Topical Bible: High Places6813 Priest

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Topical Encyclopedia

High places, referred to in Hebrew as "bamot," are elevated sites often associated with worship and religious rituals in the ancient Near East, including Israel. These sites were typically located on hills or raised platforms and were used for both legitimate and illegitimate worship practices throughout biblical history.

Biblical References and Usage

High places are mentioned frequently in the Old Testament, often in the context of idolatrous worship. They were sites where altars were built, sacrifices were offered, and various religious rites were performed. The use of high places is first noted in the patriarchal narratives, where Abraham and Jacob built altars on elevated sites to worship Yahweh (Genesis 12:7-8; 28:18-22).

However, as Israel settled in Canaan, high places became associated with the worship of foreign gods, which was strictly prohibited by Yahweh. The Israelites were commanded to destroy the high places of the Canaanites: "You must destroy all the places where the nations you are dispossessing worship their gods—on the high mountains, on the hills, and under every green tree" (Deuteronomy 12:2).

Despite these commands, the Israelites frequently fell into the practice of using high places for idolatrous worship. This is evident during the period of the Judges and the monarchy. For instance, Solomon, despite his wisdom, built high places for the gods of his foreign wives, leading Israel into sin (1 Kings 11:7-8).

Reforms and Destruction of High Places

Throughout Israel's history, several kings attempted to reform worship practices by destroying high places. King Hezekiah is noted for his efforts to centralize worship in Jerusalem and eliminate high places: "He removed the high places, shattered the sacred pillars, and cut down the Asherah poles" (2 Kings 18:4). Similarly, King Josiah enacted significant religious reforms, which included the desecration and removal of high places: "Josiah also removed all the shrines of the high places that the kings of Israel had built in the cities of Samaria" (2 Kings 23:19).

Despite these efforts, the high places were a persistent issue, often reappearing after reforms. The continued presence of high places is frequently cited by the biblical authors as a reason for divine judgment against Israel and Judah.

Theological Significance

The high places symbolize the tension between the worship of Yahweh and the temptation of idolatry. They represent the struggle of the Israelites to maintain covenant faithfulness amidst the cultural and religious influences of surrounding nations. The biblical narrative consistently portrays the high places as a deviation from the prescribed worship centered in the Jerusalem Temple, which was the designated place for offering sacrifices and worshiping Yahweh according to the Mosaic Law.

The prophets often condemned the high places, associating them with spiritual adultery and unfaithfulness to God. For example, the prophet Hosea lamented, "They sacrifice on the mountaintops and burn offerings on the hills, under oaks, poplars, and terebinths, because their shade is pleasant. So your daughters turn to prostitution and your daughters-in-law to adultery" (Hosea 4:13).

Conclusion

High places in the biblical context serve as a reminder of the importance of exclusive devotion to God and the dangers of syncretism. They highlight the need for obedience to God's commands and the centralization of worship as a means of maintaining the purity of faith. The narrative of high places underscores the ongoing challenge of idolatry and the call to worship God in spirit and truth.

Smith's Bible Dictionary

High Places6813 Priest

The first distinct separation of Aaron to the office of the priesthood, which previously belonged to the first-born was that recorded (Exodus 28:1) ... We find from the very first the following characteristic attributes of Aaron and the high priests his successors, as distinguished from the other priests: Aaron alone was anointed, (Leviticus 8:12) whence one of the distinctive epithets of the high priest was "the anointed priest." (Leviticus 4:3,5,16; 21:10) see (Numbers 35:25) The anointing of the sons of Aaron, i.e. the common priests seems to have been confined to sprinkling their garments with the anointing oil. (Exodus 29:21; 28:41) etc. The high priest had a peculiar dress, which passed to his successor at his death. This dress consisted of eight parts: (a) The breastplate , or, as it is further named, vs. (Exodus 28:15,29,30) the breastplate of judgment. The breastplate was originally two spans long and one span broad, but when doubled it was square, the shape in which it was worn. On it were the twelve precious stones, set in four rows, three in a row, thus corresponding to the twelve tribes--each stone having the name of one of the children of Israel engraved upon it. (b) The ephod . This consisted of two parts, of which one covered the back and the other the front, i.e. the breast and upper part of the body. These parts were clasped together on the shoulder with two large onyx stones, each having engraved on it six of the names of the tribes of Israel. They were further united by a "curious girdle" of gold blue purple, scarlet and fine twined linen round the waist. [EPHOD; GIRDLE] (C) The robe of the ephod. This was of inferior material to the ephod itself being all of blue, ver. 31, which implied its being only of "woven work." ch. (Exodus 39:22) It was worn immediately under the ephod, and was longer than it. The skirt of this robe had a remarkable trimming of pomegranates in blue, red and crimson, with a bell of gold between each pomegranate alternately. The bells were to give a sound when the high priest went in and came out of the holy place. (d) The mitre or upper turbin, with its gold plate, engraved with "Holiness to the Lord," fastened to it by a ribbon of blue. (e) The broidered coat was a tunic or long skirt of linen with a tessellated or diaper pattern, like the setting of stone. (f) The girdle , also of linen, was wound round the body several times from the breast downward, and the ends hung down to the ankles. (g) The breeches or drawers, of linen, covered the loins and thighs; and (h) The bonnet was a turban of linen, partially covering the head, but not in the form of a cone like that of the high priest when the mitre was added to it. These last four were common to all priests. The high priest alone was permitted to enter the holy of holies, which he did once a year, on the great day of atonement, when he sprinkled the blood of the sin offering on the mercy seat, and burnt incense within the veil (Leviticus 16:1) ... The manslayer might not leave the city of refuge during the lifetime of the existing high priest. It was also forbidden to the high priest to follow a funeral, or rend his clothes for the dead. It does not appear by whose authority the high priests were appointed to their office before there were kings of Israel. After this the office seems to have been used for political rather than religious purposes. Though at first chosen for life, we find that Solomon deposed Abiathar, (1 Kings 2:35) and that Herod appointed a number of high priests, which may account for there being at least two living in Christ's time, Annas and Caiaphas. (Luke 3:2) The usual are for entering upon the functions of the priesthood, according to (2 Chronicles 31:17) is considered to have been 20 years, though a priest or high priest was not actually incapacitated if he had attained to puberty. Again, according to (Leviticus 21:17-21) no one that had a blemish could officiate at the altar. The theological view of the high priesthood does not fall within the scope of this work. It must suffice therefore to indicate that such a view would embrace the consideration of the office, dress, functions and ministrations of the high priest considered as typical of the priesthood of our Lord Jesus Christ, and as setting forth under shadows the truths which are openly taught under the gospel. This had been done to a great extent in the Epistle to the Hebrews. It would also embrace all the moral and spiritual teaching supposed to be intended by such symbols.