Priest

VIEW:29 DATA:01-04-2020

PRIEST (In NT).—‘Priest’ (Gr. hiereus) is employed in the NT to denote anyone whose function it is to offer a religious sacrifice. 1. It is used of a Gentile priesthood in Act_14:15 (‘the priest of Jupiter’), and also in Heb. as applied to the ‘order of Melchizedek’ (Act_5:8; Act_5:10, Act_7:1 ff.), for Melchizedek, it is evident, was not merely a pre-Aaronic but a Gentile priest.
2. It is constantly employed to denote the members of the Jewish priesthood in their various ranks and functions. The ordinary officiating priests of the Temple come before us discharging the same offices of which we read in the OT. They burn incense (Luk_1:5; Luk_1:8), present the sacrificial offerings (Mat_12:5, cf. Num_28:9-10), effect the ceremonial cleansing of the leper (Mat_8:4 = Mar_1:44 = Luk_5:14; cf. Luk_17:14). The high priest (archiereus) appears as president of the Sanhedrin (Mat_26:57 ||, Act_5:27; Act_7:1; Act_23:2 etc.), and as entering every year on the Day of Atonement into the Most Holy Place with his offering of blood (Heb_9:25). Most frequently of all the word occurs in the plural form ‘chief priests’ (archiereis), an expression that probably designates a high-priestly party consisting of the high priest proper, the ex-high priests, and the members of those privileged families from which the high priests were drawn.
3. In the Ep. to the Hebrews Christ is described as both priest and high priest, but the fact that Melchizedek (wh. see), the chosen type of His eternal priesthood, is also described by the same two terms (cf. Heb_5:6 with Heb_5:10, Heb_6:20 with Heb_7:1) shows that no distinction in principle is to be thought of, and that Christ is called a high priest simply to bring out the dignity of His priesthood. This conception of Christ as a priest is clearly stated in no other book of the NT, though suggestions of it appear elsewhere, and esp. in the Johannine writings (e.g. Joh_17:19, Rev_1:13). In Heb. it is the regulating idea in the contrast that the author works out with such elaboration between the Old and the New Covenants. He thinks of a mediating priest as essential to a religion, and his purpose is to show the immense superiority in this respect of the new religion over the old. He finds certain points of contact between the priesthood of Aaron and that of Christ. This, indeed, was essential to his whole conception of the Law as having a shadow of the good things to come (Heb_10:1), and of the priests who offer gifts according to the Law as serving ‘that which is a copy and shadow of the heavenly things’ (Heb_8:5). Christ, e.g., was Divinely called and commissioned, even as Aaron was (Heb_5:4; Heb_5:6). He too was taken from among men, was tempted like His fellows, learned obedience through suffering, and so was qualified by His own human sympathies to be the High Priest of the human race (Heb_4:15 ff., Heb_5:1 ff.). But it is pre-eminently by way of antithesis and not of likeness that the Aaronic priesthood is used to illustrate the priesthood of Christ. The priests of the Jewish faith were sinful men (Heb_5:3), while Jesus was absolutely sinless (Heb_4:15). They were mortal creatures, ‘many in number, because that by death they are hindered from continuing’ (Heb_7:23), while Jesus ‘abideth for ever,’ and so ‘hath his priesthood unchangeable’ (Heb_7:24). The sacrifices of the Jewish Law were imperfect (Heb_10:1 ff.); but Christ ‘by one offering hath perfected for ever them that are being sanctified’ (Heb_10:14). The sanctuary of the old religion was a worldly structure (Heb_9:1), and so liable to destruction or decay; but Christ enters ‘into heaven itself, now to appear before the face of God for us’ (Heb_9:24).
And this contrast between the priesthood of Aaron and the priesthood of Christ is brought to a head when Jesus is declared to be a priest—not after the order of Aaron at all, but after the order of Melchizedek (Heb_7:11 ff.). ‘Order,’ it must be kept in mind, does not here refer to ministry, but to the high priest’s personality—a fact which, when clearly perceived, saves us from much confusion in the interpretation of this Epistle. The distinctive order of Christ’s priesthood is found in His own nature, above all in the fact that He is ‘a priest for ever.’ The Melchizedek high priest is conceived of all through as performing the same kind of priestly acts as were discharged by the high priests of the house of Aaroo; but the quality of His Person is quite different, and this completely alters the character of His acts, raising them from the realm of copies and shadows to that of absolute reality and eternal validity (cf. A. B. Davidson, Hebrews, 149).
It is a mistake, therefore, to attempt, as some do, to distinguish between an Aaronic priesthood exercised by Christ on earth and a Melchizedek priesthood exercised by Him in heaven; and equally a mistake to attempt to confine His priestly ministry to a work of mediation and intercession that begins after His exaltation. No doubt it is true that His priestly work is not consummated until He enters into God’s presence in the heavenly places, but all that the writer has previously set forth as bearing upon His priesthood must be borne in mind. It was by His life on earth, by the obedience He learned and the human sympathy He gained, that Christ was qualified to be the high priest of men. Moreover, every high priest ‘must have somewhat to offer,’ and the ‘somewhat’ of Jesus was Himself, yielded up on earth in a life of perfect obedience (Heb_5:3; Heb_5:9) and an atoning death of spotless self-sacrifice (Heb_9:11-16; Heb_9:28). It was with this priestly offering of His life and death, and in virtue of it, that Jesus entered into the presence of God (Heb_9:24) as the ‘mediator of a new covenant’ (v. 15) and the ever-living Intercessor (Heb_7:25), and so secured for us our access with boldness unto the throne of grace (Heb_4:16, Heb_10:18-22).
4. According to the teaching of the NT, the Church is a priestly institution, and all believers are themselves priests. The OT idea that Israel was ‘a kingdom of priests unto God’ (Exo_19:5) is transferred in precise terms to God’s people under the New Dispensation. They are ‘a royal priesthood’ (1Pe_2:9); Christ has made them to be ‘a kingdom of priests unto God and his Father’ (Rev_1:6; Rev_5:10). Again, they are referred to by these same two writers as ‘a holy priesthood’ (1Pe_2:5), ‘priests of God and of Christ’ (Rev_20:6). And though the author of Heb. does not so describe them in set language, it follows from his way of speaking that he regards all Christ’s people as priests. When he says in the passage fast cited (Heb_10:19-22) that they have boldness to enter into the Holy Place by a new and living way through the veil, it seems evident that he is thinking of those who draw near to God, by the blood of Jesus and in fulness of faith, as a company of worshipping priests; for under the old economy, which serves him at so many points as a type of the new, it was priests alone who could pass through the curtain into the Holy Place. It is the same idea, probably, that meets us in St. Paul when he speaks of our ‘access’ (Rom_5:2), our ‘access in one Spirit unto the Father’ (Eph_2:16), our ‘access in confidence through our faith’ in Christ (Eph_3:12). And it is nothing more than a carrying out of this same conception that all believers belong to a holy priesthood, when St. Peter writes of the ‘spiritual sacrifices’ which we are called to offer up (1Pe_2:5); and St. Paul beseeches us to present our bodies a living sacrifice (Rom_12:1); and the author of Heb. bids us offer to God the sacrifice of praise (Heb_13:15), or declares that God is well pleased with such sacrifices as kindly deeds and gifts of Christian liberality (Heb_13:16); and the seer of the Apocalypse speaks of the prayers of all the saints as rising up like incense from the golden altar before the throne (Rev_8:3).
5. It is a noteworthy fact that the NT never describes the Christian ministry as a priesthood, or the individual minister as a priest, except in the general sense in which these terms are applicable to all believers—a fact which is all the more significant when we consider how frequently both the minister and the ministry are referred to. In particular, there is no trace in the NT of the later idea that in the Lord’s Supper a sacrifice of propitiation is offered to God, much less that this sacrifice is presented through the mediation of an official priesthood. The two terms ‘presbyter’ (presbyteros) and ‘priest’ (hiereus), which came to be confounded by and by, were at first kept absolutely apart. Thus, so far as the NT is concerned, it is only in an etymological sense that it can be said that ‘presbyter is priest writ large.’
J. C. Lambert.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

Hebrew kohen; Greek hiereus. There are four characteristics of the priest. He was
(1) chosen of God;
(2) the property of God;
(3) holy to God;
(4) he offered gifts to God, and took back gifts from God (Heb_5:1-4).
Num_16:5, "Jehovah's ... holy ... chosen ... come near": Num_16:40, "offering incense" (symbolizing the people's prayers, Psa_141:2; Rev_8:3) is exclusively the priest's duty (2Ch_26:18). All Israel was originally chosen as a kingdom of "priests" to the Gentile world (Exo_19:6); but Israel renounced the obligation through fear of too close nearness to God. (Exo_20:16), and God accepted their renunciation (Deu_18:16-17; Deu_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 (Isa_61:6; Isa_66:21). All the elect saints (not ministers as such) from Jews and Gentiles are meantime called to be priests unto God (1Pe_2:5; 1Pe_2:9), and being transfigured shall reign with Christ as king priests (Rev_1:6; Rev_5:10; Rev_20:6).
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" (Heb_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 (Heb_7:23; Heb_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.
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 (Num_16:9-10); his doom warns all Christian ministers who, not content with the ministry, usurp Christ's intransmissible priesthood (Heb_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 1Co_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. Num_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.
Kohen is from an Arabic root, "draw hear," or else kaahan "to present" (Exo_19:22; Exo_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" (Num_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 (Num_16:5; Num_17:5), and bringing back from God blessing and peace (Lev_9:22-23; Num_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 (Heb_10:19-22; Rom_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 (Heb_7:27), and laying aside his magnificent robes of office for plain linen.
Kohanim (Kohan, plural) is applied to David's sons (1Sa_8:18), probably an honorary, titular priesthood, enabling them to wear the ephod (the badge of a priest, 1Sa_22:18) in processions (2Sa_6:14) and join the Levites in songs and dances. Keil explains it "confidants" with the king, as the priests were with God; 1Ki_4:5, "the king's friend." David's sons were "at the hand of the king" (margin 1Ch_18:17, compare 1Ch_25:2), presenting others to him, as the priest was mediator presenting others to God. But the use of kohanim in 1Ch_25:16, just before 1Ch_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 1Ki_4:5, "principal officer."
The genealogy, Luke 3, includes many elsewhere priests: Levi, Eliezer, Malchi, Jochanan, Mattathias, Heli (compare Zec_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" (Gen_27:15; Gen_37:3). Joseph was thus the sacerdotal, dedicated ("separated") one, the "Nazarite" (nazir) "from, or among, his brethren" (Gen_49:26; Deu_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.)
Job (Job_1:5), Jethro (Exo_2:16; Exo_3:1), and Balaam represent the patriarchal priest (Num_23:2). At the Exodus no priest caste as yet existed. Yet sacrifices continued, and therefore some kind of priest (Exo_5:1-3; Exo_19:22). The head of the tribe, or the firstborn as dedicated to Jehovah (Exo_13:2; Num_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" (Exo_24:5-6; Exo_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; Lev_1:5 implies the offerer slew the sacrifice.
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 (Exo_40:23-29; Exo_40:31-32). But at the consecration of Aaron and his sons Moses officiated as priest for the last time (Lev_8:14-29; Exo_29:10-26). The "young men" (Exo_24:5; compare Jdg_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 (Lev_8:6; Exo_29:4; Exo_29:7; Exo_29:10; Exo_29:18; Exo_29:20; Exo_30:23-33); so all Christians as king priests (Heb_10:22; Eph_5:26), and anointed by sprinkling with the perfumed precious oil (Lev_8:4; Lev_8:18; Lev_8:21-23; Lev_8:30), but over Aaron it was poured until it descended to his skirts (Lev_8:12; Psa_133:2); this anointing of the priest (symbolizing the Holy Spirit) followed the anointing of the sanctuary and vessels (Exo_28:41; Exo_29:7; Exo_30:30; Exo_40:15).
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, Isa_1:5; Psa_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 (Lev_8:2; Lev_8:26; Exo_29:2-3; Exo_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 (Exo_29:9; 2Ch_13:9 margin).
Moses, as representing God, consecrated, exercising for the time a higher priesthood than the Aaronic; so he is called priest (Psa_99:6). The consecration was transmitted from father to son without needing renewal. The dress was linen drawers "to cover their nakedness" (Exo_20:26; Exo_28:39-40; Exo_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 Joh_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 (Eze_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" (Exo_31:10; Exo_35:19; Exo_39:41; Exo_28:35; Exo_28:39; Lev_16:4) were not, as Smith's Dictionary supposes, simpler, but were "garments of office."
They laid aside these for ordinary garments outside the sanctuary (Eze_42:14). They drank no wine in ministering (Lev_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 (Exo_3:5; Jos_5:15). The ephod, originally the high priest's (Exo_28:6-12; Exo_39:2-5), was subsequently assumed by the priests (1Sa_22:18) and those taking part in religious processions (2Sa_6:14). Except for the nearest relatives they were not to mourn for the dead (Lev_21:1-5, the highest earthly relationships were to be surrendered for God: Deu_33:9-10) nor to shave the head as pagan priests did, nor make cuttings in the flesh (Lev_19:28). The priest was to be without bodily defect, symbolizing mental and moral soundness (Lev_21:7; Lev_21:14; Lev_21:17-21).
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 (Ezr_2:62; Neh_7:64); the mothers as well as the fathers were named. The priests' duty was to keep the altar fire ever burning (Lev_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 (Exo_29:38-44; Exo_27:20-21; Lev_24:2; 2Ch_13:11). They were always ready to do the priestly office for any worshipper (Lev_1:5; Lev_2:2; Lev_2:9; Lev_3:11; Lev_12:6; 1Sa_2:13).
The priest administered the water of jealousy to the suspected wife and pronounced the curse (Num_5:11-31). Declared clean or unclean, and purified ceremonially, lepers (Leviticus 13; 14; Mar_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" (Mal_2:7; Lev_10:10-11; Deu_24:8; Deu_33:10; Jer_18:18; Hag_2:11; 2Ch_15:3; 2Ch_17:7-9; Eze_44:23-24). They covered the ark and sanctuary vessels with a scarlet cloth before the Levites might approach them (Num_4:5-15).
They blew the "alarm" for marching, with the long silver trumpets which belonged to them in a special way (Num_10:1-8); two if the multitude was convened, one if a council of elders and princes (Num_10:10); with them the priest announced the beginning of solemn days and days of gladness, and summoned all to a penitential fast (Joe_2:1; Joe_2:15). They blew them at Jericho's overthrow (Jos_6:4) and the war against Jeroboam (2Ch_13:12; compare 2Ch_20:21-22); 3,700 joined David (1Ch_12:23; 1Ch_12:27). An appeal lay to them in controversies (Eze_44:24; 2Ch_19:8-10; Deu_17:8-13); so in cases of undetected murder (Deu_21:5). They blessed the people with the formula, Num_6:22-27.
SUPPORT. The priest had
(1) one tenth of the tithes paid to the Levites, i.e. one percent on the whole produce of the land (Num_18:26-28).
(2) A special tithe every third year (Deu_14:28; Deu_26:12).
(3) The redemption money, five shekels a head for the firstborn of man and beast (Num_18:14-19).
(4) Redemption money for men or things dedicated to Jehovah (Leviticus 27).
(5) Share of war spoil (Num_31:25-47).
(6) Perquisites: firstfruits of oil, wine, and wheat, the shewbread, flesh and bread offerings, the heave shoulder and wave breast (Num_18:8-14; Lev_6:26; Lev_6:29; Lev_7:6-10; Lev_10:12-15). Deu_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 Num_16:19-20).
Of the "most holy" things none but the priests were to partake (Lev_6:29). Of the rest their sons, daughters, and even home-born slaves, but not the stranger and hired servant, ate (Lev_10:14; Lev_22:10-11). Thirteen cities within Judah, Benjamin, and Simeon (whereas the Levites were scattered through Israel) with suburbs were assigned to them (Jos_21:13-19). They were far from wealthy, and were to be the objects of the people's liberality (Deu_12:12; Deu_12:19; Deu_14:27-29; 1Sa_2:36), and were therefore tempted to "teach for hire" (Mic_3:11). Just after the captivity their tithes were badly paid (Neh_13:10; Mal_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 (1Ch_24:1-19; 2Ch_23:8; Luk_1:5; Luk_1:9). Ithamar's representatives were fewer than Eleazar's; so 16 courses were assigned to the latter, eight to the former.
Only four courses returned from Babylon (Ezr_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 Act_6:7). Jerusalem and Jericho were their chief head quarters (Luk_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).
Moloch and Chiun had even a rival "tabernacle," or small portable shrine, served by priests secretly (Amo_5:26; Act_7:42-43; Eze_20:16; Eze_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 (Amo_2:11; Jer_35:4; Jer_35:19; 1Ch_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 (Jer_2:8; Jer_8:1-2). The prophets who ought to have checked joined in the idolatry (Jer_5:31). After Shiloh Nob became the seat of the tabernacle (1Sa_21:1).
Saul's massacre of priests there (1Sa_22:17-18) drove Abiathar to David (1Sa_23:6; 1Sa_23:9), then at Saul's death 3,700 under Jehoiada and Zadok (1Ch_12:27-28). From all quarters they flocked to bring up the ark to Zion (1Ch_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 (1Ch_16:5-6; 1Ch_16:37-39; 1Ch_21:29; 2Ch_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 (Neh_8:1-13).
The mercenary spirit, of many priests, and their low estimation as "contemptible and base before all the people," Malachi glances at (Mal_2:8-9; Mal_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 (2Ma_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 (Act_4:1; Act_4:6; Act_5:17), selfishness and unscrupulous ambition and covetousness became their notorious characteristics (Luk_10:31).
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 Mat_27:51; Mat_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.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Priest. The English word is derived from the Greek, presbyter, signifying an "elder" (Hebrew, cohen).
Origin. ? The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also, (though this does not always follow), the representative of God to man.
The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as belonging to a ritual, earlier than the time of Abraham. Melchizedek is "the priest of the most high God." Gen_14:18. In the worship of the patriarchs themselves, the chief of the family, as such, acted as the priest. The office descended with the birthright, and might, apparently, be transferred with it.
When established. ? The priesthood was first established in the family of Aaron, and all the sons of Aaron were priests. They stood between the high priest, on the one hand, and the Levites, on the other. See High Priest; Levites, The. The ceremony of their consecration is described in High Priest ? 1986. Exo_29:1; Lev_8:1.
Dress. ? The dress which the priests wore during their ministrations consisted of linen drawers, with a close-fitting cassock, also of linen, white, but with a diamond or chess-board pattern on it. This came nearly to the feet, and was to be worn in its garment shape. Compare Joh_19:23.
The white cassock was gathered round the body with a girdle of needle work, in which, as in the more gorgeous belt of the high priest, blue, purple and scarlet were intermingled with white, and worked in the form of flowers. Exo_28:39-40; Exo_39:2; Eze_44:17-19. Upon their heads, they were to wear caps or bonnets in the form of a cup-shaped flower, also of fine linen. In all their acts of ministration they were to be bare footed.
Duties. ? The chief duties of the priests were to watch over the fire on the Altar of Burnt Offering, and to keep it burning evermore both by day and night, Lev_6:12; 2Ch_13:11, to feed the golden lamp outside the vail with oil, Exo_27:20-21; Lev_24:2, to offer the morning and evening sacrifices, each accompanied with a meet offering and a drink offering, at the door of the Tabernacle. Exo_29:38-44. They were also to teach, the children of Israel, the statutes of the Lord. Lev_10:11; Lev_33:10; 2Ch_15:3; Eze_44:23-24.
During the journeys in the wilderness, it belonged to them to cover the Ark and all the vessels of the sanctuary, with a purple or scarlet cloth, before the Levites might approach them. Num_4:5-15. As the people started on each days march, they were to blow "an alarm" with long silver trumpets. Num_10:1-8. Other instruments of music might be used by the more highly-trained Levites and the schools of the prophets, but the trumpets belonged only to the priests.
The presence of the priests on the field of battle, 1Ch_12:23; 1Ch_12:27; 2Ch_20:21-22, led, in the later periods of Jewish history, to the special appointment at such times of a war priest. Other functions were hinted at in Deuteronomy which might have given them greater influence as the educators and civilizers of the people. They were to act, (whether individually or collectively does not distinctly appear), as a court of appeal in the more difficult controversies in criminal or civil cases. Deu_17:8-13. It must remain doubtful, however, how far this order kept its ground during the storms and changes that followed, Functions such as these were clearly incompatible with the common activities of men.
Provision for support. ? This consisted ?
Of one tenth of the tithes which the people paid to the Levites, that is, one per cent on the whole produce of the country. Num_18:26-28.
Of a special tithe every third year. Deu_14:28; Deu_26:12.
Of the redemption money, paid at the fixed rate of five shekels a head, for the first-born of man or beast. Num_18:14-19.
Of the redemption money paid in like manner for men or things specially dedicated to the Lord. Lev_27:5.
Of spoil, captives, cattle and the like, taken in war. Num_31:25-47.
Of the shew-bread, the flesh of the Burnt Offerings, Peace Offerings, Trespass Offerings, Lev_6:26; Lev_6:29; Lev_7:6-10; Num_18:8-14, and, in particular, the heave-shoulder and the wave-breast. Lev_10:12-15.
Of an undefined amount of the firstfruits of corn, wine and oil. Exo_23:19; Lev_2:14; Deu_26:1-10.
On their settlement in Canaan, the priestly families had thirteen cities assigned them, with "suburbs" or pasture-grounds for their flocks. Jos_21:13-19.
These provisions were obviously intended to secure the religion of Israel, against the dangers of a caste of pauper priests, needy and dependent, and unable to bear their witness to the true faith. They were, on the other hand, as far as possible, removed from the condition of a wealthy order.
Courses. ? The priesthood was divided into four and twenty "courses," or orders, 1Ch_24:1-19; 2Ch_23:8; Luk_1:5, each of which was to serve in rotation for one week, while the further assignment of special services during the week was determined by lot. Luk_1:9. Each course appears to have commenced its work on the Sabbath, the outgoing priests taking the morning sacrifice, and leaving that of the evening to their successors. 2Ch_23:8.
Numbers. ? If we may accept the numbers given by Jewish writers as at all trustworthy, the proportion of the priesthood population of Palestine, during the last century of their existence as an order, must have been far greater than that of the clergy has ever been in any Christian nation. Over and above those that were scattered in the country and took their turn, there were not fewer than 24,000 stationed permanently at Jerusalem, and 12,000 at Jericho. It was almost inevitable that the great mass of the order, under such circumstances, should sink in character and reputation.
The reigns of the two kings, David and Solomon, were the culminating period of the glory of the Jewish priesthood. It will be interesting to bring together, the few facts that indicate the position of the priests, in the New Testament period of their history. The number scattered throughout Palestine was, as has been stated, very large. Of these, the greater number were poor and ignorant.
The priestly order, like the nation, was divided between contending sects. In the scenes of the last tragedy of Jewish history, the order passes away without honor, "dying as a fool dieth." The high priesthood is given to the lowest and vilest of the adherents of the frenzied Zealots. Other priests appear as deserting to the enemy. The destruction of Jerusalem deprived the order at one blow of all but an honorary distinction.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

a general name for the minister of religion. The priest under the law was, among the Hebrews, a person consecrated and ordained of God to offer up sacrifices for his own sins and those of the people, Lev_4:5-6. The priesthood was not annexed to a certain family till after the promulgation of the law of Moses. Before that time the first-born of every family, the fathers, the princes, the kings were priests. Cain and Abel, Noah, Abraham, Job, Abimelech and Laban, Isaac and Jacob, offered themselves their own sacrifices. In the solemnity of the covenant that the Lord made with his people at the foot of Mount Sinai, Moses performed the office of mediator, Exo_24:5-6; and young men were chosen from among the children of Israel to perform the office of priests. But after the Lord had chosen the tribe of Levi to serve him in his tabernacle, and the priesthood was annexed to the family of Aaron, then the right of offering sacrifices to God was reserved to the priests alone of this family. The Lord ordained, Num_16:40, that no stranger, which was not of the seed of Aaron, should come near to offer incense unto the Lord, that he might not be as Korah and his company. The punishment of Uzziah is well known, 2Ch_26:19, who, having presumed to offer incense to the Lord, was suddenly smitten with a leprosy, put out of his palace, and excluded from the administration of affairs to the day of his death.
However, it seems that, on certain occasions, the judges and the kings of the Hebrews offered sacrifices unto the Lord, especially before a constant place of worship was fixed at Jerusalem; for in 1Sa_7:8, we are told that Samuel, who was no priest, offered a lamb for a burnt-sacrifice to the Lord; and in 1Sa_9:13, it is said that this prophet was to bless the offering of the people, which should seem to be a function appropriated to the priests; lastly, 1Sa_16:5, he goes to Bethlehem, where he offers a sacrifice at the inauguration or anointing of David. Saul himself offered a burnt-offering to the Lord, perhaps as being king of Israel, 1Sa_13:9-10. Elijah also offered a burnt-offering upon Mount Carmel, 1Ki_18:33. David himself sacrificed, (at least the text expresses it so,) at the ceremony of bringing the ark to Jerusalem, and at the floor of Araunah, 2Sa_6:13. Solomon went up to the brazen altar that was at Gibeon, and there offered sacrifices, 2Ch_1:5. It is true the above passages are commonly explained by supposing that these princes offered their sacrifices by the hands of the priests; but the sacred text will by no means favour such explanations; and it is very natural to imagine, that in the quality of kings and heads of the people, they had the privilege of performing some sacerdotal functions, upon some extraordinary occasions; thus we see David clothed with the priestly ephod, and consulting the Lord; and upon another occasion we find David and Solomon pronounce solemn benedictions on the people, 2Sa_6:18; 1Ki_8:55. God having reserved to himself the first-born of all Israel, because he had preserved them from the hand of the destroying angel in Egypt, by way of exchange or compensation accepted of the tribe of Levi for the service of the tabernacle, Num_3:41. Of the three sons of Levi, Gershon, Kohath, and Merari, the Lord chose the family of Kohath, and out of this the house of Aaron, to exercise the functions of the priesthood. All the rest of the family of Kohath, even the children of Moses and their descendants, remained of the order of mere Levites. See LEVITES.
The posterity of the sons of Aaron, namely, Eleazar and Ithamar, Lev_10:1-5; 1Ch_24:1-2, had so increased in number in the time of David, that they were divided into twenty-four classes, which officiated a week at a time alternately. Sixteen classes were of the family of Eleazar, and eight of the family of Ithamar. Each class obeyed its own prefect or ruler. The class Jojarib was the first in order, and the class Abia was the eighth, 1Ma_2:1; Luk_1:5; 1Ch_24:3-19. This division of the priesthood was continued as a permanent arrangement after the time of David, 2Ch_8:14; 2Ch_31:2; 2Ch_35:4-5. Indeed, although only four classes returned from the captivity, the distinction between them, and also the ancient names, were still retained, Ezr_2:36-39; Neh_7:39-42; Neh_12:1.
Aaron, the high priest, was set apart to his office by the same ceremonies with which his sons the priests were, with this exception, that the former was clothed in his robes, and the sacred oil was poured upon his head, Exo_29:5-9; Lev_8:2. The other ceremonies were as follows. The priests, all of them with their bodies washed, and clad in their appropriate dress, assembled before the altar, where a bullock, two rams, unleavened bread, and wafers of two kinds in baskets, were in readiness. When they had placed their hands upon the head of the bullock, he was slain by Moses as a sin-offering. He touched the horns of the altar with the blood, poured the remainder of it round its base, and placed the parts which were to compose the sacrifice on its top. The remaining parts of the animal were all burned without the camp, Exo_29:10-14; Lev_8:2-3; Lev_8:14-17. They in like manner placed their hands on the head of one of the rams, which was also slain by Moses for a whole burnt- offering, the blood was sprinkled around the altar, and the parts of the ram were separated and burned upon it, Exo_29:15-18; Lev_8:18-21. The other ram, when the priests had laid their hands upon him, was likewise slain by Moses for the sacrifice of consecration. He touched with the blood the tip of the right ear of the priests, the thumb of the right hand, and the great toe of the right foot. The rest of the blood he sprinkled in part upon the bottom of the altar, and a part he mingled with the consecrated oil, and sprinkled on the priests and their garments. He anointed the high priest by pouring a profusion of oil upon his head; whence he is called the anointed, Lev_5:3; Lev_5:5; Lev_5:16; Lev_6:15; Psa_133:2. Certain parts of the sacrifice, namely, the fat, the kidneys, the haunches, the caul above the liver, and the right shoulder, also one cake of unleavened bread, a cake of oiled bread, and a wafer, were placed by Moses upon the hands of the priests, that they might offer them to God. This ceremony was called “filling the hands,” expressions which accordingly in a number of passages mean the same as consecrating, Exo_32:29; Lev_16:32; 1Ch_29:5. All the parts which have been mentioned as being placed in the hands of the priests, were at last burned upon the altar. This ceremony, which continued for eight days, for ever separated the priests from all the other Israelites, not excepting the Levites; so that there was subsequently no need of any farther consecration, neither for themselves nor their posterity, Exo_29:35-37; Lev_10:7; Rom_1:1; Eph_3:3; Act_13:2-3. That the ceremonies of inauguration or consecration, however, were practised at every new accession of a high priest to his office, seems to be hinted in the following passages, Exo_29:29; Lev_16:32; Lev_21:10; Num_20:26-28; Num_35:25.
It was not customary for the priests to wear the sacerdotal dress except when performing their official duties, Exo_28:4; Exo_28:43; Eze_42:14; Eze_44:19. The description of the dress of the priests which is given in Exodus 28, is by some thought defective, as many things are passed in silence, apparently for the reason that they were at that time sufficiently well known, without being expressly stated. Some additional information is communicated to us by Josephus; but the dress of the priests, as he describes it, may have been in some respects of recent origin. It was as follows:
1. A sort of hose, made of cotton or linen, which was fastened round the loins, and extended down so as to cover the thighs, Lev_6:10; Eze_44:18.
2. A tunic of cotton which extended, in the days of Josephus, down to the ankles. It was furnished with sleeves, and was fabricated all of one piece without being sewn, Exo_28:39; Exo_28:41; Exo_29:5; Joh_19:23.
3. The girdle. According to Josephus it was a hand's breadth in width, woven in such a manner as to exhibit the appearance of scales, and ornamented with embroidered flowers in purple, dark blue, scarlet, and white. It was worn a little below the breast, encircled the body twice, and was tied in a knot before. The extremities of the girdle hung down nearly to the ankle. The priest, when engaged in his sacred functions, in order to prevent his being impeded by them, threw them over his left shoulder, Exo_39:27-29.
4. The mitre or turban was originally acuminated in its shape, was lofty, and was bound upon the head, Exo_28:8; Exo_28:40; Exo_29:9; Lev_8:13. In the time of Josephus the shape of the mitre had become somewhat altered; it was circular, was covered with a piece of fine linen, and sat so closely on the upper part of the head, (for it did not cover the whole of the head,) that it would not fall off when the body was bent down. The Hebrew priests, like those of Egypt and other nations, performed their sacred duties with naked feet; a symbol of reverence and veneration, Exo_3:5; Jos_5:15.
The ordinary priests served immediately at the altar, offered sacrifices, killed and flayed them, and poured the blood at the foot of the altar, 2Ch_29:34; 2Ch_35:11. They kept a perpetual fire burning upon the altar of burnt-sacrifices, and in the lamps of the golden candlestick that was in the sanctuary; they prepared the loaves of shew bread, baked them, and changed them every Sabbath day. Every day, night, and morning, a priest appointed by casting lots at the beginning of the week, brought into the sanctuary a smoking censer, and set it upon the golden table, otherwise called the altar of perfumes, Luk_1:9. The priests were not suffered to offer incense to the Lord with strange fire, Lev_10:1-2; that is, with any other fire than what should be taken from the altar of burnt- sacrifices. It is well known with what severity God chastised Nadab and Abihu for having failed in this. Those that would dedicate themselves to perpetual service in the temple were well received, and were maintained by the constant and daily offerings, Deu_18:6-8. The Lord had given no lands of inheritance to the tribe of Levi in the distribution of the land of promise. He designed that they should be supported by the tithes, the first fruits, the offerings that were made in the temple, by their share of the sin-offerings, and thanksgiving-offerings that were sacrificed in the temple, of which certain parts were appropriated to the priests. They had also a share in the wool when the sheep were shorn. All the first-born, both of man and beast, belonged to the Lord, that is, to his priests. The men were redeemed for the sum of five shekels, Num_18:15-16. The first-born of impure animals were redeemed or exchanged, but the clean animals were not redeemed; they were sacrificed to the Lord, their blood was sprinkled about the altar, and all the rest belonged to the priest, Num_18:17-19. The first fruits of trees, Lev_19:23-24, that is, those that came on the fourth year, belonged also to the priest. They gave also to the priests and Levites an allowance out of the dough that they kneaded. They had the tithe of all the fruits of the land, and of all animals which were fed under the shepherd's crook, Lev_27:31-32. God also provided them with houses and accommodations, by appointing them forty-eight cities for their habitations, Num_35:1-3. In the precincts of these cities they possessed as far as a thousand cubits beyond the walls. Of these forty-eight cities six were appointed to be cities of refuge, for the sake of those who should commit any casual or involuntary manslaughter; the priests had thirteen of these for their share, and all the others belonged to the Levites, Jos_21:19. One of the chief employments of the priests, next to attending upon the sacrifices and the service of the tabernacle or temple, was the instruction of the people and the deciding controversies, distinguishing the several sorts of leprosy, the causes of divorce, the waters of jealousy, vows, all causes relating to the law, the uncleannesses that were contracted several ways; all these things were brought before the priests, Hos_4:6; Mal_2:7, &c; Lev_13:14; Num_5:14-15. They publicly blessed the people in the name of the Lord. In time of war their business was to carry the ark of the covenant, to consult the Lord, to sound the holy trumpets, and encourage and harangue the army.
The term priest is most properly given to Christ, of whom the high priests under the law were types and figures, he being the high priest especially ordained of God, who, by the sacrifice of himself, and by his intercession, opens the way to reconciliation with God, Hebrews 8:17; Heb_9:11-25. The word is also applied to every true believer who is enabled to offer up himself “a spiritual sacrifice acceptable to God through Christ,” 1Pe_2:5; Rev_1:6. But it is likewise improperly applied to Christian ministers, who have no sacrifices to offer; unless, indeed, when it is considered as contracted from presbyter, which signifies an elder, and is the name given in the New Testament to those who were appointed to the office of teaching and ruling in the church of God. See AARON.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

In ancient religions, priests were mediators between the people and their gods. They were religious officials whose duty was to pass on the instructions of the gods to the people and offer the people’s sacrifices to the gods (Gen_41:45; Gen_47:22; Exo_2:16; Exo_18:1; 2Ki_11:18; Act_14:13).
The earliest priest of the one true God that the Bible mentions is Melchizedek. He was God’s representative to whom Abraham offered gifts, and the worshippers’ representative through whom Abraham drew near to God (Gen_14:17-24). Such priests were rare, as God had not yet instituted an organized religious system. Among the ancestors of Israel, the head of the family usually acted as the family priest (Gen_8:20; Gen_22:13; Gen_31:54; Gen_46:1). Before Israel was formally established as God’s people by covenant, Moses served as the nation’s priest (Exo_3:13-15; Exo_3:18; Exo_24:2; Exo_24:6; Exo_24:8; Exo_24:12).
Aaronic (or Levitical) priesthood
At the establishment of Israel’s religious system, Aaron and his sons were the priests, Aaron being set apart as the high priest. In the generations that followed, only male descendants of Aaron could be priests. Those who belonged to the same tribe as Aaron (the tribe of Levi), but who were not of Aaron’s family, were responsible for many of the practical aspects of Israel’s religious affairs, but they were not priests (Exo_6:16-25; Exo_32:25-29; Num_3:2-3; Num_3:9-10; see LEVITE).
Priests mediated between the people and God. They presented the people’s sacrifices to God (Heb_8:3; see SACRIFICE), and passed on God’s instruction to the people (Mal_2:7). They were to be the teachers and moral guides of the nation (Deu_27:9-10; Deu_31:9-13; Deu_33:10). They also carried out daily functions in relation to the altar in the tabernacle courtyard (Lev_6:12; Lev_6:14) and the altar and lamp inside the Holy Place (Exo_27:20-21; Exo_30:7-8). Only priests could enter the Holy Place, and only the high priest could enter the Most Holy Place. Even then he could do so only once a year, on the Day of Atonement (Lev_16:2-3; Heb_9:6-7; see DAY OF ATONEMENT).
Representative functions
As religious officials representing the people, priests wore clothing that set them apart from others. An ordinary priest’s clothing was fairly plain, consisting of a full-length long-sleeved white coat and a white cap (Exo_28:40-43). The high priest’s clothing, by contrast, was both distinctive and colourful.

Although the high priest wore a white coat similar to that of the ordinary priests (Exo_28:39), it was largely hidden from view because of a blue robe that he wore over it (Exo_28:31-35). Over the blue robe was a multi-coloured garment called an ephod, which was the most prominent garment of the high priest’s dress (Exo_28:5-14; see EPHOD). Tied to the ephod was a flat pouch called the breastpiece, inside which were the Urim and Thummim (Exo_28:15-30; see URIM AND THUMMIM). On his head the high priest wore a turban with a gold plate declaring ‘holiness to the Lord’ (Exo_28:36-39).
The high priest’s dress was intended to display dignity and splendour (Exo_28:2). It also showed symbolically that the high priest acted not as an individual but as the representative of the whole nation. He had the names of the tribes of Israel engraved on stones on the breastpiece and on stones on his shoulder pieces, so that when he went into the presence of God he symbolically took the people with him (Exo_28:9-12; Exo_28:21; Exo_28:29).
Before the priests could begin their service, they were appointed to their position in an elaborate dedication ceremony. Since they themselves were not free from sin, they had to offer sacrifices for themselves before they could act on behalf of others (Exo_29:1-37; cf. Heb_7:27). Because they were aware of their own need for forgiveness, the priests should have had a sympathetic understanding of the weaknesses of the people on whose behalf they ministered (Heb_5:1-3).
Priests were to maintain disciplined behaviour, moral uprightness and ceremonial cleanliness (Lev_10:8-11; Lev_21:1-8; Lev_21:13-14; Lev_22:1-9). Any priests who had physical defects could not carry out representative functions for the people, though they could share in less public priestly activity (Lev_21:16-24).
The people provided the income of those who did religious work on their behalf. They gave a tithe (i.e. a tenth) of their own income to the Levites, and the Levites in turn gave a tenth to the priests (Num_18:25-28; see TITHES). The priests received further income from portions of sacrifices, animal firstlings and harvest firstfruits that were allotted to them. This income helped compensate for the priests’ lack of tribal or family land (Num_5:9-10; Num_18:8-20; Deu_18:1-5; Deu_26:1-4).
Other responsibilities
One duty of the priests was to ensure that people maintained a high level of cleanliness, whether in matters of ceremonial holiness, physical health or personal hygiene (Lev_13:3; Lev_13:10; Lev_13:20; Lev_13:30; Lev_14:2-3; Lev_14:36; Lev_14:48; Lev_15:13-15; Lev_15:28-30; Mat_8:4; see UNCLEANNESS). Priests also supervised the keeping of vows (Lev_27:1-25; Num_6:6-12; see VOWS) and assisted civil officials in giving judgments in certain moral issues (Num_5:11-31; Deu_17:8-13; Deu_19:15-21; Deu_21:1-9). They had ceremonial and practical functions in national affairs such as mobilization for war, land allocation and public celebrations (Num_10:1-10; Jos_3:14-17; Jos_14:1; Jos_19:51; 1Ch_15:24; 2Ch_13:12).
By the time of David there were too many priests for the amount of work to be done. David therefore divided the priests (and the Levites) into twenty-four sections, each of whom served for one week every six months (1Ch_24:1-6; Luk_1:8). The remaining four weeks of the year were taken up with the annual festivals, which all males were to attend and which therefore required all priests to be on duty (Exo_23:14-17).
Changing role of the priests
Throughout Israel’s history there were both good and bad priests. Many were zealous for righteousness and had a good influence on national leaders and the people as a whole (Num_25:1-13; 2Sa_15:27; 1Ki_1:8; 2Ki_12:2; 2Ch_11:13-17; Ezr_5:1-2; Neh_8:1-9; see EZRA; JEHOIADA; JOSHUA THE SON OF JEHOZADAK; PHINEHAS; ZADOK).
Some of the nation’s better kings gave priests important leadership responsibilities in an effort to reform the nation and administer it according to God’s law (2Ch_17:7-9; 2Ch_19:8-11; 2Ch_29:3-4; 2Ch_29:11; 2Ch_31:2-5; 2Ch_34:8-9; 2Ch_34:20-21; 2Ch_35:1-6; see CHRONICLES, BOOKS OF). Other priests, however, were rebellious, corrupt, immoral and idolatrous. They were among the chief causes of the nation’s ultimate destruction (Lev_10:1-2; 1Sa_2:12-17; 1Sa_3:10-14; 2Ki_16:11-16; Isa_28:7; Jer_2:8; Jer_6:13-15; Eze_22:26; Hos_6:9; Mic_3:11; Zep_3:3-4; Mal_2:7-8).
After the captivity in Babylon, the Jews moved back to their homeland and rebuilt the nation. By this time a new emphasis had developed on teaching the law of Moses, and a new group of teachers had become prominent in Israel. These were known as scribes, or teachers of the law (see SCRIBES). As the years passed, the priests became more concerned with exercising political power, though they still carried out ceremonial functions (Luk_1:8; Luk_5:14).
By New Testament times two major religious parties dominated Jewish affairs. The scribes were the main influence in the more traditionally religious party, the Pharisees, but the chief priests controlled the politically dominant party, the Sadducees (Act_5:17; see SADDUCEES). All these people, whether priests or scribes, Sadducees or Pharisees, readily cooperated to get rid of Jesus (Mat_21:15; Mat_21:45-46; Mat_22:15; Mat_22:23; Mat_26:57; Mat_27:41; Mar_11:18; Joh_11:57).
High priesthood of Jesus
The writer of the book of Hebrews pictures the life, death and present ministry of Jesus as that of a great high priest. Jesus’ high priesthood, however, belongs not to the order of Aaron (for Jesus was not a descendant of Aaron) but to the order of Melchizedek. This was a higher priesthood than Aaron’s, for it was not limited to one era, one nation, one family or one class of people. Christ’s priesthood is therefore timeless and is available to all (Heb_7:1-3; Heb_7:11-17; Heb_7:23-25).
Although Christ did not belong to the Aaronic priesthood, his priestly work followed the pattern of the Aaronic priesthood. Yet it was far superior, for it achieved perfectly what the Aaronic priesthood merely pictured. Like the Aaronic priests, Christ was appointed to his position by God. He also had a sympathetic understanding of the problems of those whom he represented before God. But, unlike the Aaronic priests, he was without sin and so had no need to offer sacrifices for his own sins before acting on behalf of others (Heb_2:17-18; Heb_4:15-16; Heb_5:1-6; Heb_7:26-28).
Aaronic priests offered sacrifices repeatedly, but the sacrifices could never make people perfect, because they could never take away sins. Christ offered himself as a sacrifice. By that one act he completed his sacrificial work and brought perfect cleansing to all believers (Heb_10:1-4; Heb_10:11-14). The Aaronic high priest could enter the Most Holy Place (God’s symbolic dwelling place) only once a year, and then only by taking with him the blood of a sacrificial animal. Christ, through his own blood, entered the actual presence of God and secured an eternal salvation (Heb_8:1-2; Heb_9:6-14; Heb_9:24-26).
Because Christ is in God’s presence as their heavenly representative, Christians can now enter God’s presence. They need no earthly priest to mediate on their behalf. Through Christ they can come to God directly and confidently, knowing that they can depend on Christ’s help in pleading for their needs before God (Heb_4:14-16; Heb_7:25; Heb_9:24; Heb_10:19-22; Rom_8:34; 1Jn_2:1; see ADVOCATE).
Christians have added confidence in Christ’s concern for them when they see the prayer that he prayed for his disciples shortly before his crucifixion (Joh_17:9-26). Furthermore, they know that Christ’s personal entrance into the presence of God is the guarantee that one day they too will personally enter the presence of God, and find there an eternal dwelling place (Heb_6:19-20).
All God’s people are priests
Although Israel’s religious system had an appointed order of priests, there was a sense (not specifically connected with the religious system) in which all the people were priests. Israel, as the chosen people of God, was a kingdom of priests, a holy nation. The people of Israel were to serve God, both by bringing him worship and by being his representatives in making him known to other nations (Exo_19:5-6; Isa_61:6).
The words recorded in Exo_19:5-6 applied to the Old Testament people of God, but in the New Testament the same words are applied to the new people of God, the Christian church. Christ’s people are now God’s chosen race, a kingdom of priests and a holy nation (1Pe_2:9-10; cf. Rev_1:6; Rev_5:9-10). They serve God by bringing him the sacrifice of worship and praise (1Pe_2:5; cf. Heb_13:15) and by making him known to the nations of the world (1Pe_2:9; cf. Rom_15:16).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

prēst (כּהן, kōhēn, ?priest,? ?prince,? ?minister?; ἱερεύς, hiereús ἀρχιερεύς, archiereús; for ἱερεὺς μέγας, hiereús mégas, of Heb_10:21, see Thayer's Lexicon, under the word ἱερεύς, hiereús:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
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 (Act_14:13), to those of the Jews (Mat_8:4), to Christ (Heb_5:5, Heb_5:6), and to Christians (1Pe_2:9; Rev_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.

I. Nature of the Priestly Office.
1. Implies Divine Choice:
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? (Heb_5:1, Heb_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? (Luk_4:18). He came bearing heavenly credentials.

2. Implies Representation:
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? (Heb_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 (Exo_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? (Exo_28:12, Exo_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? (Lev_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? (Heb_5:1).

3. Implies Offering Sacrifice:
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 (Heb_5:1; Heb_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 (Psa_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.

4. Implies Intercession:
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 (Lev_9:22-24; Num_6:22-27).

II. The Two Great Priests of the Old Testament, Melchizedek and Aaron:
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 (Heb_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.

III. Priestly Functions and Character.
1. A Strictly Religious Order:
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? (Exo_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.

2. Priestism Denied:
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.

3. The High Priest's Qualifications:
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 (Lev_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 (Lev_21:14, Lev_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 (Lev_21:10, Lev_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.

4. Symbolism of Aaron's Rod:
Adolph Saphir believes there is deep significance in the miracle of Aaron's rod that budded and bare almonds (Num_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.

IV. Consecration of Aaron and His Sons (Exodus 29; Leviticus 8).
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.
(1) Both the high priest and his sons were together washed with water (Exo_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 poured the oil on his head. When he anointed the tabernacle and its furniture he sprinkled the oil, but in Aaron's case there was a profusion, an abundance in the anointing (Psa_133:2). (4) After the anointing of the high priest the appointed sacrifices were offered (Exo_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.
(5) The blood of the offering was applied to the person of father and sons alike (Exo_29:20, Exo_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.

1. Symbolism of Consecration:
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.

2. Type and Archetype:
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 (Heb_5:5). (2) He is consecrated with an oath (Heb_7:20-22). (3) He is sinless (Heb_7:26). (4) His priesthood is unchangeable (Heb_7:23, Heb_7:24). (5) His offering is perfect and final (Heb_9:25-28; Heb_10:12). (6) His intercession is all-prevailing (Heb_7:25). (7) As God and man in one Person He is a perfect Mediator (Heb_1:1-14; 2). See CHRIST, OFFICES OF, V.

Literature.
Smith, DB; HDB; P. Fairbairn, Typology of Scripture, II; Soltau, Exposition of the Tabernacle; the Priestly Garments and the Priesthood; Martin, Atonement; A.B. Davidson, Hebrews; Moorehead, Mosaic Institutions.

International Standard Bible Encyclopedia
PRINTER 1915.

Priest, High-Priest, etc. A priest may be defined as one who officiates or transacts with God on behalf of others statedly, or for the occasion (Heb_5:1).
The designation and call of Aaron and his sons to the priesthood are commanded in Exo_28:1; and holy garments to be made for Aaron, 'for glory and for beauty' (Exo_28:2), and for his sons (Exo_28:40), by persons originally skillful, and now also inspired for the purpose (Exo_28:3), the chief of whom were Bezaleel and Aholiab (Exo_31:2-6). As there were some garments common both to the priests and the high-priest, we shall begin with those of the former, taking them in the order in which they would be put on.

Fig. 296?Drawers and girdle
1. The first was 'linen-breeches,' or drawers (Exo_28:42). These were to be of fine twined linen, and to reach from the loins to the middle of the thighs. Such drawers were worn universally in Egypt. No mention occurs of the use of drawers by any other class of persons in Israel except the priests, on whom it was enjoined for the sake of decency.
2. The coat of fine linen or cotton (Exo_39:27). This was worn by men in general (Gen_37:3); also by women (2Sa_13:18; Son_5:3), next to the skin. It was to be of woven work. Josephus states that it reached down to the feet, and sat close to the body; and had sleeves, which were tied fast to the arms; and was girded to the breast a little above the elbows by a girdle. It had a narrow aperture about the neck, and was tied with certain strings hanging down from the edge over the breast and back, and was fastened above each shoulder. But this garment, in the case of the priests and high-priest, was to be broidered (Exo_28:4), 'a broidered coat,' by which Gesenius understands a coat of cloth worked in checkers or cells.

Fig. 297?Girdle and tunic
3. The girdle (Exo_28:40). This was also worn by magistrates (Isa_22:21). The girdle for the priests was to be made of fine twined linen, and blue, and purple, and scarlet, of needlework (Exo_39:29). Josephus describes it as often going round, four fingers broad, but so loosely woven that it might be taken for the skin of a serpent; and that it was embroidered with flowers of scarlet, and purple, and blue, but that the warp was nothing but linen. The mode of its hanging down is illustrated by the fig. 299, where the girdle is also richly embroidered; while the imbricated appearance of the girdle may be seen very plainly in fig. 296. The next, fig. 297, of a priestly scribe of ancient Egypt, offers an interesting specimen of both tunic and girdle.

Fig. 298?Egyptian tunic
4. The bonnet, cap, or turban, (Exo_28:40). The bonnet was to be of fine linen (Exo_39:28). In the time of Josephus it was circular, covering about half the head, something like a crown, made of thick linen swathes doubled round many times, and sewed together, surrounded by a linen cover to hide the seams of the swathes, and sat so close that it would not fall off when the body was bent down (Antiq. iii. 7. 3).
The dress of the high-priest was precisely the same with that of the common priests in all the foregoing particulars; in addition to which he had
(1). A robe (Exo_28:4). This was not a mantle, but a second and larger coat without sleeves; a kind of surtout worn by the laity, especially persons of distinction (Job_1:20; Job_2:12; by kings, 1Sa_15:27; 1Sa_18:4; 1Sa_24:5; 1Sa_24:12). This garment, when intended for the high-priest, and then called 'the robe of the ephod,' was to be of one entire piece of woven work, all of blue, with an aperture for the neck in the middle of the upper part, having its rim strengthened and adorned with a border. The hem had a kind of fringe, composed of tassels, made of blue, purple, and scarlet, in the form of pomegranates; and between every two pomegranates there was a small golden bell, so that there was a bell and a pomegranate alternately all round (Exo_28:31-35). The use of these bells may have partly been, that by the high-priest shaking his garment at the time of his offering incense on the great day of expiation, etc. the people without might be apprised of it, and unite their prayers with it (comp. Sir_45:9; Luk_1:10; Act_10:4; Rev_8:3-4). Josephus describes this robe of the ephod as reaching to the feet, and consisting of one entire piece of woven-work, and parted where the hands came out (Joh_19:23). He also states that it was tied round with a girdle, embroidered with the same colors as the former, with a mixture of gold interwoven (Antiq. iii. 7. 4). The fringe of bells and pomegranates seems to have been the priestly substitute for the fringe bound with a blue ribband, which all the Israelites were commanded to wear. Many traces of this fringe occur in the Egyptian remains.

Fig. 299?Ephod and girdle
(2). The ephod (Exo_28:4). This was a short cloak covering the shoulders and breast. It is said to have been worn by Samuel while a youth ministering before the Lord (1Sa_2:18); by David, while engaged in religious service (2Sa_6:14); and by inferior priests (1Sa_22:18). But in all these instances it is distinguished as a linen ephod, and was not a sacred but honorary vestment; but the ephod of the high-priest was to be made of gold, of blue, of purple, of scarlet, and fine twined linen, with cunning work. Though it probably consisted of one piece, woven throughout, it had a back part and a front part, united by shoulder-pieces. It had also a girdle; or rather strings went out from each side and tied it to the body. On the top of each shoulder was to be an onyx stone, set in sockets of gold, each having engraven upon it six of the names of the children of Israel, according to the precedence of birth, to memorialize the Lord of the promises made to them (Exo_28:6-12; Exo_28:29). Josephus gives sleeves to the ephod (Antiq. iii. 7. 5). It may be considered as a substitute for the leopard-skin worn by the Egyptian high-priests in their most sacred duties, as in fig. 299, where the ephod appears no less plainly.
(3). Then came the breastplate, a gorget, ten inches square, made of the same sort of cloth as the ephod, and doubled so as to form a kind of pouch or bag (Exo_39:9), in which was to be put the urim and thummim, which are also mentioned as if already known (Exo_28:30). The external part of this gorget was set with four rows of precious stones; the first row, a sardius, a topaz, and a carbuncle; the second, an emerald, a sapphire, and a diamond; the third, a ligure, an agate, and an amethyst; and the fourth, a beryl, an onyx, and a jasper?set in a golden socket. Upon each of these stones was to be engraven the name of one of the sons of Jacob. In the ephod, in which there was a space left open sufficiently large for the admission of this pectoral, were four rings of gold, to which four others at the four corners of the breastplate corresponded; the two lower rings of the latter being fixed inside. It was confined to the ephod by means of dark blue ribbands, which passed through these rings; and it was also suspended from the onyx stones on the shoulder by chains of gold, or rather cords of twisted gold threads, which were fastened at one end to two other larger rings fixed in the upper corners of the pectoral, and by the other end going round the onyx stones on the shoulders, and returning and being fixed in the larger ring. The breastplate was further kept in its place by a girdle, made of the same stuff, which Josephus says was sewed to the breastplate, and which, when it had gone once round, was tied again upon the seam and hung down. It appears in fig. 301.

Fig. 300?Egyptian miters
(4). The remaining portion of dress peculiar to the high-priest was the miter (Exo_28:4). The Bible says nothing of the difference between this and the turban of the common priests. It is, however, called by a different name. It was to be of fine linen (Exo_28:39). Josephus says it was the same in construction and figure with that of the common priest, but that above it there was another, with swathes of blue, embroidered, and round it was a golden crown, polished, of three rows, one above another out of which rose a cup of gold, which resemble the calyx of the herb called by Greek botanists hyoscyamus. He ends a most labored description by comparing the shape of it to a poppy (Antiq. iii 7. 6). Upon comparing his account of the bonnet of the priests with the miter of the high-priests it would appear that the latter was conical. The cut, fig. 300, presents the principal forms of the miters worn by the ancient priests of Egypt, and affords a substantial resemblance of that prescribed to the Jews, divested of idolatrous symbols, but which were displaced to make way for a simple plate of gold, bearing the inscription, 'Holiness to Jehovah.' This plate extended from one ear to the other, being bound to the forehead by strings tied behind, and further secured in its position by a blue ribband attached to the miter (Exo_28:36-39; Exo_39:30; Lev_8:9). The magnificent dress of the high priest was not always worn by him. It was exchanged for one wholly of linen, and therefore white, though of similar construction, when on the day of expiation he entered into the Holy of Holies (Lev_16:4; Lev_16:23); and neither he nor the common priests wore their appropriate dress, except when officiating. The garments of the inferior priests appear to have been kept in the sacred treasury (Ezr_2:69; Neh_7:70).
The next incident in the history is, that Moses receives a command to consecrate Aaron and his sons to the priests' office (Exo_28:41), with the following ceremonies. They were to be washed at the door of the tabernacle of the congregation (Exo_29:4), where the altar of burnt offering stood (Exo_40:6; Exo_40:29). Aaron was then robed in his pontifical garments (Lev_16:4-6), and anointed with a profusion of oil (Lev_16:7); whence he was called 'the priest that is anointed '(Lev_4:3, etc.; Psa_133:2). This last act was the peculiar and only distinguishing part of Aaron's consecration; for the anointing of his sons (Exo_30:30) relates only to the unction (Exo_29:31), by a mixture made of the blood of the sacrifice and of the anointing oil, which was sprinkled upon both Aaron and his sons, and upon their garments, as part of their consecration. Hence then Aaron received two unctions. In after-times the high-priest took an oath (Heb_7:23) to bind him, as the Jews say, to a strict adherence to established customs. The other details of this ceremony of consecration are all contained in one chapter (Exodus 29), to which we must be content to refer the reader. The entire ceremony lasted seven days, on each of which all the sacrifices were repeated (Lev_8:33), to which a promise was added, that God would sanctify Aaron and his sons, that is, declare them to be sanctified, which He did, by the appearance of His glory at their first sacrifice, and by the fire which descended and consumed their burnt-offerings (Lev_9:23-24). Thus were Aaron and his sons and their descendants separated forever, to the office of the priesthood, from all other Israelites. There was consequently no need of any further consecration for them or their descendants. The first-born son of Aaron succeeded him in the office, and the elder son among all his descendants; a rule which, though deviated from in after-times, was ultimately resumed. The next successor was to be anointed and consecrated in his father's holy garments (Exo_29:29), which he must wear seven days when he went into the tabernacle of the congregation to minister (Exo_29:30; comp. Num_20:26-28; Num_35:25), and make an atonement for all things and persons (Lev_16:32-34), and for himself (comp. Lev_16:11), besides the offering (Lev_6:20-22). The common priests were required to prove their descent from Aaron. No age was prescribed for their entrance on their ministry, or retirement from it.

Fig. 301?High Priest
We shall now give a summary of the duties and emoluments of the high-priest and common priests respectively. Besides his lineal descent from Aaron, the high-priest was required to be free from every bodily blemish or defect (Lev_21:16-23); but though thus incapacitated, yet, his other qualifications being sufficient, he might eat of the food appropriated to the priests (Lev_21:22). He must not marry a widow, nor a divorced woman, or profane, or that had been a harlot, but a virgin Israelitess (Lev_21:14). In Ezekiel's vision a general permission is given to the priests to marry a priest's widow (Eze_44:22). The high-priest might not observe the external signs of mourning for any person, or leave the sanctuary upon receiving intelligence of the death of even father or mother (Lev_21:10-12; comp. Lev_10:7). Public calamities seem to have been an exception, for Joacim the high-priest, and the priests, in such circumstances ministered in sackcloth with ashes on their miters (Jdt_4:14-15; comp. Joe_1:13). He must not eat anything that died of itself, or was torn of beasts (Lev_22:8); must wash his hands and feet when he went into the tabernacle of the congregation, and when he came near to the altar to minister (Exo_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, but in later times the common priest performed this duty (Luk_1:8-9); to offer, as the Jews understand it, daily, morning and evening, the peculiar meat-offering he offered on the day of his consecration (Exodus 29); to perform the ceremonies of the great day of expiation (Leviticus 16); to arrange the shew-bread every Sabbath, and to eat it in the holy place (Lev_24:9); must abstain from the holy things during his uncleanness (Lev_22:1-3); also if he became leprous, or contracted uncleanness (Lev_22:4-7). If he committed a sin of ignorance he must offer a sin-offering for it (Lev_4:3-13); and so for the people (Lev_4:12-22); was to eat the remainder of the people's meat-offerings with the inferior priests in the holy place (Lev_6:16); to judge of the leprosy in the human body or garments (Lev_13:2-59); to adjudicate legal questions (Deu_17:12). Indeed, when there was no divinely inspired judge, the high-priest was the supreme ruler till the time of David, and again after the captivity. He must be present at the appointment of a new ruler or leader (Num_27:19), and ask counsel of the Lord for the ruler (Num_27:21). Eleazar with others distributes the spoils taken from the Midianites (Num_31:21; Num_31:26). To the high-priest also belonged the appointment of a maintenance from the funds of the sanctuary to an incapacitated priest (1Sa_2:36, margin). Besides these duties, peculiar to himself, he had others in common with the inferior priests. Thus, when the camp set forward, 'Aaron and his sons' were to take the tabernacle to pieces, to cover the various portions of it in cloths of various colors (Num_4:5-15), and to appoint the Levites to their services in carrying them; to bless the people in the form prescribed (Num_6:23-27), to be responsible for all official errors and negligences (Num_18:1), and to have the general charge of the sanctuary (Num_18:5).
Emoluments of the High-Priest.?Neither the high-priest nor common priests received 'any inheritance' at the distribution of Canaan among the several tribes (Num_18:20; Deu_18:1-2), but were maintained with their families, upon certain fees, dues, perquisites, etc., arising from the public services, which they enjoyed as a common fund. Perhaps the only distinct prerogative of the high-priest was a tenth part of the tithes assigned to the Levites (Num_18:28; comp. Neh_10:38); but Josephus represents this also as a common fund (Antiq. iv. 4. 4).
Duties of the Priests.?Besides those duties already mentioned as common to them and the high-priests, they were required to prove their descent from Aaron, to be free from all bodily defect or blemish (Lev_21:16-23); must not observe mourning, except for near relatives (Lev_21:1-5); must not marry a woman that had been a harlot, or divorced, or profane. The priest's daughter who committed whoredom was to be burnt, as profaning her father (Lev_21:9). The priests were to have the charge of the sanctuary and altar (Num_18:5). The fire upon the altar, being once kindled (Lev_1:7), the priests were always to keep it burning (Lev_6:13). In later times, and upon extraordinary occasions, at least, they flayed the burnt-offerings (2Ch_29:34), and killed the Passover (Ezr_6:20). They were to receive the blood of the burnt-offerings in basins (Exo_24:6), and sprinkle it round about the altar, arrange the wood and the fire, and to burn the parts of the sacrifices (Lev_1:5-10). If the burnt-sacrifice were of doves, the priest was to nip off the head with his finger-nail, squeeze out the blood on the edge of the altar, pluck off the feathers, and throw them with the crop into the ash-pit, divide it down the wings, and then completely burn it (Lev_1:15-17). He was to offer a lamb every morning and evening (Num_28:3-4), and a double number on the Sabbath (Num_28:9), the burnt-offerings ordered at the beginning of months (Num_28:11), and the same on the Feast of Unleavened Bread (Num_28:19), and on the day of the First Fruits (Num_28:26); to receive the meat-offering of the offerer, bring it to the altar, take of it a memorial, and burn it upon the altar (Leviticus 2); to sprinkle the blood of the peace-offerings upon the altar round about, and then to offer of it a burnt-offering (Leviticus 3); to offer the sin-offering for a sin of ignorance in a ruler or any of the common people (Lev_4:22-25); to eat the sin-offering in the holy-place (Lev_6:26; comp. Lev_10:16-18); to offer the trespass-offering (Lev_5:6-19; Lev_6:6-7), to sprinkle its blood round about the altar (Lev_7:2), to eat of it, etc. (Lev_7:6); to eat of the show-bread in the holy place (Lev_24:9); to offer for the purification of women after child-birth (Lev_12:6-7); to judge of the leprosy in the human body or garments; to decide when the leper was cleansed, and to order a sacrifice for him (Lev_14:3-4); to administer the rites used at pronouncing him clean (Lev_14:6-7); to present him and his offering before the Lord, and to make an atonement for him (Lev_14:10-32); to judge of the leprosy in a house (Lev_14:33-47), to decide when it was clean (Lev_14:48), and to make an atonement for it (Lev_14:49-53); to make an atonement for men cleansed from an issue of uncleanness (Lev_15:14-15), and for women (Lev_15:29-30); to offer the sheaf of First Fruits (Lev_23:10-11); to estimate the commutation in money for persons in cases of a singular or extraordinary vow (Lev_27:8), or for any devoted unclean beast (Lev_27:11-12), or for a house (Lev_27:14), or field (Lev_18:23); to conduct the ordeal of the bitter water (Num_5:12-31); to make an atonement for a Nazarite who had accidentally contracted uncleanness (Num_6:13); to offer his offering when the days of his separation were fulfilled (Num_6:13-17); to blow with the silver trumpets on all occasions appointed (Num_10:8-10), and ultimately at morning and evening service (1Ch_16:6); to make an atonement for the people and individuals in case of erroneous worship (Num_15:15; Num_15:24-25; Num_15:27); to make the ointment of spices (1Ch_9:30); to prepare the water of separation (Num_19:1-11); to act as assessors in judicial proceedings (Deu_17:9; Deu_19:17); to encourage the army when going to battle, and probably to furnish the officers with the speech (Deu_20:5-9); to superintend the expiation of an uncertain murder (Deu_21:5), and to have charge of the law (Deu_31:9).
Christians are figuratively called priests (Rev_1:6; Rev_20:6). The student will observe the important distinction, that the term 'priest,' with which term the idea of a sacrifice was always connected in ancient times, is never applied to the pastor of the Christian church.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

Luk_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.
Wilson's Dictionary of Bible Types
press 1957.

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