sufficiently known from Jewish history. Out of actual service neither the priests nor

even the high-priest wore a distinctive dress (comp. Acts 23:5; see also chapter 7), and

though a number of civil restrictions were laid on priests, there were few corresponding

advantages. It is indeed true that alliances with distinguished priestly families were

eagerly sought, and that during the troubled period of Syrian domination the high-priest

for a time held civil as well as religious rule. But the latter advantage was dearly bought,

both as regarded the priests and the nation.

Nor must we forget the powerful controlling influence which Rabbinism exercised. Its

tendency, which must never be lost sight of in the study of the state of Palestine at the

time of our Lord, was steadily against all privileges other than those gained by

traditionary learning and theological ingenuity. The Pharisee, or, rather, the man learned

in the traditional law, was everything both before God and before man; 'but this people,

who knoweth not the law,' were 'cursed,' plebeians, country people, unworthy of any

regard or attention. Rabbinism applied these principles even in reference to the

priesthood. It divided all priests into 'learned' and 'unlettered,' and excluded the latter

from some of the privileges of their own order. Thus there were certain priestly dues

which the people might at will give to any priest they chose. But from some of them the

'unlettered' priests were debarred, on the ostensible ground that in their ignorance they

might have partaken of them in a state of Levitical uncleanness, and so committed mortal

In general, the priests had to undergo a course of instruction, and were examined before

being allowed to officiate. Similarly, they were subject to the ordinary tribunals,

composed of men learned in the law, without regard to their descent from one or another

tribe. The ordained 'rulers' of the synagogues, the teachers of the people, the leaders of

their devotions, and all other officials were not necessarily 'priests,' but simply chosen

for their learning and fitness. Any one whom the 'elders' or 'rulers' deemed qualified for it

might, at their request, address to the people on the Sabbath a 'word of exhortation.'

Even the high-priest himself was answerable to the Sanhedrim. It is distinctly stated,

that 'if he committed an offence which by the law deserved whipping, the Great

Sanhedrim whipt him, and then had him restored again to his office.' Every year a kind of

ecclesiastical council was appointed to instruct him in his duties for the Day of

Atonement, 'in case he were not learned,' or, at any rate, to see to it that he knew and

remembered them. Nay, the principle was broadly laid down --that 'a scholar, though he

were a bastard, was of far higher value than an unlearned high-priest.' If, besides all this,

it is remembered how the political influence of the high-priest had decayed in the days

of Herod, and how frequently the occupants of that office changed, through the caprice

of the rulers or through bribery, the state of public feeling will be readily understood.

At the same time, it must be admitted, that generally speaking the high-priest would, of

necessity, wield very considerable influence, and that, ordinarily, those who held the

sacred office were not only 'lettered,' but members of the Sanhedrim. According to

Jewish tradition, the high-priest ought, in every respect, to excel all other priests, and if

he were poor, the rest were to contribute, so as to secure him an independent fortune.

Certain marks of outward respect were also shown him. When he entered the Temple he

was accompanied by three persons--one walking at each side, the third behind him. He

might, without being appointed to it, officiate in any part of the Temple services; he had

certain exceptional rights; and he possessed a house in the Temple, where he lived by

day, retiring only at night to his own home, which must be within Jerusalem, and to

which he was escorted by the people after the solemnities of the Day of Atonement,

which devolved almost exclusively upon him.