Part 36
PREPARATION, prep-a-ra'shun : The concord-
1 Tim 5 17; Tit 1 5, etc). It is sometimes used
ances indicate that the word "preparation" oc-
of the body, or succession, of religious teachers and leaders of the nation's past (Mt 15 2; He 11 2). The word "presbyter" has been contracted by later
curs only twice in the OT, once in 1 Ch 22 5, where it is used in the ordinary sense "to make
preparation," and once in Nah 2 3, "in the day
ecclesiastical usage into the title "priest," although
in the NT they are by no means identical, but on the contrary are often explicitly distinguished (Mk 14
of his preparation," both of them translating the same Heb root and requiring no special elucida-
tion. In Eph 6 15 the apostle speaks of the equipment of the Christian as including the "feet
43; Acts 23 14). The local synagogue of the Jewish church was under the care and control of a body of representa-
shod with the preparation of the gospel of peace," which means, according to Thayer, "with the promptitude and alacrity which the gospel pro-
tive men called "the elders" (Lk 7 3).
2. Based Naturally the Christian church, beon Synaginning at Jerus and formed on the gogue Plan lines of the synagogue, took over the eldership into its own organization
duces."
The word occurs with technical significanoe ("the
Preparation") in the gospel narratives of the cruci-
fixion, translating the Gr TrapaaKevri, pamskeuS (Mt
(Acts 11 30; 16 2; 1 Pet 5 1, etc); so also in
27 62; Mk 15 42; Lk 23 54; .In 19 14.31.42).
all the cities in which the missionary activities of the apostles made church organization necessary, the local synagogues readily suggested and supplied a feasible plan for such organization (Acts 14 23; Tit 1 5). The mother-church at Jerus, formed
It is used as a technical term indicating the day of
the preparation for the Sabbath, that is, the evening
of Friday. This is its use in Jos, Ant, XVI, vi, 2,
and presumably in the Synoptics. Later its use
after the pattern of the synagogue, might well have
seems to have been extended to denote regularly
Presence Priest THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2438
ence" represents no particular word but is introduced where it seems to suit the context (cf e.g. Acts 3 13 AV and 3 19). See Parousia. Burton Scott Easton PRESENT, prez'ent. See Gift.
offered to the churches formed elsewhere under apostolic preaching the only conceivable plan. We do not know from the NT passages how these elders were selected; we must infer that they were elected by the membership of the churches, as under the synagogue plan; they were then installed into their office by apostles (Acts 14 23), or by apostolic helpers (Tit 1 5), or by "the presbytery" (1 Tim 4 14), or by both together (2 Tim 16; cf 1 Tim 4 14). So early as the Pauline letters the office of presbyter seems already to have borne the distinction of two functions: teaching and ruling
PRESENTLY, prez'ent-h: The strict meaning ia of course "at the present moment," "instantly," and the modern force "after a short interval" is due simply to the procrastinating habits of mankind; hence RV modifications of the AV use of the word into "immediately" (Mt 21 19), "even now" (Mt 26
(1 Tim 6 17; cf Acts 20 17.28; 1 Thess 5 12. 13; 1 Pet 5 2). In the NT history and epp. it does not appear that the various churches of a district were already
53), and "forthwith" (Phil 2 23). In Prov 12 16, the uncertainty of the meaning (m "openly," Heb "in the day") has led to the retention of the AV word.
organized into an ecclesiastical body
3. Principle known as "the presbytery," having Found in some basis of representation from the the NT constituent churches. But the absence of such mention is far from being final proof that such district organizations did not exist; little dependence can be placed on mere negative arguments. Moreover, the council of apostles and elders in Jerus, to which Paul and Barnabas appealed (Acts 15), is positive evidence of the principle of representation and central authority. The various district organizations would quickly follow as administrative and judicial needs demanded; such development came early in the growth of the church, so early that it is unmistakably present in the post-apostolic age.
PRESIDENT, prez'i-dent (^"10, ^arakh): Used only in Dnl 6 2-7. Probably a Pers derivative from sar, "head," and the Aram, equivalent for Heb shoter. The meaning is self-evident and refers to the appointment of Daniel by Darius to be one of the three princes who had rule over the satraps of the empire.
PRESS, pres: As a vb. is used in RV as a tr of no less than 13 Gr and Heb words (rather more in AV). All the RV uses are modern. In AV may be noted Wisd 17 11, "pressed with conscience" (RV "pressed hard by"); 2 Mace 14 9, "pressed on every side" (RV "surrounded by foes"); Acts 18 5, "pressed in the spirit" (RV "constrained by"). As a noun, AV uses "press" in Mk 2 4 for Sx^os,
In Rev the 24 elders occupy a conspicuous place in the ideal church (Rev 4 4.10; 5 6, etc), sitting for those they represent, as an exalted presbytery, close to the throne of the Eternal One. "The four and twenty elders occupying thrones (not seats) around the throne are to be regarded as representatives of the glorified church ; and the number, twice twelve, seems to be obtained by combining the number of the patriarchs of the OT with that of the apostles of the NT" (Milligan on Rev 4 4 in Expositor's Bible).
ochlos, "crowd" (so RV). For wine press see Vine; Wine.
PRESSFAT, pres'fat (Hag 2 16 AV, ERV "winefat," ARV "winevat"). See Wine.
PRESUME, prS-zum', PRESUMPTUOUS, prSzump'ta-us, PRESUMPTUOUSLY, prg-zump'ta-
us-li: "To presume" ("to take or go beforehand")
is to speak or act without warrant or proudly. In the OT the words are for the most part the tr of n^T, zHdh, and T^t, zldh, "to boil up" (as water), and derivatives; hence to act proudly, to speak unauthorizedly, etc (Dt 18 20.22, of the prophet; Ex 21 14; Dt 1 43; 17 12.13; Ps 19 13, "presumptuous sins" [zedh, "proud"]; cf Ps 86 14; 119 21, etc; Prov 21 24, etc). Other words are male', "to fiU," "to be full" (Est 7 5, "presume"); 'aphal, "to lift oneself up" (Nu 14 44); h'yadh ramah, "with a high hand" (Nu 15 30, RV "with a high hand"); in 2 Pet 2 10 iolmetes, "bold "
Presbytery is the court, or representative body, in the Presbyterian Church next above the Session of the local
church. The Session is composed of the 4. In the ruling elders, elected by the membership Prp«;hvtp ^^ ^ particular church, with the minister
• /-.i. u "'^ moderator or presiding officer. The nan Cnurcn Presbytery is composed of all the ordained
ministers, or teaching elders, and one ruling elder from the Session of each church in a given district or community. To it now, as in NT times (1 Tim 4 14), is committed the power of ordination; as also of installation and removal of ministers. It has supervision of the affairs which are general to the churches in its jurisdiction, and the power of review in all matters concerning the local churches (see Form of Gov., Presb. Church in U.S.A., ch x). The Presbytery elects the representatives composing the General Assembly, which is the highest court of the Presbyterian Chiirch.
"daring," is tr"* "presumptuous," RV "daring ; in 2 Mace 3 24; 5 15 we have katatolmdo; ihrasus,
is rendered "presumption" in 2 Maco 5 18, RV "daring deed." W. L. Walker
In ecclesiastical architecture the presbytery is that part of the church structure which is set apart for the
c T A t,- clergy, usually the space between altar 0. In ArctUand apse; sometimes used of the whole tecture choir space, but ordinarily the word is more restricted in its meaning. See further, Bishop; Church; Elder; Government.
PREVENT, pre-vent' (CIJ? , kodham; •n-po<t>eavw, prophlhdno, ^ikva,, phthdno): "Prevent" occurs in AV in the hteral but obsolete sense of "to come or go before," "to anticipate," not in the sense of "to hinder." It is the tr of kodham, "to be sharp," "to be in front," "to be beforehand" (2 S 22 6,19, RV "came upon"; Job 3 12, RV "receive"; 30 27, "are come upon" ; 41 11, "firstgiven"; Ps 18 5.18, "came upon"; 21 3, ARV "meetest"; 59 10, ARV "meet"; 79 8, ARV "meet"; 88 13, "come before"; 119 147.148, ARV "anticipated"; Isa 21 14, "did meet"; Am 9 10, ARV "meet"). In the NT prophlhano, with same meaning, is tr"* "prevent" (Mt 17 25, "Jesus prevented him," RV "spake first to him"); phthano (1 Thess 4 15, "shall not prevent," RV "shall in no wise precede"). "Prevent" in the above sense occurs in Wisd 6 13, RV
Edward Mack PRESENCE, prez'ens: In the OT nearly always the rendition of CJE , pamm, "face" (Gen 3 8; Ex 33 14 f; Ps 96 2: Isa 63 9, etc); occasionally of
]->,?, 'ayin, "eye'' (Gen 23 11; Dt 25 9; Jer 28
1.11, etc); and in 1 K 8 22; Prov 14 7, "the presence of" represents the prep. "133
, neghedh, "before";
cf also Aram. DnjJ , kodham, in Dnl 2 27 AV (RV "before"). In Gr, "presence" has an exact equivalent in Trapovcrla, parousla, but this word is rendered "presence" only in 2 Cor 10 10; Phil 2 12; RV Phil 1 26 (AV "coming"). Elsewhere parousia is rendered "coming," but always with "presence" in the m. Otherwise in the NT "pres-
2439 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Presence Priest
(1 Pet 2 9; Rev 1 6). The office of priest in
"forestalleth" {phthano); 16 28, "we must prevent the sun to give thee thanks," RV "rise before."
Israel was of supreme importance and of high rank. The high jjriest 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 kejit therein. Through the ministrations of the priesthood the people of Israel were instructed in the doctrine of sin and its expiation, in forgiveness and wor-
W. L. Walker PREY, pra (T3 , haz, Onu , tereph, bblB , shalal)
"Prey" is frequent in the OT, chiefly as the tr of baz, "spoil," "plunder" (Nu 14 3.31; Dt 1 39; Isa 10 6, etc); of tereph, "prey of wild beasts," "torn thing" (Gen" 49 9; Nu 23 24; Job 4 11, etc); of malko'h, "a taking" (Nu 31 11, etc; Isa 49 24.25); of shalal, "spoil" or "booty" (Jgs 5 30 his; 8 24.25; Isa 10 2, etc). Maher-shalal-hashbaz (RVm "The spoil speedeth, the prey hasteth") was the symbolical name given to a son of Isaiah
ship. In short, the priest was the indispensable source of religious knowledge for the people, and the channel through which spiritual life was communicated.
(Isa 8 1.3). "Prey" does not occur in the NT, but is found in the Apoc: 1 Esd 8 77, "for our sins .... were given up ... . for a prey" (pronomt); Jth 9 4; 16 5; 1 Mace 7 47; Ecclus 27 10 {Ihtra); Jth 5 24 (kaldhroma). In RV shalal is generally tr"" "spoil" (Jgs 5 30: 8 24.25; Isa 10 2, etc), while, conversely, "prey (noun and vb.) is occasionally substituted for "spoil," "booty" (Nu 31 32, etc). See Booty; Spoil. W. L. Walker
/. Nature of the Priestly Office.—The Scriptures furnish information touching this point. To them we at once turn. Priesthood implies
1. Implies choice. Not only was the office of Divine Divine institution, but the priest himChoice self 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" (He 5 1.4). The priest was not elected by the people, much less was he selfappointed. Divine selection severed him from those
PRICE, pris: Represents various words in the OT; Ti/iiJ, limt, is the usual Gr word for "price" in the NT. "Of great price" is TroXirifios, polutimos, in Mt 13 46, and TroXuTeXiys, polutelts, in 1 Pet 3
4. The vb. occurs in Zee 11 13 AV and ERV as "prised." The spelling "prized" in ARV and some edd of AV is due to a confusion with "prize." For "price of a dog" (Dt 23 18 AV) see Dog.
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" (Lk 4 18). He came bearing heavenly credentials.
PRICK, prik: As a noun ( = any slender pointed thing, a thorn, a sting) it translates two words:
(1) TJlC , sekh, a "thorn" or "prickle." Only in Nu 33 55, "those that ye let remain of them be as pricks in your eyes," i.e. "shall be a source of painful trouble to you." (2) K^prpov, keniron, "an iron goad"
It implies the principle of representation. The institution of the office was God's gracious provision for a people at a distance from
2. Implies Him, who needed one to appear in the RepreDivine presence in their behalf. The sentation high priest was to act for men in things pertaining to God, "to make propitiation for the sins of the people" (He 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
for urging on oxen and other beasts of burden: "It
is hard for thee to kick against the pricks" (AV of Acts 9 5, where RV omits the whole phrase, following the best MSS, including S ABCE; AV of Acts 26 14, where RV has "goad," m "Gr 'goads' "),i.e. to
offer vain and perilous resistance. See Goad. As a vb. ( = "to pierce with something sharply pointed," "to sting"), it occurs once in its literal sense: "a pricking brier" (Ezk 28 24); and twice in a fig-
(Ex 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 Jeh" (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 Jeh upon his two shoulders for a memorial" (Ex 28 12.19). 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 LXX 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
urative sense: "I was pricked in my heart" (Ps 73
21); "They were pricked in their heart" (Acts 2
37, Karavvaa-ui, katanusso, Vulg compungo; cf Eng. word "compunction"). D. Miall Edwards
PRIEST, prest (iri3, kohen, "priest," "prince,"
"minister"; tepevs, hiereiis, i-pxitptvi, archiereus;
for UpEiis H-^vas, hiereiis megas, of He 10 21, see Thayer's Lexicon, s.v. Upevs)
I. Natcbe of the Priestly Office
1. Implies Divine Ctioice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. The Two Gheat Pbiests of the OT Melchizedek and Aaron III Pbiestlt Functions and Character
1. A Strictly Religious Order
2. Priestism Denied 3 The High Priest's Qualifications
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" (He 5 1). It implies the ofTering 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
4. Symbolism of Aaron's Rod IV Consecration of Aaron and His Sons
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 NT the term is applied to priests
of the Gentiles (Acts 14 13), to those of the Jews (Mt 8 4), to Christ (He 5 5.6), and to Christians
Priest Priest, Higli THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2440
strictly religious. They had no political power con-
he effected by means of sacrifice, blood-shedding (He 5 1; 8 3). He would be no priest who should have nothing to offer. It was the high
ferred upon them. Their services, their dependent
position, and the way in which they were sustained,
3. Implies priest who carried the blood of the sin Offering offering into the Most Holy Place and Sacrifice who sprinlded 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 (Ps 80 1). It was he also w^ho 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 Jeh, the righteous Judge and Redeemer.
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.
The Heb priests in no wise interfered with the conscience of men. The Heb worshipper of his own
It implies intercession. In the priestly ministry of Aaron
and his sons this 4. Implies function is not so Intercession 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; Nu 6 22-27).
//. The Two Great Priests of the OT.—These were Melehize-
dek and Aaron. MelNo others that chizedek ever bore the name and Aaron or discharged the office rank with these, save, of course, the Lord Je.sus Christ, of whom they were distinguished types. Of the two, IM e 1 c h i z e d e k 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 (He 7 3). The ordinary priests and the Levites depended for their official existence on Aaron. Ajiart from him they would not be priests. Second, the priesthood of Christ was tyjoified 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 fulfilment. In the Ep. to the He 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
Dress of Egyptian Priests.
free will laid his hand on the head of his sacrifice, and confessed his sins to God alone. His conscience was quite free and un2. Priestism trammeled. Denied There were certain duties which were pecuhar 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 3. The blood of the sin offering on the mercyHigh seat. To him alone it pertained to Priest's represent the congregation before the QualifiLord as mediator, and to receive the cations 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 1721). 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 14.15). Nor was he to come in contact wdth death. He must not rend his clothes, nor defile himself, even for his father or his mother (Lev 21 10.11). His sons might defile themselves for their kin, but the
is the true and the real Priest, while Aaron is but a figure.
///. Priestly Functions and Character.—These are minutely prescribed in the Law. In the institution of the office the Lord's words to
1. A Strictly Moses were, "Take thou unto thee Religious Aaron thy brother, and his sons with Order him, from among the children of Israel, that he may minister unto me in the priest's oflRce" (Ex 28 1 AV). Their duties were
2441 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Priest Priest, High
As God and man in one Person He is a perfect Mediator (He 1, 2). See Christ, Offices of, V.
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.
Literature.—Smith, DB: HDB: P. Fairbairn, Tyjinlooy of Scripture, II; Holtau, Exposition of the Tabernacle; the Priestly Garments and the Priesthood; Martin, Atonement; A. B. Davidson, Hebrews; Moorehead, Mosaic Institutions.
Adolph Saphir believes there is deep significance in the miracle of Aaron's rod that budded and bare
William G. Moorehead PRIEST, CHRIST AS. See Christ, Offices of.
almonds (Nu 17). It was a visible 4. Symbolsign of the legitimacy of Aaron's ism of priesthood and a confirmation of it, Aaron's Rod and a symbol of its vitality and fruit-
PRIEST, HIGH CipiDn, ha-kohen, 6 tepevs, ho
hiereus; n"'12)pn "JHSn, ha-kdhen ha-masld'^h,
6 teptiis 6 xpi'^'T'^s, ho hiereus ho christos; IHSn
fulness. 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.
'"l^n, ha-kuhen ha-gddhol, 6 lepevs 6 H.«'7as, ho
hiereus ho megas; li)N"in 'T\3 , kohen hd-ru'sh, 6 Upeis Ti-yovpievos, ho hiereus hegoilnienos; NT dpxiEpeis, archiereus)
IV. Consecration of Aaron and His Sons {Ex 29; Lev 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.
I. Institution of the High-Priesthood 1. The Family 2. The Consecration 3. The Dress 4. The Duties of HighPriesthood 5. Special Regulations 6. The Emoluments 7. Importance of the Office II. History of the High-Priesthood in Israel
(1) Both the high priest and his sons were together washed with water (E.x 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 Jehovah." 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 (Ps 133 2). (4) After the anointing of the high priest the appointed sacrifices were offered (Ex 29 10 if). Vp 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.
1. In the OT 2. In the NT Literature
/. Institution of the High-Priesthood.—Temples with an elaborate ritual, a priesthood and a high priest were familiar to Moses. For a millennium or two before his time these had flourished in Egj'pt. Each temple had
its priest or priests, the larger temples and centers having a high priest. For centuries the high priest of Amon at Thebes stood next to the king in power and influence. Many other high-priesthoods of
less importance existed. Moses' father-in-law was priest of Midian, doubt-
(5) The blood of the offering was applied to the person of father and sons alike (Ex 29 20.21). On
less the chief or high
the tip of the right ear, on the thumb
priest. In founding a nation and establishing an ecclesiastical system, nothing would be more natural and proper for him than to institute a priestly system with a high priest at the head. The records give a fairly full account of the institution of the high-priesthood.
1. Symbolof the right hand, and on the great ism of Contoe of the right foot was the conse-
secration crating blood-mark set.
High Priest (Egyptian).
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 Jeh 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. Sacri-
Aaron, the brother of Moses, was chosen first to
fill the office. He was called "the priest" {hakohen) (Ex 31 10). As the office was
1. The to be hereditary and to be preserved Family in perpetuity in the family of Aaron (Ex 29 9.29), he is succeeded by his son Eleazar (Nu 20 28; Dt 10 6), and he in turn by his son Phinehas (Nu 25 11). In his time the succession was fixed (Nu 25 12.13). In Lev 4 3.5.16; 6 22 he is called "the anointed priest." Three times in the Pent he is spoken of as "great priest" or "high priest" (Lev 21 10; Nu 35 25.28). The first of these passages identifies him with the anointed priest.
ficial blood, the blood of atonement, is here, as everywhere else, the foundation for saints and smners, for
priests and ministers alike, in all their relations with God.
The priests of Israel were but dim shadows, ob-
scure sketches and drafts of the one Great Priest of
God, the Lord Jesus Christ. Without
2. Type and drawing out at length the parallelism
Archetype between the type and the archetype, we may sum up in a few brief sentences
The ceremonies by which he was installed in his office are recorded in Ex 29 29 fl. Seven days of special solemnities were spent. Tlio first conse2 The Concration was by Moses; it is not said who
the perfection found in the priestly character of
Christ: (1) Christ as Priest is appomted of God (He 5 5). (2) He is consecrated with an oath (He
.. performed the others. There was special secration washing and anointing with oil (Ps 133 2). Each new high priest must wear the holy garments, as well as be specially anointed (Lev 21 10). Every day a bullock for a sin offering must be oflered for atonement: the altar also must be cleansed, atoned for.
7 20-22). (3) He is sinless (He 7 26). (4) His
priesthood is unchangeable (He 7 23.24). (.5) His
offering is perfect and final (He 9 25-28; 10 12)
(6) His intercession is all-prevaihng (He 7 25). (7)
Priest, High THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2442
and anointed, the high priest ofEering a sacrifice or minAfiA for himself (Lev 6 24 tf).
tithe paid in to the Levites. Jos says this was a common fund (Ant, IV, iv, 4), but the high priest was probably charged with the duty of distributing it. In general the family of the high priest was well-to-do, and in the later period became very wealthy. The high priest and his family were among the richest people of the land in the time of Christ, making enormous profits out of the sacri-
Besides the regularly prescribed dress of the priests, the high priest must wear the robe of the ephod, the ephod, the breastplate and the mitre or
3. The headdress (Lev 8 7-9). The robe of the
yj ephod seems to have been a sleeveless tunic, i^ress made of blue, fringed with alternate bells and pomegranates (Ex 28 31-35; 39 2226). The ephod seemed to be a variegated dress of the four colors of the sanctuary, blue, purple, scarlet and fine linen interwoven with gold (Ex 28 6-8 ; 39 2-.5) . This distinguishing ephod of the high priest was fastened at the shoulders by two clasps of shoham stone, upon each of which was engraved the names of six tribes of Israel (Ex 28 9-14; 39 6.7). Over the ephod and upon his breast he wore the breastplate, a four-cornered hoshen suspended by little chains. Set in this in four rows were twelve precious stones, having engraved upon them the names of the twelve tribes of Israel. This breastplate must have contained a pocket of some kind inside, for in it were deposited the Urim and Thummim, which seemed to be tangible objects of some kind (Ex 28 15-30; 39 8-21). The mitre or headdress was of fine linen, the plate of the crown of pure gold, and inscribed upon it the words, "Holy to .Jehovah" (Ex 28 36-38; 39 30.31). When entering the Holy of Holies he must be dressed wholly in linen, but in his ordinary duties in the dress of the priests; only when acting as high priest he must wear his special robes. See Priest.
fices and temple business.
The importance of the high priest's office was manifest from the first. The high priest Eleazar
is named in the first rank with Joshua,
7. Importhe prince of the tribes and successor of tance of the Moses (Nu 34 17 f; Josh 14 1). He Office with others officiated in the distribution of the spoils of the Midianites (Nu 31 21.26). His sins were regarded as belonging to the people (Lev 4 3.22). He acted with Moses in important matters (Nu 26 1; 31 29). The whole congregation must go or come according to his word (Nu 27 20 ff). His death was a national event, for then the manslayer was free to leave the City of Refuge (Nu 35 25.28). He had no secular author-
ity, but was regarded generally as the leading religious authority. Later, he became also the leading secular as well as religious authority.
In addition to his regular duties as a priest, the high priest was to enter the Holy of Holies on the
Day of Atonement (Lev 16 3.15.33. 4. Duties 34). He must also officiate at the of the Highceremony of the two goats, when one Priesthood is sent into the wilderness to Azazel, and the other slain to make atonement for the sanctuary (Ex 30 10; Lev 16 8-10). He alone could make atonement for the sins of the people, the priests and his own house (Lev 4 3 ff
//. History of the High-Priesthood in Israel.— In general the present writer accepts the historical
records of the OT as true and rejects
1. In the the critical views of a fictitious or OT falsified history. Such views have only subjective reasons to support them and are based upon a naturalistic evolutionary view of the development of Israel's religion. As Moses was the founder of the high-priesthood in Israel he anticipated a perpetuation of the office throughout the history (Dt 26 3). The high priest appears frequently. Eleazar officiated with Joshua in the division of the land among the twelve tribes (Josh 14 1). The law of the manslayer shows that he was an important personage in the life of Israel (Josh 20 6). He seemed to have the power to distribute the offices of the priests to those whom he would, and poor priests would appeal to him for positions (1 S 2 36). The office seems to have remained in the family of Eleazar until the days of Eli, when, because of the wickedness of his sons, the family was destroyed and the position passed into the family of Ithamar (1 S 2 31-36). A descendant of that family officiated at Nob in the times of Saul, whose name was Ahimelech (1 S 21 2; 22 11). His son, Abiathar, escaped from the slaughter, and later seems to have succeeded his father and to have been chief priest throughout David's reign (1 S 22 20-23; 23 9; 30 7). Zadok seems to have had almost equal privilege (2 S 8 17; I Ch 18 16; 24 6 almost certainly by copyist's error, transpose Abiathar and Ahimelech; Mk 2 26 may be based on this reading. See Abiathar, etc). Because he joined the party of Adonijah rather than that of Solomon, Abiathar was deposed and banished to Anathoth, where he spent the rest of his days (1 K 2 26.27). Zadok was put in his place (ver 35) . He seems to have been a descendant of Eleazar. Under Jehoshaphat, Amariah was high priest (2 Ch 19 11) and was the leading authority in all religious matters. In the time of AthaUah, diiring the minority of Joash and almost his entire reign Jehoiada was high priest and chief adviser. He seems to have been the most influential man in the kingdom for more than half a century (2 K II 4ff; 12 2-16; 2 Ch 24 vassim). Azariah officiated m the days of Uzziah and Hezekiah (2 Ch 26 20; 31 10); Urijah in the reign of Ahaz (2 K 16 10-16), and the latter priest seems to have been a friend of Isaiah (Isa 8 2). Hilkiah held the office in the days of Josiah when the Book of the Law
9 8ff; 16 6; Nu 15 25). He must offer the regular meal offering (Lev 6 14.15). He must share with the priests in the caring for the lamp that burned continually (E.x 27 21). He must assist in arranging the shewbread (Ex 25 30). When he carried the breastplate with the names of the tribes inscribed thereon he acted as mediator between Israel and God (Ex 28 29). He alone could consult the Urim and Thummim before Jeh, and according to his decision Israel must obey (Nu 27 21).
An office so important required certain special regulations. He must be free from every bodily defect (Lev 21 16-23). He must marry only 5 Special ^ virgin of Israel, not a widow, nor a Ppo-Vilations: divorced woman, nor a profane one (Lev Kegulations 21 14). He must not observe the external signs of mom-ning for any person, and not leave the sanctuary when news came of the death of even a father or mother (vs 10-12). He must not defile himself by contact with any dead body even father or mother (ver 11); and is forbidden to let his hair grow long or rend his clothes as a sign of mourning (ver 10). If he should bring guilt upon the people he must present a special offering (Lev 4 3 fl). Sins affecting the priesthood in general must be expiated by the other priests as well as himself (Nu 18 1). He must eat nothing that died of itself or was torn by beasts (Lev 22 8) . Ho must wash his feet and hands when he went to the tabernacle of the congregation and when he came near to the altar to minister (Ex 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 (Ex 27 21), but in later"times the common priests performed this duty. He must abstain from holy things during his uncleanness (Lev 22 1-3) or if he should become leprous (vs 4.7). He was to eati the people's meat offering with the inferior priests in the holy place (Lev 6 16). He must assist in judging the leprosy in the human body and garments (Lev 13 2-69) and in adjudicating legal questions (Dt 17 12). When there was no Divinely in,spired leader, the high priest was the chief ruler till the time of David and again after the captivity. SeePRiE.sT: Priesthood. The emoluments were not much greater than those of the priests in general. He received no more inheritance among the tribes than any 6. The other Levite, but he and his family Emoluwere maintained upon certain fees, ments dues and perquisites which they enjoyed from the common fund. In Nu 18 28 the priests were to receive a tithe of the
2443 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Priest, High
was discovered (2 K 22 4 f ; 23 4; 2 Ch 34 9); Zephaniah in the time of Jeremiah (Jer 29 25 f); Seraiah in the days of Zedekiah, who was put to death at Riblah by Nebuchadnezzar (2 K 25 18 f
III and put his brother Jason in his place (174 BC), who was soon displaced by Menelaus. About 153 BC Jonathan the Hasmonean was appointed by King Alexander, and thus the high-priesthood passed to the priestly family of Joiarib (1 Mace 10 18-21). Whether the family of Joiarib was a branch of the Zadokites or not cannot be determined. After the appointment of Jonathan, the
Jer 62 24). At the time, mention is made of a priest of the second rank (2 K 23 4; 25 18) and Zephaniah fills that office (Jer 62 24). It is doubtful whether this is the same Zephaniah mentioned in Jer 29 25. This "second priest" was doubtless a deputy, appointed to take the high priest's place in case anything should prevent his performing the duties of the office. Lists of high priests are given in 1 Ch 6 1-15; 6 50-53. The first of these gives the line from Levi to Jehozadak who was carried away in the captivity under Nebuchadnezzar. The second traces the line from Aaron to Ahimaaz, and
office became hereditary in the Hasmonean line, and continued thus until the time of Herod the Great. The latter set up and deposed high priests at his pleasure. The Romans did the same, and changed so frequently that the position became almost an annual appointment. Though many changes were thus made, the high priest was always chosen from certain priestly families. From this group of deposed priests arose a class known as "chief priests." The anointing prescribed in the law of Moses was not always carried out in later times, and in fact was generally omitted. The Mish speaks of high priests who were installed in
is identical so far with the first list.
There could have been no place for the functions of the high priest during the captivity, but the family line was preserved and Joshua the son of Jehozadak was among those who first returned (Ezr 3 2). From this time the high priest becomes more prominent. The monarchy is gone, the civil authority is in the hands of the Persians, the Jews are no longer independent, and hence the chief power tends to center in the high-priesthood. Joshua appears to stand equal with Zerubbabel (Hag 1 1.12.14; 2 2.4; Zee 3 1.8; 4 14; 6 11-
office simply by clothing them with their special robes (Schiirer, II, i, p. 217, note 24). In NT times the high priest was the chief civil and ecclesiastical dignitary among the Jews. He was chairman of the Sanhedrin, and
2. In the head of the political relations with the NT Rom government. It is not clear just how far he participated in the ceremonies of the temple. No doubt he alone entered the Holy of Holies once a year on the Day of Atonement, and also offered the daily offerings during that week. What other part he took in the work was according to his pleasure. Jos says that he officiated at the Sabbath, the New Moon and yearly festivals. The daily minhah (Lev 6 12 ff) which he was required to offer was not always offered by the high priest in person, but he was required to defray the expense of it. This was a duty which, according to Ezekiel's vision, was to be performed by the prince. The Jews had many contentions with the Romans as to who should keep the garments of the high priest. When Jerus fell into the hands of the Romans, the robe of state also fell into their hands.
13). He is distinctly known as hiigli priest (ha-kdhen hagadhol). He takes a leading part in establishing the ecclesiastico-civil system, particularly the building of the temple. In the vision of Zechariah (Zee 3 1-5) Satan accuses the high priest who is here the representative proper of the nation. The consummation of the Messianic age cannot be completed without the cooperation of the high priest who is crowned with Zerubbabel. and sits with him on the throne (Zee 6 13). The prophet also describes Joshua and his friends as "Tnen of the sign," alluding to the coming Messiah under whom the sin of the land was to be taken away in one day (Zee 3 9f). The promise is made to Joshua that if he wiU walk in Jeh's ways and keep His house, he shall judge Jeh's house, i.e. Israel, keep His court and have a place to walk among those who stand before Jeh
(3 7 ) . He is anointed equally with the prince of the royal line, for the two sons of oil (4 14) almost certainly refer to the royal Zerubbabel and priestly Joshua who are to be Joint inspirers of Israel in rebuilding the temple.
This exaltation of the high priest is very different from the state of things pictured by Ezekiel (Ezk 40-42). In that picture no place is left for a high
In the time of Christ. Annas and Caiaphas were high priests (Lk 3 2), though, as appears later in the Gospel, Caiaphas alone acted as such. Annas had probably been deposed, yet retained much of his influence among the priestly families. For particulars see Annas; Caiaphas; Jesus Chbist. These two were also the chief conspirators against Jesus. As president of the council Caiaphas deliberately advised them to put Jesus to death to save the nation (Jn 11 51). He was also chairman of the council which tried and condemned Jesus
priest; the prince seemed to be the chief personage
in the ecclesiastical system. Ezekiel's vision was
ideal, the actual restoration was very different, and the institutions and conditions of the past were carried out rather than the visions of the prophet. In the time of Nehemiah, Eliashib was high priest
(Mt 26 57.58.63.65; Mk 14 53.60.61.63; Lk 22 54; Jn 18 12-14.19.24.28). They were also leaders in the persecution of the apostles and disciples after Pentecost (Acts 4 6; 6 17.21); Saul sought letters from the highjiriest to Damascus to give him authority to bring any Christians he might find there bound to Jerus (Acts 9 2). He presided at the council which tried Paul (Acts 22 5: 23 4). See Paul, THE Apostle. In the Ep. to the He the doctrine of the priesthood of Jesus is fully and carefully elaborated. Jesus is here called the great High Priest, as well as priest. The opening words of the Ep. contain the essential thought: "when he had made purification of sins" (1 3). The title of high priest is first introduced in 2 17, " a merciful and faithful high priest in things pertaining to God" ; also in 3 1, "the Apostle and High Priest of our confession." Having thus fairly introduced his great theme, the writer strikes the keynote of his great argument: "Having then a great high priest," etc (4 14.15). From 4 14 to 7 28 the argument deals with the high-priestly work of Jesus. His qualifications are not only those which distinguish all priesthood, but they are also unique. He
(Neh 3 1.20). For abusing his office by using a temple chamber in the interests of his family he was reprimanded (13 4-9). The list of high priests from Jeshua to Jaddua is given in Neh 12 10. According to Jos {Ant, XI, viii, 5) Jaddua was
priest at the time of Alexander the Great (332 BC), but it is practically certain that it was Jaddua's grandson, Simon, who was then priest (see W. J. Beecher, Reasonable Bib. Criticism, ch xviii). Thus is preserved the unbroken line from Aaron to Jaddua, the office still being hereditary. No essen-
tial change can be found since the days of Ezra. The Book of Ch, compiled some time during this
period, uses the three names, ha-kohen, ha-kohen
hor-ro'sh, ha-kohen ha-gadhol. The word naghidh
("prince") is also used, and he is called "the ruler
is named after the order of Melchizedek. The general qualifications are: (1) He is appointed by God to His ofBce (6 1). (2) He is well fitted for the office by His experiences and participation in human temptations (5 2-6; 2 18). (3) He undergoes a Divine preparation (5 8.9). The special qualiflcations of His priesthood are: It IS after the order of Melchizedek (5 10). This is an eternal one (6 20) ; royal or kingly (7 1-3) ; independent of birth or family (ver 3) ; it is timeless (ver 8) ; superior
of thehouseof God" (1 Ch 9 11). This seems to
imply considerable power invested in him. Usually
the Chronicler in both Ch and Neh uses the term
"the priest." . . The line of Eleazar doubtless continued until
the time of the Maccabees, when a decided change
took place. The Syrian Antiochus deposed Onias
Priesthood Priesthood in NT THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2444
to that of Levi (vs 4-10) ; new and different from that of Aaron (vs 11.12). It is also indissoluble (ver 16) ; immutable (ver 21); inviolable (ver 24). Tlius with all tliese general and special qualifications He is completely fitted (or His work (7 26). That work consists in offering up Himself as a sacrifice for the sins of the people (ver 27) entering within the veil as a forerunner (6 20) ; presenting the sacrificial blood in heaven itself (8 3 ; 9 7.24) ; thus obtaining eternal redemption (9 12); ratifying the new covenant (vs 13-22). The result of this high-priestly work is a cleansing from all sin (9 23) ; a possibility of full consecration to God and His service (10 10) ; an ultimate perfection (10 14) ; and full access to the throne of grace (10 21.22). See Chhist, Offices of; Priest; Priesthood in the NT.
26 25), as did Jacob (Gen 33 20). In these cases priestly acts were performed by the patriarchs in
their capacity as fathers of the family or heads of
clans. From the beginning, priesthood with its acts of expiation and of worship was thus recognized as a Divinely instituted office. But in preMosaic times there was no special class of priests recognized.
Regular priestly succession in a single family was estabhshed by Moses (Ex 28 1-3). From this point of time onward the priesthood
LiTER.\TURE.—Articles on the priesthood in general, with references to the high priest in HDB, HCG, EB. Jew Enc, Kitto, Smith. Fallows. Schaff-Herzog, etc; no article on "High Priest" only. For the history. Breasted, Hislort/ of Egypt: Schurer, History of the Jewish People in the Time of Jesus Christ, II, i, 207-99; Jos, And, XV, XVIII, XX. For works on the priesthood from the radical viewpoint, see Graf, S. I. Curtiss, Jost, Graetz, Kautzsch, Budde, Baentsch, Benzingcr, BUchler, Meyer, Wellhausen. For a more moderate position see Baudissin, Die Geschichte des alttestamentlichen Priesterthums unter~ sucht. For a more conservative position see A. Van Hoonacker, Le sacerdocelevitique dans la loi et dans Vhistoire des Hebreux. On the high-priesthood subsequent to the return from Babylon, see B. Pick, Lutheran Church Remew, 1898, I, 127-41; II, 370-74; III, 5.5.5-56; IV, 65564; and the comms. on the passages cited. James Josxah Reeve PRIESTHOOD, prest'hood:
3. Herediin Israel was confined to the family tary Priestof Aaron. No hereditary priesthood hood seems to have prevailed in patriarchal times. According to the Ep. to the He, Melchizedek, a priest of the highest rank, had neither predecessor nor successor in his great office. By Divine direction Moses designated the Aaronio family as the priestly family in Israel, and he prescribed the garments they should wear, the sacri-
fices they should offer both for themselves and for the congregation, their maintenance, their domes-
tic relations, and their conduct toward their feUowHebrews.
In the appointment of the priesthood there is no trace of Egyp influence. Yet we know that Joseph married the daughter of the priest of On (Gen 41
1. Priesthood an OfHce 2. In the OT 3. Hereditary Priesthood 4. In the NT 5. Conclusions LiTEItATURE
50). But this fact had no bearing on the selection of Israel's priestly family. The Aaronic priesthood had nothing in common with that of Egypt; it claimed to be of Divine origin, and its duties, functions and powers in no way contradict the claim. The witness of an Egyp archaeologist (Dr. M. G. Kyle) may be here introduced touching one essen-
All worship is based on priesthood, for the priestly office is an essential part of salvation. Christianity itself has its glorious Priest, the Lord Jesus Christ, and it is through His one supi-eme offering that we are brought into saved relations with God and enjoy fellowship with Him. The priesthood of Christ and
tial element in the duties of the priestly office, viz. sacrifice: "The entire absence from the offerings of old Egyp religion of any of the great Pentateuchal ideas of sacrifice, substitution, atonement, dedication, fellowship, and indeed of almost every essential idea of real sacrifice, as clearly established by recent very exhaustive examination of the offering scenes, makes for the element of revelation in the Mosaic system by delimiting the field of rationalistic speculation on the Egyp side. Egypt gave nothing to that system, for it had nothing to give." As much may be said respecting the priesthood; Israel took little or nothing of its powers and functions from Egyp sources.
its mighty effects in sacrifice and intercession on behalf of the people of God are the chief and fundamental theme of the Ep. to the He.
Priesthood is a real office, definite and specific. It is needful to insist on this fact, for the noble word "priest"
has been misappropriated and misapplied,
1. Priestso that its intrinsic import has been im-
j^ J paired. There is a certain literary slang ""r indulged in by some who talk of the an Oince "priests of science," "priests of art," and similar absurdities. The idea of priesthood, if priesthood is to have any definite meaning, can have no place in literature or science or art or in anything of the kind. For it belongs to the realm of grace, presupposing as it does sin and the Divine purpose to remove it. Hugh Martin writes that he "would as soon think of transferring the language of geometry and of algebra to botany and talk of the hypotheniise of a flower and the square root of a tree, or the differential coefficient of a convolvulus, as to speak of the priesthood of nature or letters." Priesthood is an office, embracing very specific duties and functions.
Although the office was hmited to the Aaronic family, nevertheless in certain exigencies and emergencies others beside the regular priest offered sacrifices to the Lord and were accepted by Him. Thus did Gideon in a time of great straits in Israel
(Jgs 6 24.26); thus the men of Beth-shemesh (1 S 6 14.1.5); the prophet Samuel (1 S 7 9); David (2 S 6 13.17); Elijah (1 K 18 23.32-38), etc. The^ chosen people appear to have felt free to offer sacrifices and to engage in priestly functions when occasion required, until the central sanctuary was estabhshed on Mt. Moriah. When the Temple was built and dedicated, priestly action was confined to Jerus and to the regular priestly household. When Pharisaism, with its rigid legahsm, with its intolerable burdens, became dominant, all liberty of worship and spontaneous service largely disappeared. The religious life of Israel stiffened into a dreadful monotony.
Priesthood in some form appears to have existed from the earliest times, even from the beginning
of the history of our race. In patriar2. In the chal times the office was held and its OT duties were discharged by those who occupied some sort of headship, and particularly by the father or the chief of the family and of the tribe. Thus Noah in his capacity of priest and in behalf of his household "builded an altar unto Jeh, and took of every clean beast, and of every clean bird, and offered burnt-offerings on the altar" (Gen 8 20). Abraham offered the ram "for a burnt-offering in the stead of his son" (Gen 22 13). In like manner Job offered burnt offerings for his children, and likewise by Divine direction for the three "comforters" when the great trial had passed (Job 15; 42 8). In these and the like instances there was priestly action no less certainly than in that of Aaron or of any regularly appointed priest in Israel. Melchizedek was "priest of God JVIost High" (Gen 14 18). Isaac "builded an ^Itar there and called upon the name of Jeh" (Gen
All priesthood reaches its climax in that of the Lord Jesus Christ. It is because of the perfection of His priesthood that the office as represented A Tn the NT by Melchizedek and Aaron was effective, ±. HI me 11 J.
j^jjfj fuifiued tjjg g^j jq^ which it was appointed. The one answers to the other as type and antitype, as prediction and fulMment. Christ's priesthood is opened to us in the Ep. to the He (2 1418; 4 14-16; 6 1-10; 7 9.10.18). Two fundamental truths touching His priesthood are made very prominent in the Ep. to the He. These are its order and its duties. By the order is meant the rank or grade of the Priest, and by the duties the various functions of His
2445 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Priesthood Priesthood in NT
Jewish priesthood, but lepeiJs, hiereus, and dpxi-epei^,
ministry. Christ'sorder as Priest is thatof Melchizedelc, not at all that of Aaron ; Ho 7 makes this tact perfectly clear. Like Melchizedek, and infinitely above Melchizedek, Ho is Priest, having no predecessor in the great office, and no successor; herein He stands absolutely alone, peerless and perfect forever. He executes the duties or functions of it after the pattern of Aaron, as He 9 clearly exhibits. These two priesthoods, Melchizedek's and Aaron's, are gloriously accomplished in the person and work of Jesus Christ. The point is raised and discussed with some keenness in our day. Did Clu-ist execute the office of priest during His sojourn on earth, or does He exercise the office only in heaven ? A full discussion of this interesting subject would bo inappropriate. However, let it be noted (1) tliat the Lord Jesus was appointed a Priest no iess certainly than was Aaron (He 6 4. .5). In the words, " Thou art my Son, tills day have I begotten thee," there appears to be a reference both to His incarnation (Lk 1 32; He 1 5) and also to His resurrection (Acts 13 3.3). In He 3 17 we are told that it "behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people." The assumption of human nature was needful that He might be such a priest. John the Baptist saw this truth, and said, "Behold the Lamb of God, that takoth away the sin of the world" (Jn 1 29). There was certainly priestly action in His death. Twice we are told that He "offered up himself" (Ho 7 27), "For this he did once for all, when he offered up himself." This strong term, "offered," is sacrificial and points to His death as an offering made for the sins of the people. His own action in it must not be overlooked; it was He Himself who presented the offering; He was not, therefore, a struggling victim, a martyr, who coidd not escape the doom that came upon Him—nay. He voluntarily offered Himself.
archiereus, "high priest," frequently occur. As until the fall of Jerus the activities of the
1. The priests were carried on in careful acJewish cordance with the prescriptions of the Priesthood OT, there naturally is nothing new or
striking in the numerous NT references to their work. Perhaps the information of the greatest interest is found in Lk 1 5-9 to the
effect that Zacharias was of the course of Abijah, the 8th of the 24 cour.ses into which the priests were divided (cf 1 Ch 24 7-lS), and that in these courses the priests divided their work by lot. In the Gospels the archiereis are mentioned oftener than are the hiereis, the power of the priesthood seeming to have been absorbed by a sort of
priestly aristocracy. As under the political pressure of that time the office of high priest could seldom be retained until the death of the holder, there might even be several hving at the same time who had for a longer or shorter time held this office which made a man the head of the nation, not only
ritually, but also politically, since the high priest was ex officio presiding officer of the Sanhedrin. Not only would these ex-high priests naturally
retain the title belonging to their former dignity, but probably the name had come to include as well other members of the same families or of families
of equal position, so that it seems that "chief
In He 9 1-i we find these significant words: "How much more shall the blood of Christ, who through the eternal Spirit offered liimself without blemish unto God, cleanse your conscience from dead works to serve the living God?" It was as Priest that He made this stupendous offering, and this He did when still on earth. He was at once both sacrifice and priest. Never was He more active than when He offered Himself to God.
priests" is a more exact tr of archiereis than high
priests. In the sing., however, the reference of
archiereus is usually, if not invariably, to the individual who at the time given was holding the unique
office of high priest. The word hiereus is of course employed in its ordinary signification on the rare
occasions when reference is made in the NT to corresponding ministers of other religions, as to the
It is worth w^hile to remind ourselves that the words employed in Scripture to express the act of His^dying are never used to denote the death of a creature, a man. Matthew has, He "yielded up (dismissed) his spirit" (Mt 27 .50). John has. He "gave up his spirit" (Jn 19 30); Mk 15 37 and Lk 23 46 both have the same words: He "gave up the ghost." He died, not because He was mortal as we are, nor because He could not deliver Himself, but because He gave Himself for our sins that we might be forgiven and saved (Jn 10 17.18). The voluntariness of His offering is the very essence of His priestly atonement. See Christ, Offices of, V; Priesthood in the NT.
priest of Zeus (Acts 14 13J and also to Melchizedek (He 7 1). Only in He is the activity of Jesus set forth as
priestly and high-priestly, but in this Ep. great emphasis is laid on these aspects of
2. The His work. Interpreters seldom disPriesthood tinguish between these two aspects and Highof His work, and it is plain that somePriesthood times at least the author himself made
Priesthood springs out of the deepest need of the human soul. Men universally feel that somehow they have offended the Power to whom
of Jesus no effort sharply to distinguish theni.
Christ But certain considerations make it probable that they were not really confused or combined in the mind of the author
5. Conthey are responsible, to whom they elusions must give account of their deeds. They long to appease their offended Lord, and they believe that one who is authorized and qualified to act in their behalf may secure for them the abrogation of penalty and the pardon they
himself. For example, it is to be noted that the priesthood of Jesus is declared to be after the order
of Melchizedek, and consequently radically unlike that of the Levitical priests. On the other hand, the Aaronic high-priesthood is regarded as having been analogous to that of Jesus, so that in spite of its
seek. Hence priesthood connects itself most closely with sin, with guilt and its removal. The heart
inferiority, comparison is frequently made with it.
craves the intervention and intercession on their
behalf of one who has liberty of access to God, and whose ministry is acceptable. In short, the priest
It is readily seen that the work of the high priest, both because of his entry into the Most Holy Place and because he bore the names of the children of
is the representative of the sinner in thmgs pertam-
ing to God. He is the mediator whose office it is
Israel in the breastplate of judgment for a memorial before Jeh continually, far more suitably than that
to meet and satisfy the claims of God upon those
for whom he acts, and who secures the pardon and
of the ordinary priests typified the atoning and intercessory work of Jesus (Ex 28 12.15).
the favor which the offender must have, if he is to
enjoy fellowship with God. And this, and more than this, we have in our Great High Priest, the Lord Jesus Christ.
Attempting then to treat separately the priestly and high-priestly functions of Jesus, we note that most of what is said of the priestly functions is involved in the declaration that He is a priest after the order of Melchizedek, and this thought is handled in He 7 in such a way as to make plain the
Literature.—P. Pairbairn, Typology of Scripture,
IISoltau Exposition of the Tabernacle, the Priestly Garments and the Priesthood: Martin. Atonement: Moorehead. Mosaic Institutions, art. "Priest."
superiority of a priesthood after the order of Mel-
William G. Moorehead PRIESTHOOD IN THE NT:
chizedek, and thus to confirm the superiority of Christianity over Judaism, the great theme of the book. Historically the blessing bestowed upon Abraham and the reception of tithes from him prove
1. The Jewish Priesthood , , , t ^u ^ 2 The Priesthood and High-Priesthood of Jesus Christ
3. The Priesthood of Believers
the superiority of Melchizedek to Levi, and still more to the priestly descendants of Levi (7 4-10).
In the NT Updrevfia, hierdleuma (1 Pet 2 5.9),
"priesthood," is not found with reference to the
Priesthood in NT Priests, Levites THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2446
has been the case in Protestant theology. But it does not follow that there has been a corresponding
Further, Jesus became priest not on the ground of a "carnal commandment," i.e. in an order based on descent and inheritance, but by "the power of an endless life" (7 16), of which fact Melchizedek reminds us, since Scripture is silent alike as to his birth and his death. Again, unlike the Levitical priests, Christ is inducted into His office by the oath of God (7 20.21; cf Ps 110 4). Finally, while the priests of the Levitical line were hindered from permanence in office by their death, Jesus holds His priesthood untransmitted and untransmissible (7 23.24). This discussion of the priesthood of Christ "after the order of Melchizedek" occupies almost
divergence from the thought of the
3. The apostles. It only shows that a thought Priesthood which according to apostolic concep-
of Believers tion was one of the invariable privi-
leges of every Christian, and which found, if not constant, yet sufficiently clear expression in this figurative fashion, has come, in consequence of errors which have developed, to receive in the controversies of later centuries stronger emphasis than it did at first. It may well be noted
first that this conception of the priesthood of be-
lievers, standing by itself, is in no way related to the various priestly activities which are also figuratively attributed to them. The writer of the Ep. to the He, who does not speak of the priesthood of be-
all of ch 7, but at ver 26 His high-priesthood is suddenly introduced, and after that point, while His work is more than once contrasted with that of the temple priests (8 4.5; 9 6; 10 11 f), no further reference is in any way made to Melchizedek.
lievers, knowing no Christian priesthood but that of Jesus Himself, yet calls "praise," "to do good and to communicate," sacrifices (13 15.16). So Paul bids the Romans present their bodies "a living sacrifice" (Rom 12 1), and Peter calls Christians "a holy priesthood, to offer up spiritual sacrifices" (1 Pet 2 5). But this figurative usage is entirely distinct from the subject of the present paragraph. Also the conception of the Christian priesthood never in the NT attaches itself merely to the ministry of the Christian church, whatever may be held as to its orders or tasks. In no sense has the church or any church an official priesthood. Nor is it any part of the NT conception of the priesthood of believers that any individual should act in any respect for any other. Though the intercessory suppUcation of believers in behalf of other persons has of late often been represented as a priestly act, as being, indeed, that activity which is essential to any real priesthood of believers, the NT thought is quite different, and is to be thus conceived: In ancient times it was held that men in general could not have direct access to God, that any approach to Him must be mediated by some member of the class of priests, who alone could approach God, and who must accordingly be employed by other men to represent them before Him. This whole conception vanishes in the light of Christianity. By virtue of their relation to Christ all believers have direct approach to God, and consequently, as this right of approach was formerly a priestly privilege, priesthood may now be predicated of every Christian. That none needs another to intervene between his soul and God; that none can thus intervene for another; that every soul may and must stand for itself in personal relation with God—such are the simple elements of the NT doctrine of the priesthood of all behevers. (Consult treatises on NT theology, and comms. on the Ep. to the Hebrews.) David Foster Estes
After having twice merely given the title of high priest to Jesus (2 17; 3 1), the writer of the Ep. to the He at 4 14 begins a statement of the resemblance between Jesus and the Jewish high priest, such "as was Aaron," finding the resemblance to reside (1) in His Divine appointment to His work
(5 4.5), (2) in His experience of suffering (5 7.8; cf 4 15; 5 2), and (3) in His saving work suggested by the sacrificial activity of the ordinary high priest
(5 9), which, however, it far transcends in value and effect. But (4) later the work of the high priest and that of Jesus are contrasted as to place where done, the high priest going into the second tabernacle, i.e. the Holy of Holies (9 7), while Christ passes through the greater and more perfect tabernacle, "heaven itself" (9 11.24). A similar contrast is (5) drawn between the sacrifices respectively offered, the ancient sacrifices being the blood of goats and calves (9 12), Christ's being "himself"
(9 14), "his own blood" (9 12), "the blood of Christ, who through the eternal Spirit offered himself without blemish unto God" (9 14). The author also accepts and urges without argument or even explanation (6) the truly sacrificial character of this self-immolation of Jesus. Nor is this fact nullified by the emphasis which once is laid on doing God's will in an antithesis copied from the Ps (10 5-9; cf Ps 40 6ff), for here the contrast drawn is not between sacrifice on one side and obedience on the other, but rather between the sacrifice of animals dying involuntarily and wholly unconscious of the sacrificial significance of their death, and the offering of Himself on the part of Jesus in intelligent purpose to carry out the will of God, by which will the body of Jesus Christ is the only acceptable offering (10 10). Further the author urges (7) the actual effectiveness of Christ's work, his argument being that it would already have been repeatedly performed if this single offering had not been sufficient for all time, "once for all" (7 27; 9 26). Finally is asserted (8) the intercessory work of Christ, which, though not explained, seems to be a figurative presentation of his idea that men are blessed because Christ died, i.e. that this was an indispensable condition of God's manifestation of His merciful love, and that the grace consequent on the death of Christ does not merely grow out of a fact, but that the Divine love and providence for believers are exercised, neither automatically or impersonally, but in virtue of a constant personal sympathy for varying temptations and needs, a sympathy intensified by the earthly experience, temptation, suffering of Him who had been and is, not only the Divine Son, but also the Son of Man. Thus the salvation of the believer is certain and complete, and the priestly and high-priestly work of Je.sus reaches its consummation. The priesthood of believers is an idea which finds formal expression less frequently in the NT than