Exercitation 23

Of the Office of the Priesthood; the High Priest in particular. The most illustrious Type of Christ. The Call of Aaron to the Priesthood. Things concurring to his Call, and Separation to his Office. The Garments prescribed to him. Ordinary. Extraordinary. 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. His blessing the people. His judging of them. The succession of these Priests. How many served under the Tabernacle. How many under the First Temple. How many under the Second Temple. The disturbance of this Succession. Fatal End of the Aaronical Priesthood.

The principal glory of all Mosaical worship consisted in the Person and Office of the High Priest. The Scripture calls him, [in non-Latin alphabet], the Great Priest, [in non-Latin alphabet], or [in non-Latin alphabet]. 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 does 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 (Hebrews 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 to us.

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 to it, and wherein it did consist, I have declared elsewhere. The foundation of an especial Priesthood in the Church of Israel is laid (Exodus 28:1). Provision being made of holy things, God proceeds to supply the Church with holy or dedicated 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 (Exodus 28:1): And take you to you Aaron your Brother and his Sons, that they may minister to me in the Priests Office. Aaron was the elder brother of Moses, born three years before him (Exodus 7:7), and was now eighty four 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 to the service of God in their successive generations. And in this call to his Office, he was a Type of Christ, who entered not on his Priesthood, but by the designation and authority of the Father (Hebrews 5:4, 5).

Secondly, to the completing of his Call, there concurred his consecration or separation to God, at large described (Exodus 29). In general it is expressed, v. 1, by [in non-Latin alphabet], which we render to hallow, that is, to sanctify, to separate to God in the work of the Priesthood. This is a general expression of his consecration, for what we afterwards translate to consecrate, v. 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, v. 4), [in non-Latin alphabet]; you shall bring them near, the word used in all sacred approaches and dedications to God. The Priests themselves were made a Corban.

Secondly, they were washed with water (v. 4): You shall 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, v. 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, v. 7 (Psalm 132:2). The making, and use of this ointment, prefiguring the unction of the Lord Christ with all the graces of the Spirit (Hebrews 1:6), are declared, chap. 30, v. 25.

Fifthly, sacrifices of all sorts were offered to God. 1. The Mincha or meat-offering. 2. The Chataath or sin-offering, v. 13, 14. 3. The Hola, or whole burnt-offerings, v. 18, 25. 4. Shelamim or peace-offerings, v. 25. 5. Tenumoth, and Tenuphoth, heave- and wave-offerings, v. 25, 26. 6. Nesek or the drink-offerings, v. 40. So that in the consecration of the Priest, all sacrifices also were as it were anew consecrated to God.

Sixthly, in the use of this sacrifice there were five ceremonies used belonging in a peculiar manner to their consecration. 1. The filling of their hand, v. 9, [in non-Latin alphabet]. This we have rendered, You shall consecrate them, as though their consecration was 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 tips of their right ears, and upon the thumbs of their right hands, and the great toes of their right feet, v. 20, intimating their readiness to hear, and perform the will of God. And this blood was taken from one of the rams that was offered for a burnt-offering. 3. The sprinkling of them with blood from the altar, and the anointing oil together, upon all their garments, v. 21. The imposition, or laying of their hands on the head of the beast to be sacrificed for a sin-offering, v. 10, 15, denoting the passing away of their sin 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, v. 24, 28.

Seventhly, the continuance of all this ceremony is observed, v. 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 to, 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 to 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 was 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, Exodus 28, consisting of eight parts.

First, [in non-Latin alphabet]: breeches of linen for to cover the flesh of his nakedness (Exodus 28:42, 43), that is, to wear next to him on his loins.

Secondly, [in non-Latin alphabet] (Exodus 39, v. 27), a coat of fine linen, or silk, which was next them over the breeches, from the shoulders to the ankles.

Thirdly, [in non-Latin alphabet] (Exodus 39:29), a girdle of silk, or twined linen, with purple, blue and scarlet, wherewith they girt the coat under the paps or breast.

Fourthly, [in non-Latin alphabet] (Exodus 28:4), a robe, all of blue with bells of gold, and pomegranates, 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 [in non-Latin alphabet] the Ephod, which name we have retained, as not finding any garment in use elsewhere that should answer to it. It was a covering for the shoulders, made of gold, blue, purple, scarlet, and fine linen, curiously wrought. In 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 engraved on them, six on one stone, and six on the other (Exodus 28:9, 10, 11).

Sixthly, [in non-Latin alphabet] which we render a breast-plate, 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 engraved on them: which jewel, because of its use in judgment, was called, as I suppose, Urim and Thummim (Exodus 28:15, 16, 17, 18, 30).

Seventhly, [in non-Latin alphabet] or a miter for the head, made of fine linen, after the fashion of an Eastern turban, sixteen cubits long, wreathed about his head (Exodus 28).

Eighthly, [in non-Latin alphabet] a plate, a flowering of gold, fastened with a lace of blue on the fore-front of the mitre, wherein was engraved, [in non-Latin alphabet] Holiness to the Lord.

I have only named these things, without farther consideration of them; partly, because § 5 they have been enquired into, and controverted by many already; and partly, because I cannot myself come to any certainty about sundry things relating to 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 breast-plate and Ephod, for the most part are unknown, and their names are applied only by conjecture, to such whose names are known to us. Concerning these things, the Jews themselves are at a loss, and give us only various rumors and surmises; and I shall not add to the heap of conjectures which have already been cast into this treasury.

The extraordinary garments of the High Priest I call them, which he wore only § 6 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 some of the chambers belonging to the Sanctuary: and they were four, linen breeches, a linen coat, a linen girdle, and a linen mitre (Leviticus 16, v. 4, v. 25). These the Jews call the [in non-Latin alphabet] white garments as the other his [in non-Latin alphabet] garments of gold.

The High Priest being thus arrayed, was prepared for the work of his office, which § 7 was three-fold: 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. 8:3; chap. 9:3, 4; chap. 7:2; chap. 10:1). And his work in the business of sacrifices was three-fold.

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 (Leviticus 16; Hebrews 9:7). The sacrifice before the Ark, mercy-seat and Cherubims was peculiar to himself alone. And in case of any occasional hindrance 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 (Hebrews 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, slaying, and removal of the bodies of the beasts that were sacrificed.

The especial season of these services, diurnal, sabbatical, monthly and annual, are of too great variety and extent to be here insisted on.

Secondly, his blessing of the people was two-fold. First, solemn, at stated seasons, § 8 according to a form prescribed to him (Numbers 6:23, 24, 25, 26, 27). Secondly, occasional, with respect to particular seasons, as Eli blessed Hannah (1 Samuel 1:17).

Thirdly, his work also was to judge the people. 1. In things concerning the house and worship of God (Zechariah 3:7). 2. In hard and difficult cases, he joined with the judge or ruler, in judging between men according to the law (Deuteronomy 17:12). 3. He was always a member of the Sanhedrim. This, I know, is denied by some of the Jews, but it seems to be warranted from Deuteronomy 17, v. 8, 9, 10, 11, 12, 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 no where 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 to 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 does 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 among 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 to, to give light to 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. 4. An. 829. expressly prefer the authority of Josephus above them all.

Of these eighty three, thirteen administered before the Lord under the Tabernacle, or while 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 by 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 to 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 Phineas, was either uncapable, or judged unworthy.

§ 11 In the first, or Solomon's Temple, there administered eighteen high priests, whose names are recounted by Josephus, lib. 11. cap. 4. lib. 20. cap. 9. Of these, the first was Zadock; the last Jehozadeck who was carried into captivity by Nebuchadnezzar (1 Chronicles 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 Phineas by Zadock.

§ 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 Phineas, 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 in Menelaus into his room. After a while he puts out this Menelaus, and places one Alcimus, of another family, in his steed.

After this Alcimus, the family of the Machabees, or Hasmoneans, 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 Sofia, and crucified at Antioch by Marc. Antony, in whom the race of the Hasmonaeans 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 to, with whom ended the Church and priesthood of the Jews.