed no assistant, so is sole representative of both high priest and priests. Aaron's priesthood has passed away: Christ's priesthood, which is after the order of Melchizedek, does "not pass from one to another" (&nbsp;Hebrews 7:24, '''''Aparabaton [[Teen]] Hierosuneen''''' ), for "He ever liveth," not needing ''(As The Aaronic Priests, Through [[Inability]] To [[Continue]] Through Death)'' to transmit the priesthood to successors (&nbsp;Hebrews 7:23; &nbsp;Hebrews 7:25). Christian ministers are never in the New [[Testament]] called by the name "priests" ( '''''Hiereis''''' ), which is applied only to the Aaronic priests, and to Christ, and to all Christians; though it would have been the natural word for the sacred writers as Jews to have used; but the Holy Spirit restrained them from using it. </p> <p> They call ministers '''''Diakonoi''''' , '''''Hufretai''''' , '''''Presbuteroi''''' ("presbyters"), and '''''Leitourgoi''''' ("public ministers"), but never "sacerdotal, sacrificing priests" ( '''''Hiereis''''' ). The synagogue, not the temple, was the model for organizing the church. The typical teaching of Korah's punishment is the same; not satisfied with the [[Levitical]] ministry, he usurped the sacerdotal priesthood (&nbsp;Numbers 16:9-10); his doom warns all Christian ministers who, not content with the ministry, usurp Christ's intransmissible priesthood (&nbsp;Hebrews 7:24). Unfortunately "priest" is now an ambiguous term, representing presbyter ''(Which The Christian [[Minister]] Is)'' and sacerdotal priest ''(Which He Is Not)'' . Priest, our only word for '''''Hiereus''''' , comes from '''''Presbuteros''''' , the word chosen because it excluded a sacerdotal character. [[Translated]] &nbsp;1 Corinthians 9:13 "they who offer sacrifices live of the temple, and they who wait at the altar are partakers with the altar," a part going to the service of the altar, the rest being shared by the priests. &nbsp;Numbers 18:8, etc.: "so they who preach the gospel ... live of the gospel," proving that as sacrificing was the temple priest's duty, so gospel preaching is the Christian minister's duty. </p> <p> '''''Κohen''''' is from an Arabic root, "draw hear," or else '''''Kaahan''''' "to present" (&nbsp;Exodus 19:22; &nbsp;Exodus 30:20-21). The priest drew near when others stood far off; the priest representing the people before Jehovah, and preparing the way by propitiatory sacrifices for their approach to God, which transgressions debarred them from; "keeping charge of the sanctuary for the charge of Israel" (&nbsp;Numbers 3:38). [[Mediation]] and greater nearness to God is the radical idea in a priest, he presenting the atonement for the congregation and the gifts of a reconciled people (&nbsp;Numbers 16:5; &nbsp;Numbers 17:5), and bringing back from God blessing and peace (&nbsp;Leviticus 9:22-23; &nbsp;Numbers 6:22-27). In the New Testament on the contrary the separating veil is rent, and the human priesthood superseded, and we have all alike, ministers and laymen, boldness of access by the new and living way, consecrated through Christ's once torn flesh (&nbsp;Hebrews 10:19-22; &nbsp;Romans 5:2). The high priest bad access only once a year, on the day of atonement, into the holiest, and that after confessing his own sin as well as the people's (&nbsp;Hebrews 7:27), and laying aside his magnificent robes of office for plain linen. </p> <p> '''''Κohanim''''' ( '''''Κohan''''' , plural) is applied to David's sons (&nbsp;1 Samuel 8:18), probably an honorary, titular priesthood, enabling them to wear the ephod (the badge of a priest, &nbsp;1 Samuel 22:18) in processions (&nbsp;2 Samuel 6:14) and join the [[Levites]] in songs and dances. Keil explains it "confidants" with the king, as the priests were with God; &nbsp;1 Kings 4:5, "the king's friend." David's sons were "at the hand of the king" (margin &nbsp;1 Chronicles 18:17, compare &nbsp;1 Chronicles 25:2), presenting others to him, as the priest was mediator presenting others to God. But the use of '''''Kohanim''''' in &nbsp;1 Chronicles 25:16, just before &nbsp;1 Chronicles 25:18, in a different, i.e. the ordinary sense, forbids this view. The house of [[Nathan]] (related to Nethinim, expressing dedication) seems especially to have exercised this quasi-priestly function. Zabud, Nathan's son, is called cohen in &nbsp;1 Kings 4:5, "principal officer." </p> <p> The genealogy, Luke 3, includes many elsewhere priests: Levi, Eliezer, Malchi, Jochanan, Mattathias, [[Heli]] ''(Compare '' &nbsp;Zechariah 12:12 '')'' . [[Augustine]] (Quaest. Divers., 61) writes: "Christ's origin from David is distributed into two families, a kingly and a priestly; Matthew descending traces the kingly, Luke ascending the priestly, family; so that our Lord Jesus, our King and Priest, drew kindred from a priestly stock ''(He Supposes Nathan [[Married]] A Wife Of Aaronic Descent)'' , yet was not of the priest tribe." The patriarchs exercised the priesthood, delegating it to the firstborn or the favored son, to whom was given "goodly raiment" (&nbsp;Genesis 27:15; &nbsp;Genesis 37:3). [[Joseph]] was thus the sacerdotal, dedicated ("separated") one, the "Nazarite" ( '''''Nazir''''' ) "from, or among, his brethren" (&nbsp;Genesis 49:26; &nbsp;Deuteronomy 33:16). Melchizedek, combining kingship and priesthood in one, as the [[Arab]] '''''Sheikh''''' does, had no human successor or predecessor as priest of "the Most High God, the [[Possessor]] of heaven and earth." (See [[Melchizedek]] .) </p> <p> Job (&nbsp;Job 1:5), [[Jethro]] (&nbsp;Exodus 2:16; &nbsp;Exodus 3:1), and [[Balaam]] represent the patriarchal priest (&nbsp;Numbers 23:2). At the Exodus no priest caste as yet existed. Yet sacrifices continued, and therefore some kind of priest (&nbsp;Exodus 5:1-3; &nbsp;Exodus 19:22). The head of the tribe, or the firstborn as dedicated to [[Jehovah]] (&nbsp;Exodus 13:2; &nbsp;Numbers 3:12-13), had heretofore conducted worship and sacrifice. Moses, as Israel's divinely constituted leader, appointed "young men of the children of Israel to offer burnt offerings and sacrifice peace offerings of oxen unto Jehovah" (&nbsp;Exodus 24:5-6; &nbsp;Exodus 24:8), and sprinkled the consecrating blood himself on the people. The targums call these young men the firstborn sons; but all that seems to be meant is, Moses officiated as priest, ''(Aaron Not Being Yet Consecrated)'' , and employed young men whose strength qualified them for slaying the sacrifices. The law did not regard these acts as necessarily priestly; &nbsp;Leviticus 1:5 implies the offerer slew the sacrifice. </p> <p> When the tabernacle was completed, and Aaron and his sons were made priests, Moses by Jehovah's command performed the priestly functions of setting the shewbread, lighting the lamps, burning incense, and offering the daily sacrifice (&nbsp;Exodus 40:23-29; &nbsp;Exodus 40:31-32). But at the consecration of Aaron and his sons Moses officiated as priest for the last time (&nbsp;Leviticus 8:14-29; &nbsp;Exodus 29:10-26). The "young men" (&nbsp;Exodus 24:5; compare &nbsp;Judges 17:7) represented Israel in its then national juven escence. (See [[High Priest; Levites]] ) The term "consecrate" ( '''''Qadash''''' ) is appropriated to the priest, as '''''Tahar''''' the "lower term" to the Levites. Their old garments were laid aside, their bodies washed with pure water (&nbsp;Leviticus 8:6; &nbsp;Exodus 29:4; &nbsp;Exodus 29:7; &nbsp;Exodus 29:10; &nbsp;Exodus 29:18; &nbsp;Exodus 29:20; &nbsp;Exodus 30:23-33); so all Christians as king priests (&nbsp;Hebrews 10:22; &nbsp;Ephesians 5:26), and anointed by sprinkling with the perfumed precious oil (&nbsp;Leviticus 8:4; &nbsp;Leviticus 8:18; &nbsp;Leviticus 8:21-23; &nbsp;Leviticus 8:30), but over Aaron it was poured until it descended to his skirts (&nbsp;Leviticus 8:12; &nbsp;Psalms 133:2); this anointing of the priest ''(Symbolizing The Holy Spirit)'' followed the anointing of the sanctuary and vessels (&nbsp;Exodus 28:41; &nbsp;Exodus 29:7; &nbsp;Exodus 30:30; &nbsp;Exodus 40:15). </p> <p> By laying hands on a bullock as sin offering, they typically transferred their guilt to it. Besides, with the blood of the ram of consecration Moses sprinkled the right car ''(Implying Openness To Hear God'S Voice, '' &nbsp;Isaiah 1:5 ''; '' &nbsp;Psalms 40:6 '', Messiah)'' , the right hand to dispense God's gifts, and the foot always to walk in God's ways. Finally, Moses "filled their hands" with three kinds of bread used in ordinary life, unleavened cakes, cakes of oil bread, and oiled wafers (&nbsp;Leviticus 8:2; &nbsp;Leviticus 8:26; &nbsp;Exodus 29:2-3; &nbsp;Exodus 29:23), put on the fat and right shoulder, and putting his own hands under their hands ''(So The Jewish Tradition)'' made them wave the whole mass to and fro, expressing the nation's praise and thanksgiving, testified by its gifts. The whole was repeated after seven days, during which they stayed in the tabernacle, separate from the people. So essential was this ritual that to "fill the hand" means to consecrate (&nbsp;Exodus 29:9; &nbsp;2 Chronicles 13:9 margin). </p> <p> Moses, as representing God, consecrated, exercising for the time a higher priesthood than the Aaronic; so he is called priest (&nbsp;Psalms 99:6). The consecration was transmitted from father to son without needing renewal. The dress was linen drawers "to cover their nakedness" (&nbsp;Exodus 20:26; &nbsp;Exodus 28:39-40; &nbsp;Exodus 28:42), in contrast to the foul indecencies of some [[Egyptian]] rites (Herodot. 2:60), and of [[Baal]] Poor's worship. Over the drawers was the '''''Cetoneth''''' or "close fitting cassock of fine linen", reaching to the feet, woven throughout (compare &nbsp;John 19:23). This was girded round the person with a needlewrought girdle, with flowers of purple, blue, and scarlet, mixed with white. [[Linen]] was used as least causing perspiration (&nbsp;Ezekiel 44:18). Their caps of linen were in the shape of a flower cup. When soiled their garments were not washed but torn up for wicks of the lamps (Selden, de Synedr. 13:11). The "clothes of service" (&nbsp;Exodus 31:10; &nbsp;Exodus 35:19; &nbsp;Exodus 39:41; &nbsp;Exodus 28:35; &nbsp;Exodus 28:39; &nbsp;Leviticus 16:4) were not, as Smith's Dictionary supposes, simpler, but were "garments of office." </p> <p> They laid aside these for ordinary garments outside the sanctuary (&nbsp;Ezekiel 42:14). They drank no wine in ministering (&nbsp;Leviticus 10:9), that they might be free from all undue artificial excitement. No direction is given as to covering the feet. The sanctity of the tabernacle required baring the foot (&nbsp;Exodus 3:5; &nbsp;Joshua 5:15). The '''''Ephod''''' , originally the high priest's (&nbsp;Exodus 28:6-12; &nbsp;Exodus 39:2-5), was subsequently assumed by the priests (&nbsp;1 Samuel 22:18) and those taking part in religious processions (&nbsp;2 Samuel 6:14). Except for the nearest relatives they were not to mourn for the dead (&nbsp;Leviticus 21:1-5, the highest earthly relationships were to be surrendered for God: &nbsp;Deuteronomy 33:9-10) nor to shave the head as pagan priests did, nor make cuttings in the flesh (&nbsp;Leviticus 19:28). The priest was to be without bodily defect, symbolizing mental and moral soundness (&nbsp;Leviticus 21:7; &nbsp;Leviticus 21:14; &nbsp;Leviticus 21:17-21). </p> <p> The priest was not to marry a woman divorced or the widow of any but a priest. The high priest was to marry a virgin. As the priestly succession depended on the sureness of the genealogy, these genealogies were jealously preserved and referred to in disputed cases (&nbsp;Ezra 2:62; &nbsp;Nehemiah 7:64); the mothers as well as the fathers were named. The priests' duty was to keep the altar fire ever burning (&nbsp;Leviticus 6:12-13), symbolizing Jehovah's never ceasing worship; not like the idol Vesta's sacred fire, but connected with sacrifices. They fed the golden, candlestick ''(Or Lamp)'' outside the veil with oil, offered morning and evening sacrifices with a meat and drink offering at the tabernacle door (&nbsp;Exodus 29:38-44; &nbsp;Exodus 27:20-21; &nbsp;Leviticus 24:2; &nbsp;2 Chronicles 13:11). They were always ready to do the priestly office for any worshipper (&nbsp;Leviticus 1:5; &nbsp;Leviticus 2:2; &nbsp;Leviticus 2:9; &nbsp;Leviticus 3:11; &nbsp;Leviticus 12:6; &nbsp;1 Samuel 2:13). </p> <p> The priest administered the water of jealousy to the suspected wife and pronounced the curse (&nbsp;Numbers 5:11-31). [[Declared]] clean or unclean, and purified ceremonially, lepers (Leviticus 13; 14; &nbsp;Mark 1:44). [[Offered]] expiatory sacrifices for defilements and sins of ignorance (Leviticus 15). The priest as "messenger of Jehovah of hosts" taught Israel the law, and his "lips" were to "keep knowledge" (&nbsp;Malachi 2:7; &nbsp;Leviticus 10:10-11; &nbsp;Deuteronomy 24:8; &nbsp;Deuteronomy 33:10; &nbsp;Jeremiah 18:18; &nbsp;Haggai 2:11; &nbsp;2 Chronicles 15:3; &nbsp;2 Chronicles 17:7-9; &nbsp;Ezekiel 44:23-24). They covered the ark and sanctuary vessels with a scarlet cloth before the Levites might approach them (&nbsp;Numbers 4:5-15). </p> <p> They blew the "alarm" for marching, with the long silver trumpets which belonged to them in a special way (&nbsp;Numbers 10:1-8); two if the multitude was convened, one if a council of elders and princes (&nbsp;Numbers 10:10); with them the priest announced the beginning of solemn days and days of gladness, and summoned all to a penitential fast (&nbsp;Joel 2:1; &nbsp;Joel 2:15). They blew them at Jericho's overthrow (&nbsp;Joshua 6:4) and the war against [[Jeroboam]] (&nbsp;2 Chronicles 13:12; compare &nbsp;2 Chronicles 20:21-22); 3,700 joined David (&nbsp;1 Chronicles 12:23; &nbsp;1 Chronicles 12:27). An appeal lay to them in controversies (&nbsp;Ezekiel 44:24; &nbsp;2 Chronicles 19:8-10; &nbsp;Deuteronomy 17:8-13); so in cases of undetected murder (&nbsp;Deuteronomy 21:5). They blessed the people with the formula, &nbsp;Numbers 6:22-27. </p> <p> '''SUPPORT''' . The priest had </p> <p> '''(1)''' one tenth of the tithes paid to the Levites, i.e. one percent on the whole produce of the land (&nbsp;Numbers 18:26-28). </p> <p> '''(2)''' A special tithe every third year (&nbsp;Deuteronomy 14:28; &nbsp;Deuteronomy 26:12). </p> <p> '''(3)''' The redemption money, five shekels a head for the firstborn of man and beast (&nbsp;Numbers 18:14-19). </p> <p> '''(4)''' Redemption money for men or things dedicated to Jehovah (Leviticus 27). </p> <p> '''(5)''' [[Share]] of war spoil (&nbsp;Numbers 31:25-47). </p> <p> '''(6)''' Perquisites: firstfruits of oil, wine, and wheat, the shewbread, flesh and bread offerings, the heave shoulder and wave breast (&nbsp;Numbers 18:8-14; &nbsp;Leviticus 6:26; &nbsp;Leviticus 6:29; &nbsp;Leviticus 7:6-10; &nbsp;Leviticus 10:12-15). &nbsp;Deuteronomy 18:3, "the shoulder, cheeks, and '''''Maw''''' " ''(The Fourth [[Stomach]] Of Ruminant [[Animals]] [[Esteemed]] A Delicacy)'' were given in addition, to those appointed in Leviticus (compare &nbsp;Numbers 16:19-20). </p> <p> Of the "most holy" things none but the priests were to partake (&nbsp;Leviticus 6:29). Of the rest their sons, daughters, and even home-born slaves, but not the stranger and hired servant, ate (&nbsp;Leviticus 10:14; &nbsp;Leviticus 22:10-11). [[Thirteen]] cities within Judah, Benjamin, and [[Simeon]] ''(Whereas The Levites Were [[Scattered]] Through Israel)'' with suburbs were assigned to them (&nbsp;Joshua 21:13-19). They were far from wealthy, and were to be the objects of the people's liberality (&nbsp;Deuteronomy 12:12; &nbsp;Deuteronomy 12:19; &nbsp;Deuteronomy 14:27-29; &nbsp;1 Samuel 2:36), and were therefore tempted to "teach for hire" (&nbsp;Micah 3:11). Just after the captivity their tithes were badly paid (&nbsp;Nehemiah 13:10; &nbsp;Malachi 3:8-10). In David's reign the priests were divided into 24 courses, which served in rotation for one week commencing on the Sabbath, the outgoing priest taking the morning sacrifice, the incoming priest the evening; the assignment to the particular service in each week was decided by lot (&nbsp;1 Chronicles 24:1-19; &nbsp;2 Chronicles 23:8; &nbsp;Luke 1:5; &nbsp;Luke 1:9). Ithamar's representatives were fewer than Eleazar's; so 16 courses were assigned to the latter, eight to the former. </p> <p> Only four courses returned from [[Babylon]] (&nbsp;Ezra 2:36-39): 973 of Jedaiah, 1,052 of Immer, 1,247 of Pashur, 1,017 of Harim. They were organized in 24 courses, and the old names restored. The heads of the 24 courses were often called" chief priests." In the New Testament when the high priesthood was no longer for life, the ex-high priests were called by the same name ( '''''Archiereis''''' ); both had seats in the Sanhedrin. The numbers of priests in the last period before Jerusalem's overthrow by Rome were exceedingly great (compare &nbsp;Acts 6:7). Jerusalem and [[Jericho]] were their chief head quarters (&nbsp;Luke 10:30). Korah's rebellion, with Levites representing the firstborn, and [[Dathan]] and [[Abiram]] leading the tribe of Jacob's firstborn, Reuben, implies a looking back to the patriarchal priesthood. The consequent judgment on the rebels, and the budding of Aaron's rod, taught that the new priesthood had a vitality which no longer resided in the old (Numbers 16). Micah's history shows the tendency to relapse to the household priests (Judges 17; 18). </p> <p> [[Moloch]] and [[Chiun]] had even a rival "tabernacle," or small portable shrine, served by priests secretly (&nbsp;Amos 5:26; &nbsp;Acts 7:42-43; &nbsp;Ezekiel 20:16; &nbsp;Ezekiel 20:39). After the [[Philistine]] capture of the ark, and its re. moral from Shiloh, Samuel a Levite, trained as a [[Nazarite]] and called as a prophet, was privileged to "come near" Jehovah. The Nazarite vow gave a kind of priestly consecration to "stand before" Him, as in the case of the [[Rechabites]] (&nbsp;Amos 2:11; &nbsp;Jeremiah 35:4; &nbsp;Jeremiah 35:19; &nbsp;1 Chronicles 2:55). The independent order of prophets whose schools began with Samuel served as a counterpoise to the priests, who might have otherwise become a narrow caste. Under apostate kings the priests themselves fell into the worship of Baal and the heavenly hosts (&nbsp;Jeremiah 2:8; &nbsp;Jeremiah 8:1-2). The prophets who ought to have checked joined in the idolatry (&nbsp;Jeremiah 5:31). After [[Shiloh]] [[Nob]] became the seat of the tabernacle (&nbsp;1 Samuel 21:1). </p> <p> Saul's massacre of priests there (&nbsp;1 Samuel 22:17-18) drove [[Abiathar]] to David (&nbsp;1 Samuel 23:6; &nbsp;1 Samuel 23:9), then at Saul's death 3,700 under [[Jehoiada]] and [[Zadok]] (&nbsp;1 Chronicles 12:27-28). From all quarters they flocked to bring up the ark to [[Zion]] (&nbsp;1 Chronicles 15:4). The Levites under [[Benaiah]] and Jahaziel, priests with the trumpets, ministered round it in sacred music and psalms; but the priests generally ministered in the sacrificial system at the tabernacle at [[Gibeon]] (&nbsp;1 Chronicles 16:5-6; &nbsp;1 Chronicles 16:37-39; &nbsp;1 Chronicles 21:29; &nbsp;2 Chronicles 1:3). David purposed, and [[Solomon]] at length accomplished, the union of the two services in the one temple at Jerusalem. After the return from Babylon the Levites took a leading part with the priests in teaching the people (&nbsp;Nehemiah 8:1-13). </p> <p> The mercenary spirit, of many priests, and their low estimation as "contemptible and base before all the people," Malachi glances at (&nbsp;Malachi 2:8-9; &nbsp;Malachi 1:10). Their former idolatry had given place to covetousness. They had sunk so low under [[Antiochus]] [[Epiphanes]] that [[Jason]] ''(The Paganized Form Of Joshua)'' and others forsook the law for Gentile practices. Some actually ran naked in the circus opened in Jerusalem (&nbsp;2 [[Maccabees]] 4:13-14). Under the Maccabean struggle faithfulness to the law revived. At Pompey's siege of Jerusalem they calmly carried on their ministrations in the temple, until slain in the act of sacrificing (Josephus, Ant. 14:4, section 3; B. J., 1:7, section 5). Through the deteriorating effects of Herod's and the Roman governor's frequently changing the high priests at will, and owing to Sadduceeism becoming the prevailing sentiment of the chief priests in the times of the [[Gospels]] and Acts (&nbsp;Acts 4:1; &nbsp;Acts 4:6; &nbsp;Acts 5:17), selfishness and unscrupulous ambition and covetousness became their notorious characteristics (&nbsp;Luke 10:31). </p> <p> In the last Roman war the lowest votaries of the [[Zealots]] were made high priests (Josephus, B. J. 4:3, section 6; 6:8, section 3; 5, section 4). From a priest Titus received the lamps, gems, and costly garments of the temple. The rabbis rose as the priests went down. The only distinction that now these receive is the redemption money of the firstborn, the right of taking the law from the chest, and of pronouncing the benediction in the synagogue. From some of the "great company of the priests" who became "obedient to the faith," the occurrences in &nbsp;Matthew 27:51; &nbsp;Matthew 27:62-66, the rending of the veil and the application to [[Pilate]] as to securing the sepulchre, were learned and recorded. These events doubtless tended to their own conversion. </p>

<div> '''1: '''''Ἱερεύς''''' ''' (Strong'S #2409 — Noun Masculine — hiereus — hee-er-yooce' ) </div> <p> "one who offers sacrifice and has the charge of things pertaining thereto," is used (a) of a "priest" of the pagan god Zeus, &nbsp;Acts 14:13; (b) of Jewish "priests," e.g., &nbsp;Matthew 8:4; &nbsp;12:4,5; &nbsp;Luke 1:5 , where allusion is made to the 24 courses of "priests" appointed for service in the Temple (cp. &nbsp;1 Chronicles 24:4 ff.); &nbsp;John 1:19; &nbsp;Hebrews 8:4; (c) of believers, &nbsp;Revelation 1:6; &nbsp;5:10; &nbsp;20:6 . Israel was primarily designed as a nation to be a kingdom of "priests," offering service to God, e.g., &nbsp;Exodus 19:6; the [[Israelites]] having renounced their obligations, &nbsp;Exodus 20:19 , the Aaronic priesthood was selected for the purpose, till Christ came to fulfil His ministry in offering up Himself; since then the Jewish priesthood has been abrogated, to be resumed nationally, on behalf of Gentiles, in the millenial kingdom, Is. 61:6; 66:21. Meanwhile all believers, from Jews and Gentiles, are constituted "a kingdom of priests," &nbsp;Revelation 1:6 (see above), "a holy priesthood," &nbsp; 1 Peter 2:5 , and "royal," &nbsp;1 Peter 2:9 . The NT knows nothing of a sacerdotal class in contrast to the laity; all believers are commanded to offer the sacrifices mentioned in &nbsp;Romans 12:1; &nbsp;Philippians 2:17; &nbsp;4:18; &nbsp;Hebrews 13:15,16; &nbsp;1 Peter 2:5; (d) of Christ, &nbsp;Hebrews 5:6; &nbsp;7:11,15,17,21; &nbsp;8:4 (negatively); (e) of Melchizedek, as the forshadower of Christ, &nbsp; Hebrews 7:1,3 . </p> <div> '''2: '''''Ἀρχιερεύς''''' ''' (Strong'S #749 — Noun Masculine — archiereus — ar-khee-er-yuce' ) </div> <p> designates (a) "the high priests" of the Levitical order, frequently called "chief priests" in the NT, and including "ex-high priests" and members of "high priestly" families, e.g., &nbsp;Matthew 2:4; &nbsp;16:21; &nbsp;20:18; &nbsp;21:15; in the singular, a "high priest," e.g., Abiathar, &nbsp;Mark 2:26; [[Annas]] and Caiaphas, &nbsp;Luke 3:2 , where the RV rightly has "in the high priesthood of A. and C." (cp. &nbsp;Acts 4:6 ). As to the combination of the two in this respect, Annas was the "high priest" from A.D. 7-14, and, by the time referred to, had been deposed for some years; his son-in-law, Caiaphas, the fourth "high priest" since his deposition, was appointed about A.D. 24. That Annas was still called the "high priest" is explained by the facts (1) that by the [[Mosaic]] law the high priesthood was held for life, &nbsp;Numbers 35:25; his deposition was the capricious act of the Roman procurator, but he would still be regarded legally and religiously as "high priest" by the Jews; (2) that he probably still held the office of deputy-president of the Sanhedrin (cp. &nbsp;2 Kings 25:18 ); (3) that he was a man whose age, wealth and family connections gave him a preponderant influence, by which he held the real sacerdotal power; indeed at this time the high priesthood was in the hands of a clique of some half dozen families; the language of the writers of the Gospels is in accordance with this, in attributing the high priesthood rather to a caste than a person; (4) the "high priests" were at that period mere puppets of Roman authorities who deposed them at will, with the result that the title was used more loosely than in former days. </p> &nbsp;Leviticus 4:15,16&nbsp;Hebrews 5:1-4&nbsp;8:3&nbsp;9:7,25&nbsp;Hebrews 10:11&nbsp;Hebrews 4:15&nbsp;5:5,10&nbsp;6:20&nbsp;7:26&nbsp;8:1,3&nbsp; Hebrews 4:14&nbsp;Hebrews 10:21&nbsp;Hebrews 2:17&nbsp;Hebrews 3:1&nbsp;Hebrews 5:10&nbsp;Hebrews 7:28&nbsp;Hebrews 5:6,10&nbsp;Hebrews 5:4,5&nbsp;Hebrews 2:17&nbsp;10:5&nbsp;Hebrews 8:3&nbsp;9:12,14,27,28&nbsp;10:4-12&nbsp;Hebrews 4:14&nbsp;8:2&nbsp;9:11,12,24&nbsp;10:12,19&nbsp;Hebrews 2:18&nbsp;4:15&nbsp;7:25&nbsp;8:6&nbsp;9:15,24&nbsp;Acts 4:6

<p> A person set apart for the performance of sacrifice, and other offices and ceremonies of religion. Before the promulgation of the law of Moses, the first-born of every family, the fathers, the princes, and the kings, were priests. Thus Cain and Abel, Noah, Abraham, Melchizedec, Job, Isaac, and Jacob, offered themselves their own sacrifices. Among the Israelites, after their departure from Egypt, the priesthood was confined to one tribe, and it consisted of three orders, the high-priest, priests, and Levites. The priesthood was made hereditary in the family of Aaron; and the first-born of the oldest branch of that family, if he had no legal blemish, was always the high-priest. This divine appointment was observed with considerable accuracy till the Jews fell under the dominion of the Romans, and had their faith corrupted by a false philosophy. Then, indeed, the high-priesthood was sometimes set up to sale, and, instead of continuing for life, as it ought to have done, it seems, from some passages in the New Testament, to have been nothing more than an annual office. </p> <p> There is sufficient reason, however, to believe, that it was never disposed of but to some descendant of Aaron capable of filling it, had the older branches been extinct. (For the consecration and offices of the Jewish priesthood, we refer our readers to the books of Moses.) In the time of David, the inferior priests were divided into twenty-four companies, who were to serve in rotation, each company by itself, for a week. The order in which the several courses were to serve was determined by lot; and each course was, in all succeeding ages, called by the name of its original chief. It has been much disputed, whether in the Christian church there be any such officer as a priest, in the proper sense of the word. If the word priest be taken to denote a person commissioned by divine authority to offer up a real sacrifice to God, we may justly deny that there is a priest upon earth. Under the Gospel, there is but one priest, which is Christ: and but one sacrifice, that of the cross. The church of Rome, however, erroneously believe their priests to be empowered to offer up to the Divine Majesty a real proper sacrifice, as were the priests under the Old Testament. [[Ecclesiastical]] history informs us that, in the second century, some time after the feign of the emperor Adrian, when the Jews, by the second destruction of Jerusalem, were bereaved of all hopes of the restoration of their government to its former lustre, the notion that the ministers of the Christian church succeeded to the character and prerogatives of the Jewish priesthood, was industriously propagated by the Christian doctors; and that, in consequence, the bishops claimed a rank and character similar to that of the Jewish high-priest; the presbyters to that of the priests; and the deacons to that of the Levites. </p> <p> One of the pernicious effects of this groundless comparison and pretension seems to have been, the introduction of the idea of a real sacrifice in the Christian church, and of sacrificing priests. In the church of England, the word priest is retained to denote the second order in her hierarchy, but we believe with very different significations, according to the different opinions entertained of the Lord's supper. Some few of her divines, of great learning, and of undoubted protestantism, maintain that the Lord's supper is a commemorative and eucharistical sacrifice. These consider all who are authorized to administer that sacrament as in the strictest sense priests. Others hold the Lord's supper to be a feast upon the one sacrifice, once offered on the cross; and these, too, must consider themselves as clothed with some kind of priesthood. Great numbers, however, of the English clergy, perhaps the majority, agree with the church of Scotland, in maintaining that the Lord's supper is a rite of no other moral import than the mere commemoration of the death of Christ. These cannot consider themselves as priests in the rigid sense of the word, but only as presbyters, of which the word priest is a contraction of the same import with elder. </p> <p> See [[Lord'S Supper]]  </p>

<p> &nbsp;Luke 10:31 (c) This clergyman represents the fact that religion has no remedy for the man who has fallen among thieves in his life, and has been robbed of his peace, his joy and his soul's welfare. The Levite represents Christian workers, so-called, who have plenty of religion to give, but no [[Christ]] The Good [[Samaritan]] represents the Lord [[Jesus]] Himself who alone has the remedy for fallen men. </p>

<p> ''''' prēst ''''' ( כּהן , <i> ''''' kōhēn ''''' </i> , "priest," "prince," "minister"; ἱερεύς , <i> ''''' hiereús ''''' </i> ἀρχιερεύς , <i> ''''' archiereús ''''' </i> ; for ἱερεὺς μέγας , <i> ''''' hiereús ''''' </i> <i> ''''' mégas ''''' </i> , of &nbsp; Hebrews 10:21 , see Thayer's <i> Lexicon </i> , under the word ἱερεύς , <i> ''''' hiereús ''''' </i> : </p> <p> I. Nature Of The Priestly Office </p> <p> 1. Implies Divine Choice </p> <p> 2. Implies [[Representation]] </p> <p> 3. Implies [[Offering]] Sacrifice </p> <p> 4. Implies [[Intercession]] </p> <p> II. The Two Great Priests Of The Old Testame NT, Melchizedek And Aaron </p> <p> III. Priestly Functions And Character </p> <p> 1. A S trictly [[Religious]] Order </p> <p> 2. Priestism Denied </p> <p> 3. The High Priest's Qualifications </p> <p> 4. [[Symbolism]] of Aaron's [[Rod]] </p> <p> IV. [[Consecration]] Of Aaron And His Sons (EXODUS 29; &nbsp;Leviticus 8 ) </p> <p> 1. Symbolism of Consecration </p> <p> 2. Type and Archetype </p> <p> [[Literature]] </p> <p> A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles (&nbsp;Acts 14:13 ), to those of the Jews (&nbsp;Matthew 8:4 ), to Christ (&nbsp;Hebrews 5:5 , &nbsp;Hebrews 5:6 ), and to Christians (&nbsp;1 Peter 2:9; &nbsp;Revelation 1:6 ). The office of priest in Israel was of supreme importance and of high rank. The high priest stood next the monarch in influence and dignity. Aaron, the head of the priestly order, was closely associated with the great lawgiver, Moses, and shared with him in the government and guidance of the nation. It was in virtue of the priestly functions that the chosen people were brought into near relations with God and kept therein. Through the ministrations of the priesthood the people of Israel were instructed in the doctrine of sin and its expiation, in forgiveness and worship. In short, the priest was the indispensable source of religious knowledge for the people, and the channel through which spiritual life was communicated. </p> I. Nature of the Priestly Office. <p> <b> 1. Implies Divine Choice: </b> </p> <p> The Scriptures furnish information touching this point. To them we at once turn. Priesthood implies choice. Not only was the office of divine institution, but the priest himself was divinely-appointed thereto. "For every high priest, being taken from among men, is appointed for men in things pertaining to God.... And no man taketh the honor unto himself, but when he is called of God, even as was Aaron" (&nbsp;Hebrews 5:1 , &nbsp;Hebrews 5:4 ). The priest was not elected by the people, much less was he self-appointed. Divine selection severed him from those for whom he was to act. Even our Great High Priest, Jesus Christ, came not into the world unsent. He received His commission and His authority from the fountain of all sovereignty. At the opening of His earthly ministry He said, "He anointed me.... He hath sent me" (&nbsp;Luke 4:18 ). He came bearing heavenly credentials. </p> <p> <b> 2. Implies Representation: </b> </p> <p> It implies the principle of representation. The institution of the office was God's gracious provision for a people at a distance from Him, who needed one to appear in the divine presence in their behalf. The high priest was to act for men in things pertaining to God, "to make propitiation for the sins of the people" (&nbsp;Hebrews 2:17 ). He was the mediator who ministered for the guilty. "The high priest represented the whole people. All Israelites were reckoned as being in him. The prerogative held by him belonged to the whole of them (&nbsp;Exodus 19:6 ), but on this account it was transferred to him because it was impossible that all Israelites should keep themselves holy as became the priests of Yahweh" (Vitringa). That the high priest did represent the whole congregation appears, first, from his bearing the tribal names on his shoulders in the onyx stones, and, second, in the tribal names engraved in the twelve gems of the breastplate. The divine explanation of this double representation of Israel in the dress of the high priest is, he "shall bear their names before [[Yahweh]] upon his two shoulders for a memorial" (&nbsp;Exodus 28:12 , &nbsp;Exodus 28:19 ). Moreover, his committing heinous sin involved the people in his guilt: "If the anointed priest shall sin so as to bring guilt on the people" (&nbsp;Leviticus 4:3 ). The [[Septuagint]] reads, "If the anointed priest shall sin so as to make the people sin." The anointed priest, of course, is the high priest. When he sinned the people sinned. His official action was reckoned as their action. The whole nation shared in the trespass of their representative. The converse appears to be just as true. What he did in his official capacity, as prescribed by the Lord, was reckoned as done by the whole congregation: "Every high priest ... is appointed for men" (&nbsp;Hebrews 5:1 ). </p> <p> <b> 3. Implies Offering Sacrifice: </b> </p> <p> It implies the offering of sacrifice. Nothing is clearer in Scripture than this priestly function. It was the chief duty of a priest to reconcile men to God by making atonement for their sins; and this he effected by means of sacrifice, blood-shedding (&nbsp;Hebrews 5:1; &nbsp;Hebrews 8:3 ). He would be no priest who should have nothing to offer. It was the high priest who carried the blood of the sin offering into the Most Holy Place and who sprinkled it seven times on and before the mercy-seat, thus symbolically covering the sins of the people from the eyes of the Lord who dwelt between the cherubim (&nbsp;Psalm 80:1 ). It was he also who marked the same blood on the horns of the altar of burnt offering in the Court of the Tabernacle, and on those of the golden altar, that the red sign of propitiation might thus be lifted up in the sight of Yahweh, the righteous Judge and Redeemer. </p> <p> <b> 4. Implies Intercession: </b> </p> <p> It implies intercession. In the priestly ministry of Aaron and his sons this function is not so expressly set forth as are some of their other duties, but it is certainly included. For intercession is grounded in atonement. There can be no effective advocacy on behalf of the guilty until their guilt is righteously expiated. The sprinkling of the blood on the mercy-seat served to cover the guilt from the face of God, and at the same time it was an appeal to Him to pardon and accept His people. So we read that after Aaron had sprinkled the blood he came forth from the sanctuary and blessed Israel (&nbsp;Leviticus 9:22-24; &nbsp;Numbers 6:22-27 ). </p> II. The Two Great Priests of the Old Testament, Melchizedek and Aaron: <p> These were Melchizedek and Aaron. No others that ever bore the name or discharged the office rank with these, save, of course, the Lord Jesus Christ, of whom they were distinguished types. Of the two, Melchizedek was the greater. There are two reasons why they are to be considered chiefs: first, because they are first in their respective orders. Melchizedek was not only the head of his order, but he had no successor. The office began and terminated with him (&nbsp;Hebrews 7:3 ). The ordinary priests and the Levites depended for their official existence on Aaron. Apart from him they would not be priests. Second, the priesthood of Christ was typified by both. The office is summed up and completed in Him. They were called and consecrated that they might be prophecies of Him who was to come and in whom all priesthood and offering and intercession would find its ample fulfillment. In the Epistle to the Hebrews the priesthood of both these men is combined and consummated in Christ. But let it be noted that while He is of the order of Melchizedek He exercises the office after the pattern of Aaron. He perfects all that Aaron did typically, because He is the true and the real Priest, while Aaron is but a figure. </p> III. Priestly Functions and Character. <p> <b> 1. A S trictly Religious Order: </b> </p> <p> These are minutely prescribed in the Law. In the institution of the office the Lord's words to Moses were, "Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office" (&nbsp;Exodus 28:1 the King James Version). Their duties were strictly religious. They had no political power conferred upon them. Their services, their dependent position, and the way in which they were sustained, i.e. by the free gifts of the people, precluded them from exercising any undue influence in the affairs of the nation. It is true that in process of time the high office degenerated, and became a thing of barter and sale in the hands of unscrupulous and corrupt men, but as originally appointed the priesthood in Israel was not a caste, nor a hierarchy, nor a political factor, but a divinely-appointed medium of communication between God and the people. </p> <p> <b> 2. Priestism Denied: </b> </p> <p> The Hebrew priests in no wise interfered with the conscience of men. The Hebrew worshipper of his own free will laid his hand on the head of his sacrifice, and confessed his sins to God alone. His conscience was quite free and untrammeled. </p> <p> <b> 3. The High Priest's Qualifications: </b> </p> <p> There were certain duties which were peculiar to the high priest. He alone could wear the "garments for glory and for beauty." To him alone it pertained to enter the Most Holy Place and to sprinkle the blood of the sin offering on the mercy-seat. To him alone it pertained to represent the congregation before the Lord as mediator, and to receive the divine communications. He was to be ceremonially pure and holy. He must be physically perfect. Any defect or deformity disqualified a member of the priestly family from performing the duties of the office (&nbsp;Leviticus 21:17-21 ). The Law spoke with the utmost precision as to the domestic relations of the high priest. He could marry neither a widow, nor a divorced woman, nor one polluted, nor a harlot; only a virgin of his own people, a Hebrew of pure extraction, could become his wife (&nbsp;Leviticus 21:14 , &nbsp;Leviticus 21:15 ). Nor was he to come in contact with death. He must not rend his clothes, nor defile himself, even for his father or his mother (&nbsp;Leviticus 21:10 , &nbsp;Leviticus 21:11 ). His sons might defile themselves for their kin, but the high priest must not. For he was the representative of life. Death did not exist for him, in so far as he was a priest. God is the Ever-Living, the Life-Giving; and His priest, who had "the crown of the anointing oil of his God upon him," had to do with life alone. </p> <p> <b> 4. Symbolism of Aaron's Rod: </b> </p> <p> Adolph [[Saphir]] believes there is deep significance in the miracle of Aaron's rod that budded and bare almonds (&nbsp;Numbers 17:1-13 ). It was a visible sign of the legitimacy of Aaron's priesthood and a confirmation of it, and a symbol of its vitality and fruitfulness. The twelve rods of the tribes were dead sticks of wood, and remained dead; Aaron's alone had life and produced blossoms and fruit. It was the emblem of his office which correlated itself with life, and had nothing to do with death. </p> IV. Consecration of Aaron and His Sons (&nbsp;Exodus 29; &nbsp;Leviticus 8 ). <p> The process of the consecration is minutely described and is worthy of a more detailed and careful study than can here be given it. Only the more prominent features are noticed. </p> <p> (1) Both the high priest and his sons were together washed with water (&nbsp;Exodus 29:4 ). But when this was done, the high priest parted company with his sons. (2) Next, Aaron was arrayed in the holy and beautiful garments, with the breastplate over his heart, and the holy crown on his head, the mitre, or turban, with its golden plate bearing the significant inscription, "Holy to Yahweh." This was Aaron's investiture of the high office. (3) He was then anointed with the precious oil. It is noteworthy that Moses <i> poured </i> the oil on his head. When he anointed the tabernacle and its furniture he <i> sprinkled </i> the oil, but in Aaron's case there was a profusion, an abundance in the anointing (&nbsp; Psalm 133:2 ). (4) After the anointing of the high priest the appointed sacrifices were offered (&nbsp;Exodus 29:10 ff). Up to this point in the ceremony Aaron was the principal figure, the sons having no part save in the bathing. But after the offerings had been made the sons became prominent participants in the ceremonies, sharing equally with the high priest therein. </p> <p> (5) The blood of the offering was applied to the person of father and sons alike (&nbsp;Exodus 29:20 , &nbsp;Exodus 29:21 ). On the tip of the right ear, on the thumb of the right hand, and on the great toe of the right foot was the consecrating blood-mark set. </p> <p> <b> 1. Symbolism of Consecration: </b> </p> <p> The significance of this action should not escape the reader. The whole person and career of the priest were thus brought under power of the blood. He had a blood-stained ear that he might hear and obey the divine injunctions, that he might understand the word of Yahweh and interpret it to the people. His will was brought into subjection to the will of His Lord that he might be a faithful minister in things pertaining to God. He had a blood-stained hand that he might execute, rightly and efficiently, the services of the sanctuary and the duties of his great office. He had likewise a blood-stained foot that he might walk in the statutes and commandments of the Lord blameless, and tread the courts of the Lord's house as the obedient servant of the Most High. Sacrificial blood, the blood of atonement, is here, as everywhere else, the foundation for saints and sinners, for priests and ministers alike, in all their relations with God. </p> <p> <b> 2. Type and Archetype: </b> </p> <p> The priests of Israel were but dim shadows, obscure sketches and drafts of the one Great Priest of God, the Lord Jesus Christ. Without drawing out at length the parallelism between the type and the archetype, we may sum up in a few brief sentences the perfection found in the priestly character of Christ: (1) Christ as Priest is appointed of God (&nbsp;Hebrews 5:5 ). (2) He is consecrated with an oath (&nbsp;Hebrews 7:20-22 ). (3) He is sinless (&nbsp;Hebrews 7:26 ). (4) His priesthood is unchangeable (&nbsp;Hebrews 7:23 , &nbsp;Hebrews 7:24 ). (5) His offering is perfect and final (&nbsp;Hebrews 9:25-28; &nbsp;Hebrews 10:12 ). (6) His intercession is all-prevailing (&nbsp;Hebrews 7:25 ). (7) As God and man in one Person He is a perfect Mediator (&nbsp;Hebrews 1:1-14; 2). See [[Christ]] , [[Offices]] Of , V. </p> Literature. <p> Smith, <i> Db </i> ; <i> Hdb </i> ; P. Fairbairn, <i> [[Typology]] of Scripture </i> , II; Soltau, <i> [[Exposition]] of the Tabernacle; the Priestly [[Garments]] and the Priesthood </i> ; Martin, <i> Atonement </i> ; A.B. Davidson, <i> Hebrews </i> ; Moorehead, <i> Mosaic Institutions </i> . </p>