It need scarcely be said, that everything connected with the priesthood was intended to

be symbolical and typical--the office itself, its functions, even its dress and outward

support. The fundamental design of Israel itself was to be unto Jehovah 'a kingdom of

priests and an holy nation' (Exo 19:5,6). This, however, could only be realised in 'the

fulness of time.' At the very outset there was the barrier of sin; and in order to gain

admittance to the ranks of Israel, when 'the sum of the children of Israel was taken after

their number,' every man had to give the half-shekel, which in after times became the

regular Temple contribution, as 'a ransom (covering) for his soul unto Jehovah' (Exo

30:12,13). But even so Israel was sinful, and could only approach Jehovah in the way

which Himself opened, and in the manner which He appointed. Direct choice and

appointment by God were the conditions alike of the priesthood, of sacrifices, feasts,

and of every detail of service. The fundamental ideas which underlay all and connected

it into a harmonious whole, were reconciliation and mediation: the one expressed by

typically atoning sacrifices, the other by a typically intervening priesthood. Even the

Hebrew term for priest (Cohen) denotes in its root-meaning 'one who stands up for

another, and mediates in his cause.' 27

For this purpose God chose the tribe of Levi, and out of it again the family of Aaron, on

whom He bestowed the 'priest's office as a gift' (Num 18:7). But the whole characteristics

and the functions of the priesthood centred in the person of the high-priest. In

accordance with their Divine 'calling' (Heb 5:4) was the special and exceptional provision

made for the support of the priesthood. Its principle was thus expressed: 'I am thy part

and thine inheritance among the children of Israel'; and its joyousness, when realised in

its full meaning and application, found vent in such words as Psalm 16:5, 6: 'Jehovah is

the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are

fallen unto me in pleasant places; yea, I have a goodly heritage.'

But there was yet another idea to be expressed by the priesthood. The object of

reconciliation was holiness. Israel was to be 'a holy nation'--reconciled through the

'sprinkling of blood'; brought near to, and kept in fellowship with God by that means.

The priesthood, as the representative offerers of that blood and mediators of the people,

were also to show forth the 'holiness' of Israel. Every one knows how this was

symbolised by the gold -plate which the high-priest wore on his forehead, and which

bore the words: 'Holiness unto Jehovah.' But though the high-priest in this, as in every

other respect, was the fullest embodiment of the functions and object of the priesthood,

the same truth was also otherwise shown forth. The bodily qualifications required in the

priesthood, the kind of defilements whic h would temporarily or wholly interrupt their

functions, their mode of ordination, and even every portion, material, and colour of their

distinctive dress were all intended to express in a symbolical manner this characteristic

of holiness. In all these respects there was a difference between Israel and the tribe of

Levi; between the tribe of Levi and the family of Aaron; and, finally, between an

ordinary priest and the high-priest, who most fully typified our Great High-priest, in

whom all these symbols have found their reality.

This much it seemed necessary to state for the general understanding of the matter. Full

details belong to the exposition of the meaning and object of the Levitical priesthood, as

instituted by God, while our present task rather is to trace its further development to

what it was at the time when Jesus was in the Temple. The first peculiarity of post-

Mosaic times which we here meet, is the arrangement of the priesthood into 'twenty-four