1. Of the office of the priesthood—The high priest in particular, the most illustrious type of Christ. 2. The call of Aaron to the priesthood. 3. Things concurring to his call, and separation to his office. 4, 5. The garments prescribed to him—Ordinary; 6. Extraordinary. 7. The nature of the office of the high priest—What he performed himself alone; what with the assistance of other priests; what with the assistance of priests and Levites. 8. His blessing the people—His judging of them. 9. The succession of these priests. 10. How many served under the tabernacle; 11. How many under the first temple; 12. How many under the second temple—The disturbance of the succession—Fatal end of the Aaronical priesthood.
1. THE principal glory of all Mosaical worship consisted in the person and office of the high priest. The Scripture calls him הַגָּדוֹל, הַכֹּהֵן, [Lev. 21:10], "the great priest," ἱερεὺς ὁ μέγας, or ἀρχιερεύς. This priest, with his attendants of the same family, was the hinge whereon the whole worship of the Judaical church depended and turned; and therefore our apostle doth undeniably prove that "the law of commandments contained in ordinances" was to be changed, because there was a promise of raising up a Priest that was not of the house of Aaron, nor of the tribe of Levi, which the observation of the law in the worship of God could not consist withal, Heb. 7:11, 12. Now this high priest being, in his person and his office, the most illustrious type of the Messiah and his office, and the principal means whereby God instructed his church of old in the mystery of the reconciliation and salvation of sinners, most things concerning him are expressly and at large handled by our apostle, and must, God assisting, come under our consideration in the several places wherein by him they are insisted on. I shall therefore here only, in these previous discourses, give a brief account of some such concernments of his person and office as will not directly again occur unto us.
2. What was the state and condition of the priesthood in the church from the foundation of the world until the time we now treat of, by whom that office was executed, how they came unto it, and wherein it did consist, I have declared elsewhere. The foundation of an especial priesthood in the church of Israel is laid Exod. 28:1. Provision being made of holy things, God proceeds to supply the church with holy or dedicate persons for their administration. The first thing expressed is the call of the high priest. Hereof there are two parts;—first, God's revelation and authoritative constitution concerning it; secondly, His actual consecration.
The former is expressed, Exod. 28:1, "And 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." Aaron was the elder brother of Moses, born three years before him, Exod. 7:7; and was now eightyfour or eighty-five years of age when God thus calls and appoints him to the office of the priesthood. With him all his sons, all the males of his family, were dedicated unto the service of God in their successive generations. And in this call unto his office he was a type of Christ, who entered not on his priesthood but by the designation and authority of the Father, Heb. 5:4, 5.
3. Secondly, Unto the completing of his call, there concurred his consecration, or separation unto God, at large described, Exod. 29. In general it is expressed, verse 1, by לְקַדֵּשׁ, which we render to "hallow;" that is, to sanctify, to separate unto God in the work of the priesthood. This is the general expression of his consecration; for what we afterwards translate to "consecrate," verses 9, 29, respects only one particular act of the whole work or duty. Now the parts hereof were many, which may briefly be enumerated:—
First, There was their manuduction, their bringing to the door of the tabernacle: Chap. 29:4, תַּקְרַיב,—"Thou shalt bring them nigh;" the word used in all sacred approaches and dedications to God. The priests themselves were made a "corban."
Secondly, They were washed with water: Verse 4, "Thou shalt wash them with water." After this the priests on all occasions were to wash themselves; at present, this being a sacred action, and they being not as yet consecrated, it was performed towards them by Moses; who at this and other times discharged the office of an extraordinary priest.
Thirdly, Being washed, they were clothed with the holy garments, verses 5, 6; of which afterwards.
Fourthly, The high priest being clothed, was anointed with the holy oil poured on his head, and running down over all his garments, verse 7; Ps. 133:2. The making and use of this ointment, prefiguring the unction of the Lord Christ with all the graces of the Spirit, Heb. 1:9, are declared Exod. 30:23–33.
Fifthly, Sacrifices of all sorts were offered unto God:—1. The Mincha, or meat-offering, Exod. 29:41; 2. The Chataath, or sin-offering, verses 13, 14; 3. The Ghola, or whole burnt-offering, verses 18, 25; 4. Shelamim, or peace-offerings, verse 28; 5. Terumoth and Tenuphoth, heave and wave offerings, verses 26, 27; 6. Nesek, or the drink-offering, verse 40. So that in the consecration of the priest all sacrifices also were, as it were, anew consecrated unto God.
Sixthly, In the use of these sacrifices there were five ceremonies used, belonging in a peculiar manner unto their consecration:—1. The filling of their hand: Verse 9, יַד וּמִלֵּאתָ. This we have rendered, "Thou shalt consecrate them;" as though their consecration were some peculiar act distinct from these prescribed ceremonies. But that which is thus expressed is only one of them, or the putting of some parts of the sacrifice into or upon their hands, to bear to the altar; which being the first action in them belonging to the sacerdotal office (for in all the former passages they were merely passive) is sometimes, by a synecdoche, used for consecration itself. 2. The putting of blood upon the tip of their right ear, and upon the thumb of their right hand, and the great toe of their right foot, verse 20; intimating their readiness to hear and perform the will of God. And this blood was taken from one of the rams that were offered for a burnt-offering. 3. The sprinkling of them with blood from the altar and the anointing oil together, upon all their garments, verse 21. 4. The imposition or laying of their hands on the head of the beast to be sacrificed for a sin-offering, verses 10, 15; denoting the passing away of their sins from them, that they might be fit to minister before the Lord. 5. The delivery of the wave-offering into their hands as a pledge of their future portion, verses 24, 28.
Seventhly, The continuance of all this ceremony is observed, verse 30. By the repetition of the sacrifices mentioned, it was continued seven days. During this time Aaron and his sons abode night and day at the door of the tabernacle of the congregation; after all which they were admitted unto and administered in their office. Now, all this solemnity was used by the appointment of God, partly to beget a reverence in the priests themselves unto his worship and in the administration of it, partly to teach and instruct the whole church in the mysteries of their redemption by the true High Priest, whose person and office were shadowed out hereby, as afterwards will more fully appear.
4. Immediately upon the revelation of the mind of God for the setting apart of Aaron to the priesthood, he prescribes the garments that he was to use in the discharge of the duties of his office; for the worship now instituted being outward and carnal, that which made an appearance of "glory and beauty," as these vestments did, was of principal consideration therein.
These garments of the high priest were of two sorts;—first, Those of his ordinary and constant ministration in the sanctuary; secondly, Those of his annual and extraordinary ministry in the most holy place. The first are appointed Exod. 28, consisting of eight parts:—
First, עֶרְוָה בְּשַׂר לְכַסּוֹת מִכְנְסֵי־בָד;—"Breeches of linen to cover the flesh of his nakedness," Exod. 28:42, 43; that is, to wear next unto him on his loins.
Secondly, אֹרֵג מַעֲשֵׂה שֵׁשׁ הַכָּתְנֹת, Exod. 39:27,—A "coat of fine linen," or silk, which was next him over the breeches, from the shoulders unto the ancles.
Thirdly, הָאַבְנֵט, Exod. 39:29,—"A girdle of silk," or twined linen, with purple, blue, and scarlet, wherewith he girt the coat under the paps or breast.
Fourthly, מְעִיל, Exod. 28:4, "a robe," all of blue, with bells and pomegranates of gold hanging interchangeably at the fringes of it, in number, as the Jews say, seventy-two of each sort. This robe covered the coat and girdle.
Fifthly, Upon the robe was אֵפוֹד, "the ephod;" which name we have retained, as not finding any garment in use elsewhere that should answer unto it. It was a covering for the shoulders, made of gold, blue, purple, scarlet, and fine linen, curiously wrought. On the top hereof, on the shoulders of the priest, were two precious stones,—onyx, say some, beryl, say others,—with the names of the tribes of the children of Israel engraven on them, six on one stone, and six on the other, Exod. 28:6–12.
Sixthly, חשֶׁן, which we render "a breastplate," wrought as the ephod, and of the same materials. Herein were fastened, in ouches of gold, twelve precious stones, with the names of the tribes engraven on them; which jewel, because of its use in judgment, was called, as I suppose, Urim and Thummim, Exod. 28:15–21, 30.
Seventhly, מִצְנֶפֶת, or "a mitre" for the head, made of fine linen, after the fashion of an eastern turban, sixteen cubits long, wreathed about his head, Exod. 28:4.
Eighthly, זָהָב צִיץ, "a plate," a flowering of gold, fastened with a lace of blue on the fore front of the mitre, whereon was engraven לַיהֹוָה קֹדֶשׁ,—"Holiness to the LORD," Exod. 28:36.
5. I have only named these things, without further consideration of them; partly because they have been inquired into and controverted by many already, and partly because I cannot myself come unto any certainty about sundry things relating unto them. The colours which we render "blue, purple, and scarlet," with the substance of that which we after translate "fine linen," cannot be clearly manifested what they were. The stones of the breastplate and ephod for the most part are unknown, and their names are applied only by conjecture unto such whose names are known to us. Concerning these things the Jews themselves are at a loss, and give us only various rumours and surmises, and I shall not add to the heap of conjectures which have already been cast into this treasury.
6. Secondly, The extraordinary garments of the high priest I call them which he wore only on the day of atonement; because they were worn but once only, and these he used not in the whole service of that day, but only when he entered into the most holy place. Now these, though for the kind of them they were the same with the linen garments before mentioned, yet they were made particularly for that day, for after the service of that day they were laid up in one of the chambers belonging unto the sanctuary; and they were four, linen breeches, a linen coat, a linen girdle, and a linen mitre, Lev. 16:4, 23. These the Jews call the לבן בגדי, "white garments," as the others his זהב בגדי, "garments of gold."
7. The high priest being thus arrayed, was prepared for the work of his office, which was threefold:—1. To offer sacrifices to God for the people; 2. To bless the people in the name of God; 3. To judge them. For the first, our apostle declares it and insists upon it frequently in this Epistle, chap. 7:27, 8:3, 9:7, 10:1.
And, first, his work in the business of sacrifices was threefold:—
First, That which he performed himself alone, none being admitted to assist him, or to be present with him, or so much as to look upon him. This was that which he performed when he carried the blood into the most holy place on the day of atonement, Lev. 16; Heb. 9:7. The sacrifice before the ark, mercy-seat, and cherubims, was peculiar to himself alone. And in case of any occasional hinderance or impediment that might befall him, there was always a second priest who was substituted in his room, that the great service of that day might not be omitted.
Secondly, That which he performed assisted by other priests. Such was the whole service of the sanctuary, Heb. 9:6, about the daily incense, the shew-bread, the candlesticks and lamps, even all the service of the holy place.
Thirdly, That wherein he had the assistance of the other priests, and the service of the Levites. Such were all the services of the court at the brazen altar, where the Levites assisted in the killing, flaying, and removal of the bodies of the beasts that were sacrificed.
The especial seasons of these services, diurnal, sabbatical, monthly, and annual, are of too great variety and extent to be here insisted on.
8. Secondly, His blessing of the people was twofold:—First, Solemn, at stated seasons, according unto a form prescribed unto him, Num. 6:23–
27. Secondly, Occasional, with respect unto particular seasons, as Eli blessed Hannah, 1 Sam. 1:17.
Thirdly, His work also was to judge the people:—First, In things concerning the house and worship of God, Zech. 3:7. Secondly, In hard and difficult cases he joined with the judge or ruler in judging between men, according to the law, Deut. 17:12. Thirdly, He was always a member of the sanhedrin. This, I know, is denied by some of the Jews, but it seems to be warranted from Deut. 17:8–13.
9. Being thus appointed in his office, a succession also therein was designed,—namely, by the first-born male of the eldest family or branch of the posterity or house of Aaron. But the tracing of this succession in particular is greatly perplexed, for it is nowhere directly given us in the Scripture for that space of time wherein the story of the church is recorded therein. Different names are also in several places given unto the same persons, as seems most probable. Besides, Josephus, who is the only approved writer of the Jews in things of this nature, is either corrupted in some passages on this subject, or doth palpably contradict himself. The post-Talmudical masters are so far from yielding any relief in this matter, that by their jarrings and wranglings they render it more perplexed. Neither have those amongst our writers who of old or of late have laboured to trace this succession been able to agree in their computations. Four or five differing catalogues I could give in that are contended for with some earnestness. I shall not therefore hope, in this brief account of things which I am confined unto, to give light unto a matter of such intricacy and perplexity.
I shall therefore content myself to give the most passant account among the Jews of this succession in general, with some few observations upon it, and so close this discourse.
10. It is generally agreed, after Josephus, that the whole number of high priests, from Aaron inclusively to the destruction of the second temple, was eighty and three; for though in the Babylonian Talmud some of them reckon up above eighty high priests under the second temple alone, yet the more learned of the later Jews, as the author of Tzemach David ad Millen. iv. anno 829, expressly prefer the authority of Josephus above them all.
Of these eighty-three, thirteen administered before the Lord under the tabernacle, or whilst the tabernacle built by Moses in the wilderness was the sacred seat of divine worship and ordinances. Of these the first was Aaron, the last Abiathar, who was put past the priesthood by Solomon a little before the building of the temple. And in this succession there was but one interruption,—namely, when Eli of the house of Ithamar, the younger son of Aaron, was preferred to the priesthood. It is probable that he had been second priest in the days of his predecessor, and was doubtless admitted unto the office upon the reputation of his holiness and wisdom; and, it may be, that he whose right it was to succeed of the house of Phinehas was either incapable or judged unworthy.
11. In the first, or Solomon's temple, there administered eighteen high priests, whose names are recounted by Josephus, lib. x. cap. viii., lib. xx. cap. x. Of these the first was Zadok, the last Jehozadak, who was carried into captivity by Nebuchadnezzar, 1 Chron. 6:14; though I question whether ever he administered as high priest, only he was left at the destruction of the city and temple, after the death of his father, Seraiah. Nor was there any known interruption in this series of succession, being carried down in a right line from the house of Phinehas by Zadok.
12. The remainder of the number before mentioned served under the second temple, being multiplied by the tumults and disorders which the people then fell into. The first of them was Joshua the son of Josedech; the last one Phinehas, or Phananias, made high priest by the seditious villains a little before the last siege and destruction of the city.
And this succession, or that during this season, had interruptions many and great. The first mentioned by Josephus was after the death of Onias, the fourteenth high priest from the building of the temple, when Antiochus first put in Joshua, who was called Jason, the brother of Onias, and afterwards displacing him, thrust Menelaus into his room. After a while he puts out this Menelaus, and placeth one Alcimus, of another family, in his stead.
After this Alcimus, the family of the Maccabees, or Asmonaeans, took on them the office of the high priesthood. Their race being extirpated by Herod, Ananus, a private priest, was by force and power put into the place. And from this time forward to the destruction of the temple there was no order observed in the succession of the high priest, but persons were put in and out at the pleasure of the rulers, either the Romans or the Herodians; for Hyrcanus being taken prisoner by the Parthians, and Antigonus, the son of Aristobulus his brother, being taken by Herod and Sosia, and crucified at Antioch by Mark Antony, in whom the race of the Asmonaeans ended, vile persons were put in and out at pleasure, some for a year, some for a month, one for a day, some for a longer season, until the whole nation, church and state, rushing into its final and fatal ruin, in their rebellion at Jerusalem, they thrust out Matthias, put in by Agrippa, and chose one by lot to succeed him; when God, to manifest his disapprobation of them, caused the lot to fall upon one Phananias, a mere idiot, who knew nothing of the place or office which they called him unto, with whom ended the church and priesthood of the Jews.
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