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was a second time made high-priest, A. D. 45, and deposed the same year.

73. Joseph, son of Caneus, was made high-priest in a. D. 45, till 47.

74. Ananias, the son of Nebodeus, was made high-priest in the year of the vulgar era 47, and enjoyed the priesthood till 63.

75. Ismael was ordained high-priest,

A. D. 63.

76. Joseph, surnamed Cabei, in 63.

77. Ananus, the son of Ananus, in 63. 78. Jesus, the son of Ananus, in 64. 79. Jesus, the son of Gamaliel, in 64. 80. Matthias, the son of Theophilus, was made high-priest in the year of the vulgar Christian era 70.

81. Phannias, the son of Samuel, was made high-priest in the year 70, in which year Jerusalem and the temple were destroyed by the Romans, and a final period was put to the Jewish priesthood.

Of those who discharged the functions of high-priest during the decline of the Jewish polity, there are two particularly mentioned in the New Testament, namely, Annas (John xviii. 13, 14. Acts iv. 6.), and Caiaphas. (Matt. xxvi. 3. 57. John xviii. 13. 24. 28.) The former is by Josephus called Ananus, of which name Annas is an abridgment: the latter he calls Joseph, intimating also that he was known by the name of Caiaphas.1 Annas enjoyed the singular felicity (which indeed had never happened to any other of the Jewish high priests), not only of having himself held the supreme pontifical office for many years, but also of seeing it filled by several successors out of his own family, five of them being his sons, and others his sons-in-law. Hence, although he was deprived of the high priesthood by the Romans, he afterwards continued to take the chief sway in the administration of the Jewish affairs; and is represented in the sacred history, together with Caiaphas, as being chief priest and exercising supreme authority. In order that the person of the high priest might be more holy, he was inaugurated with great splendour; being invested (after ablution was performed) with the sacred habiliments which conferred this dignity, and anointed with a precious oil prepared and preserved for this exclusive purpose. (Exod. xxix. 7. xxx. 23. et seq. Lev. viii. 12.) But, after the erection of the second temple, this anointing ceased, and the inauguration of the high priest was accomplished by arraying him with the pontifical robes worn by his predecessor.

Besides the garments which were common to the high priest, as well as to the inferior members of the sacerdotal order, there were four peculiar to himself, viz. 1. The coat or robe of the ephod, which was made of blue wool; on its hem there were seventy-two golden bells, separated from one another by as many artificial pomegranates. 2. The ephod, a vest which was fastened on the shoulders, the hinder part reaching down to the heels, while the fore part descended only a little below the waist. It was of fine twisted linen, splendidly wrought with gold and purple to each of

1 Luke iii. 2. Acts iv, 6. In like manner Josephus (de Bell. Jud. lib. ii. c. 12. § 6.) places Jonathan, who had been high-priest (Antiq. Jud. lib. xviii. c. 4. § 3.), and who still continued to possess great authority, before Ananias, who at that time discharged the functions of sovereign pontiff. (Ant. Jud. lib. xx. c. 5. §2.) See also Lardner's Credibility, book i. c. 7. § I. and book ii. c. 4. (Works, vol. i. pp. 143. 383-389.) 2 Similar bells are still in use in the East. See Hasselquist's Travels, p. 58. and D'Arvieux's Travels in Arabia the Desert, p. 226. 36

VOL. III.

the shoulder-straps of this ephod was fastened a precious stone, on which were engraven the names of the twelve tribes of Israel. 3. The breastplate of judgment or oracle, a piece of cloth doubled, one span square, and of similar texture and workmanship with the ephod: on it were set twelve precious stones, containing the engraved names of the twelve sons of Jacob, and also the words Urim and Thummim, signifying "lights and perfections," and emblematical of divine illumination. Concerning the nature of the Urim and Thummim, learned men are not agreed. All that we know with certainty is, that when the high priest went to ask counsel of Jehovah, he presented himself arrayed with this breastplate, and received the divine commands. This mode of consultation subsisted under the tabernacle erected by Moses in the wilderness, and until the building of Solomon's temple. 4. Lastly, the high priest wore a plate of pure gold upon his forehead, on which were engraven the two Hebrew words (KODеSH LаJeноνан), or Holiness unto the Lord, emblematical of that holiness which was the scope and end of the law. This plate was called the crown: it was tied to the high priest's tiara by a blue riband. With all these vestments he was obliged to be arrayed, whenever he ministered in the tabernacle or temple, but at other times he wore the ordinary dress of the priests: and this, according to some learned persons, was the reason why St. Paul (Acts xxiii. 5.) knew not that Ananias was the high priest, when he appeared before him in the Sanhedrin. The supreme pontiff was not allowed to rend his garments, as the other Jews did, on any occasions of domestic calamity (Levit. xxi. 10.); but in the time of Jesus Christ it had become lawful, or at least was tolerated as an expression of horror at hearing what was deemed blasphemy against God. This will explain the conduct of Caiaphas, who is said (Matt. xxvi. 65.) to have rent his garments.2

The high priest, who was the chief man in Israel, and appeared before God in behalf of the people in their sacred services, and who was appointed for sacrifice, for blessing, and for intercession, was a type of Jesus Christ, that great high priest, who offered himself a sacrifice for sin, who blesses his people, and who evermore liveth to make intercession for them. The term priest is also applied to every true believer, who is enabled to offer up himself a spiritual sacrifice acceptable to God through Christ. (1 Pet. ii. 5. Rev. i. 6.)3

1 The dress and ornaments of the high priest above noticed, together with the mode of consecrating him, as directed by Moses, are described at length in Exod.

xxviii. and xxix. 1-37.

2 Besides the authorities already cited in the course of this article, the reader who is desirous of investigating the nature and functions of the Jewish priesthood is referred to Reland's Antiquitates veterum Hebræorum, part ii. c. 1-6. pp. 141— 238.; Ikenius's Antiquitates Hebraicæ, part i. c. 10. & 11. pp. 105-128.; and to Schacht's Animadversiones ad Ikenii Antiquitates, pp. 471-544. Dr. Jenning's Jewish Antiquities, book i. c. 5. pp. 95-174. Michaelis's Commentaries on the Law of Moses, vol. i. pp. 251-262. and Dr. Lightfoot's Works, vol. i. pp. 401. 915— 918. and vol. ii. pp. 377-380. 397. 681.

3 The typical nature of the Jewish priesthood, especially of the high-priest, is discussed by the Rev. W. Jones, in his Lectures on the Figurative Language of Scripture, and on the Epistle to the Hebrews, (Works, vol. iii. pp. 58-62. 223 227.)

IV. Next to the Levites, priests, and high priests, the Officers of the Synagogue may be mentioned here, as being in some degree sacred persons; since to them was confided the superintendence of those places which were set apart for prayer and instruction. Their functions and powers have been fully stated in pp. 241, 242. supra. V. The NAZARITES or NAZARENES (as the Hebrew word Nazir implies) were persons separated from the use of certain things, and sequestered or consecrated to Jehovah. They are commonly regarded as sacred persons; a notice of their institute will be found infra in Chapter V. Sect. I. § III. 2. $

VI. The RECHABITES are by many writers considered as a class of holy persons, who, like the Nazarites, separated themselves from the rest of the Jews, in order that they might lead a more pious life. But this is evidently a mistake: for they were not Israelites or Jews, but Kenites or Midianites, who used to live in tents, and traverse the country in quest of pasture for their cattle, as the Nabathæan Arabs antiently did, and as the modern Arabians, and Crim-Tatars (or Tartars) still do. Their manner of living was not the result of a religious institute, but a mere civil ordinance, grounded upon a national custom. They derived their name from Jonadab the son of Rechab, a man of eminent zeal for the pure worship of God against idolatry: who assisted king Jehu in destroying the house of Ahab and the worshippers of Baal. (2 Kings x. 15, 16. 23.) It was he who gave the rule of life to his children and their posterity, which is recorded by the prophet Jeremiah (xxxv. 5-7.); and which consisted of these three articles: 1. That they should drink no wine; 2. That they should neither possess nor occupy any houses, fields, or vineyards; and, 3. That they should dwell in tents. In these regulations he appears to have had no religious, but merely a prudential view, as is intimated in the reason assigned for them, viz. that they might live many days in the land where they were strangers. And such in fact would be the natural consequence of their temperate and quiet mode of living. On the first invasion of Nebuchadnezzar, with intent to besiege Jerusalem, these Rechabites apprehending themselves in more danger in the open country, came to Jerusalem for safety by these people God intended to convince the Jews of their disobedience to him; and therefore he ordered his prophet Jeremiah to bring them to an apartment of the temple, and there offer them wine to drink, which when they refused, on account of its being contrary to their institute, which they never had violated, the prophet, after due commendation of their obedience, turned it upon the Jews, and reproached them who were God's peculiar people, for being less observant of his laws, than these poor Rechabites had been of the injunctions of their ancestors. (Jer. xxxv.) Wherefore Jehovah declares (ver. 18, 19.) that, because the Rechabites had obeyed the precepts of Jonadab their father, therefore Jonadab should

1 See Mrs. Holderness's Notes relating to the Manners and Customs of the CrimTatars. London, 1821. 12mo.

not want a man to stand before him for ever. The Rechabites flourished as a community about one hundred and eighty years but after the captivity, they were dispersed, unless the Essenes, who are noticed in a subsequent section, succeeded them in their way of life.

VII. The PROPHETS were eminently distinguished among the persons accounted holy by the Jews: they were raised up by God in an extraordinary manner for the performance of the most sacred functions. Originally they were called Seers: they discovered things yet future, declared the will of God, and announced their divine messages, both to kings and people, with a confidence and freedom that could only be produced by the conviction that they were indeed authorised messengers of Jehovah. The gift of prophecy was not always annexed to the priesthood: there were prophets of all the tribes, and sometimes even among the Gentiles. The office of a prophet was not confined to the prediction of future events; it was their province to instruct the people, and they interpreted the law of God hence the words prophet and prophecy are, in many passages of the Scriptures, synonymous with interpreter or teacher, and interpretation or teaching. It is unanimously agreed both by Jews and Christians that Malachi was the last of the prophets under the Old Testament dispensation and it is a remarkable fact, that so long as there were prophets among the Jews, they were not divided by sects or heresies, although they often fell into idolatry. This circumstance may thus be accounted for.-As the prophets received their communications of the divine will immediately from God himself, there was no alternative for the Jews: either the people must obey the prophets, and receive their interpretations of the law, or no longer acknowledge that God who inspired them. When, however, the law of God came to be explained by weak and fallible men, who seldom agreed in their opinions, sects and parties were the unavoidable result of such conflicting sentiments.

1 Lamy's Apparatus Biblicus, vol. i. p. 223. Michaelis's Commentaries on the Law of Moses, vol. i. pp. 227, 228. Mede's Works, p. 127. Calmet, Commentaire Littérale, tome vi. p. xvii. The reader will find an instructive discourse on the history of the Rechabites, in Dr. Townson's Works, vol. ii. pp. 215-225.

2 For a more particular account of the sacred prophets, see Vol. IV. Part I. Chap IV. pp. 137-144.

CHAPTER III.

SACRED THINGS.

On the Sacrifices and other Offerings of the Jews.

General classification of sacrifices and offerings;-I. BLOODY OFFERINGS, and the divine origin of sacrifices;-1. Different kinds of victims ;-2. Selection of victims ;-3. Manner of presenting them;4. Libations;-5. Immolation of the sacrifice ;-6. The place and time appointed for sacrificing;-7. Different kinds of fire-sacrifices;-i. Burnt-offerings;-i. Peace-offerings;-iii. Sin-offerings;-iv. Trespass-offerings;-National, regular, weekly, monthly, and annual sacrifices,-11. UNBLOODY OFFERINGS. III. DRINK OFFERINGS.-IV. ORDINARY OBLATIONS, -the show-bread and incense.-V. VOLUNTARY OBLATIONS.Corban.-VI. PRESCRIBED OBLATIONS;-1. First-fruits ;2. Tithes.

THE sacrifices and oblations of the Jews demand particular notice in this sketch of their ecclesiastical state. Such a ritual as they were enjoined to observe, the multiplicity of victims they were appointed statedly to offer, together with the splendour of that external worship in which they were daily engaged, all tended to replenish and adorn their language with numerous allusions, and striking metaphors derived from the pomp of their religion. Hence it is that the writings of the Jews, more than of any other people, abound with phrases and terms borrowed from the temple worship and service. The psalms and prophetical writings may in particular be adduced in illustration of this remark. Purge me with hyssop, says David, and I shall be clean.

Thou shalt be pleased with the sacrifices of righteousness. (Psal. li. 7. 19.) Let my prayer come before thee as incense, and the lifting up of my hands as the evening sacrifice. (Psal. cxli. 2.) Therefore will I offer the sacrifice of joy. (Psal. cxvi. 17.) The sin of Judah, says Jeremiah, is ----graven upon the horns of your altars. (Jer. xvii. 1.)Take away all our iniquity and receive us graciously; so will we render thee the calves of our lips. (Hos. xiv. 2.) Nor are similar examples wanting in the New Testament, whose inspired authors being educated in the Jewish religion, retain the same phraseology, which has enriched their writings with numerous beautiful and expressive allusions to the national sacrifices and ceremonies.

Michaelis classes the offerings prescribed to the Israelites under three general heads-namely, bloody offerings, or sacrifices strictly so called; unbloody offerings, or those taken only from the vegetable kingdom; and drink-offerings, or libations, which were a kind of accompaniment to the two preceding. We shall follow this classifi

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