Zechariah

A Tale of Two Priesthoods

It is often claimed that one insuperable difference between Protestants and Catholics is that Protestants, since Luther, believe in the priesthood of all believers, while Catholics believe Christians need a priest to bring them to God.  Today this is usually a Protestant accusation against Catholics, although in the sixteenth century Luther’s notion of the priesthood of all believers, including illiterate and semi-literate peasants, did come in for a certain amount of ridicule from some of the more educated members of the clergy.  Some of the wilder branches of Protestantism have gone further than Luther, even rejecting, on the claimed basis of the “priesthood of all believers,” any ordained clergy whatsoever (this includes the Plymouth Brethren and the Quakers), while many “Bible-believing” Protestants draw a sharp distinction between Roman Catholic priests and their own pastors or elders.  As with so many things, however, the disagreement between the denominations over the scope of the priesthood is based more on an argument over words than over the substance of what the Bible says.  There are substantive disagreements in Roman Catholic and various Protestant understandings of priesthood(s), but the “argument” over the priesthood or not of all believers can safely be put down to a deficiency of northern European languages like English, which have one word where Greek has two, and a desire on both sides of the argument to affirm the superiority of their group over those who disagree with them.

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Christ’s Donkey

Jesus entered Jerusalem riding on a donkey (Matt 21:1-11), and most commentators have interpreted this as a sign of humility, the contrast between the warhorse of the conqueror Messiah expected by some and the spiritual conqueror that the real Messiah was.  This view is authorized by Zechariah 9:9, which describes the coming Messiah’s humility linked with the choice of a donkey for a steed.  I accept this interpretation, but I wonder whether there might be another dimension.

In particular, when David’s son Adonijah presumed he was the heir apparent and hosted a banquet to announce his kingship, the prophet Nathan and Solomon’s mother Bath Sheba asked David to appoint Solomon his heir instead.  And the way that he was appointed heir was to ride the king’s mule down to the Gihon spring outside the city and back (1 Kings 1:33, 38).  Now, a mule (Hebrew pirdah) is not a donkey (Hebrew ḥamor), but they’re related, and both event required riding into Jerusalem on a non-horse (although Solomon’s also required riding out of the city first).  So I wonder whether, in addition to the humility meaning, there is also a link to Davidic kingship in the Lord’s triumphal entry into Jerusalem on a donkey.