Its Early Significance by John O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Dec 1, 1910

Its Early Significance

By John O. Corliss

History of the Jewish Priesthood—No. 1

Its Early Significance

J. O. CORLISS

To many the religious routine of the ancient Jews has seemed a profound mystery. The fact that the part acted by the priests of that order was not of a character to beget tenderness in those for whom they ministered, has caused some to call in question the utility of planting such a system. But such could not have studied the subject in all its parts, or they would not have failed to see in it a symmetrical arrangement, with graceful parts throughout.

The very name “priest,” when its significance is understood, reveals in some measure the original design of the religious structure which demanded a priestly head. In some of its earlier uses the Hebrew word for priest stood also for prince. In the case of Melchizedek it was a title of Divinity, since he was a “priest of the most high God.”

This singular man was not only thus connected with the Ruler of heaven, but was also king of an earthly portion, even of Salem, meaning “summit of peace.” The original word whence Salem is derived, is also identified as Salim (John 3:23), which means “completeness.” These titles, taken together with his priestly name, Melchizedek, which means “king of righteousness,” accord to this first recognized priest an exalted position in the established order of God’s earthly government.

Another point worthy of consideration in this inquiry is that of this priest’s ancestry. We are not told whence he came, nor of the end of his days. No record of his parentage has been preserved. He is simply brought into notice for a brief moment, and then passes from sight. A mysterious obscurity infolds him at every turn, as of some unexpected, preternatural appearance, which flashes into being, and as suddenly vanishes.

The location of the “sacred place” of service occupied by this ancient priest is not positively known. He was said to be king of Salem, which may be Jerusalem, or some other place farther to the south. His meeting with Abraham “at the valley of Shaveh, which is the king’s dale,” after that patriarch returned from his slaughter of the four foreign kings, would rather suggest the latter. See Gen. 14: 16-22.

But tradition, as preserved by Jerome, has it that Melchizedek’s place of ministry was on the summit of Mount Gerizim. In the days of Christ’s first advent, the Samaritans also contended that “in this mountain” where their fathers had worshiped, should still be the place for rendering homage to God, rather than in Jerusalem. John 4:20. It is said that to this day the Samaritans maintain a place of worship at the same spot, where the rough rock has been chiseled into a natural altar.

This, however, is not a question of great moment. The one point which can not fail to interest those who look into the subject in all its bearings is the fact that the writer of the book of Hebrews shows Christ to be a priest forever “after the order of Melchizedek.” Heb. 6:20. When we think of it, the comparison is complete. As one ministered to Abraham’s needs in food and drink, so the other is bread and water of life to Abraham’s seed. The name “King of righteousness” symbolized by the name Melchizedek, is worn by Christ, as is also the title “King of peace.” As priest, or prince, of the most high God, Christ has also an earthly heritage, as “head over all things to the church.” Eph. 1:22. As no record appears of the beginning of days or the ending of life with the first priest, so with the last one; he has been “from of old,” even from “the days of eternity” (Micah 5:2, margin), and his days shall have no end.

We are not told whether the ministry of Melchizedek paralleled the lives of the patriarchs up to the time of the departure of Jacob and his sons for Egypt; but we may gather from the general history of his descendants while in that strange country, that no public religious service was allowed to them. Being only slaves to the Egyptians, the Israelites had no express form of government, and indeed needed none. However, before

the Exodus, elders, or chiefs of the tribes, were recognized, who were always consulted in prominent affairs affecting the nation. Ex. 4:29, 30. The word here used for “elder” is nearly identical with the word which designated the leaders, or princes, of the Egyptians (Gen. 46:20), and the chiefs of the Bedouin tribes of Midian. Ex. 18:1; Num. 22:4.

From the elders, or leaders, of Israel, the people chose seventy, as counselors to the nation. These were then dedicated, or set apart, by Moses to their official stations. Num. 11:16, 24. Aaron and Hur seem to have been regarded as chiefs of these select men of Israel’s tribes. Ex. 24:14. But these correspond in no sense to the priesthood afterward organized. While the elders stood as state advisers, the priests were to fill the position of advocates for the people in relation to matters of faith.

On account of the first-born males of Israel having been spared on that memorable night when Egypt mourned the loss of all its eminent sons, God claimed for his special service every first-begotten son in Israel. The original design was not to have a special class, or caste priesthood, but a representative order, to whom all the people would be related. For a certain reason, however, yet to be considered, the tribe of Levi was chosen to fill this important station. Num. 3:12, 13.

Takoma Park, D. C.