1 Samuel 2:35

1Sa 2:35 And I will raise me up a faithful priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.

Ver. 35. And I will build him a sure house,] i.e., Bless him with children, and settle the office firm upon them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Zadok is meant rather than Samuel. The High Priesthood continued in the direct descendants of Zadok as long as the monarchy lasted (see 1Ch 6:8-15).

Mine anointed - in its first sense obviously means the kings of Israel and Judah Psa 89:20; Zec 4:14. But doubtless the use of the term MESSIAH (Χριστὸς Christos) here and in 1Sa 2:10, is significant, and points to the Lord’s Christ, in whom the royal and priestly offices are united (Zec 6:11-15 : see the marginal references). In this connection the substitution of the priesthood after the order of Melchisedec for the Levitical may be foreshadowed under 1Sa 2:35 (see Heb. 7).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1Sa_2:35

And I will raise me up a faithful priest.

Rejection and election

I. The principle of Divine rejection is always the same.

1. There is nothing arbitrary in Gods dealings with men.

(1) They seem so to us--

(2) Only because we are ignorant of many of the facts with which He is acquainted.

(3) If we know the whole, we should see how entirely all His doings are referable to His eternal love and wisdom.

(4) We must never therefore justify Gods dealings by mere appeals to His power, to His right to do as He pleases, as though His pleasure could ever be at variance with the dictates of infinite love and perfect wisdom.

2. The real cause of rejection is always found in the enmity against God in the natural man. And this enmity shows itself in self-will. Them that honour Me I will honour, and they that despite Me shall be lightly esteemed (1Sa_2:30).

(1) So it was in Saul: Hath the Lord as much pleasure in burnt offerings and in sacrifices as in obeying the voice of the Lord?

(2) So in the sons of Eli. They did not love Gods will or way.

(3) The most awful example in Judas.

II. God will not have His work neglected on account of our unfaithfulness. I will raise up a faithful priest (1Sa_2:35). In the Old Testament, Samuel came into the place of Elis family. In the New Testament, Matthias came into the place of Judas. Note here, in conclusion, two separate lessons.

1. To those who refuse Gods work. They will be rejected, but the work will not be left undone.

2. To those who offer themselves to that work in sincerity and devotion. What is their course?

(1) Fidelity: a faithful priest.

(2) Sympathy with the purposes of God: Do according to that which is in mine heart.

(3) The protection and blessing of God: I will build him a sure house.

(4) Endurance: He shall walk before mine anointed forever. (W. R. Clark, M. A.)

He shall walk before Mine anointed forever.--

Holiness becometh Gods Minister

As precious liquors are best kept in clean vessels, so is the mystery of faith in a pure conscience. Who, indeed, would knowingly pour a choice wine into a tainted cask? It would be no instance of his wisdom if he did so. When we hear of men living in sin and yet claiming to be the ministers of God, we are disgusted with their pretences, but we are not deceived by their professions. In the same manner, we care little for those who are orthodox Christians in creed if it is clear that they are heterodox in life. He who believes the truth should himself be true. How can we expect others to receive our religion if it leaves us foul, false, malicious, and selfish? We sicken at the sight of a dirty dish, and refuse even good meat when it is placed thereon. So pure and holy is the doctrine of the cross that he who hears it aright will have his ear cleansed, he who believes it will have his heart purged, and he who preaches it should have his tongue purified. (C. H. Spurgeon.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Sa 2:35. I will raise me up a faithful priest — Of another line, as is necessarily implied by the total removal of that office from Eli’s line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiathar, the last of Eli’s line, was deposed by Solomon, was made high-priest in his stead. Build a sure house — That is, give him a numerous posterity, and confirm unto him and his children that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar’s line, Num 25:13, and interrupted for a little while by Eli, of the line of Ithamar. The high-priesthood continued in his line till the captivity of Babylon, as appears from Eze 40:16; and a long time after it, as Josephus shows, lib. 4. cap. 4. He shall walk before mine Anointed — That is, Zadok and his descendants shall perform the office of high-priest before that king whom God shall anoint, and before his successors. The high- priest is said to walk before God’s anointed, chiefly because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. For ever — A learned writer justly observes, that though this, according to the history, was intended of, and may properly be applied to Zadok, yet in the highest sense it belongs to none but our Lord Jesus Christ, who offered himself to the Father for us, and is our great High-Priest for ever; who in all things did his Father’s will, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it. For he is the main scope and design not only of the New but of the Old Testament, which, in all types and ceremonies, represented him; and the high-priest especially was an eminent type of him, represented by his person, acted in his name and stead, and did mediately what John the Baptist did immediately, namely, go before the face of the Lord Christ; and when Christ came, that officer and the office he sustained were to cease.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

35. I will raise me up a faithful priest — By this “faithful priest” some have understood Samuel, and others Zadok, while a few argue that both of them may be intended. Samuel, indeed, succeeded Eli as judge of Israel, and during his lifetime the Aaronic priesthood seems to have fallen into neglect; but it is certain that neither he nor his descendants were established in the priesthood, so that it cannot be said that God “built him a sure house.” Therefore it is better to understand Zadok to be this faithful priest. As a part of this prophecy received its fulfilment in the thrusting out of Abiathar, so this verse was fulfilled in the consecration of Zadok. 1Ki_2:35; 1Ch_29:22. Zadok was a descendant of Aaron through Eleazar, (1Ch_24:3,) and therefore God’s promise to Aaron was not made void by the impiety of Eli’s sons, for in Zadok, Eleazar’s posterity were established forever. Compare Num_25:11-13. It is also well worthy of notice that in the temple of Ezekiel’s vision, which symbolizes the spiritual Church of the then future, the sons of Zadok are named as priests. Eze_40:46; Eze_43:19; Eze_44:15; Eze_48:11.

He shall walk before mine anointed for ever — Before David, Solomon, and the later kings of Judah, until the passing away of the Hebrew monarchy before the Messianic kingdom, in which Christ himself is prophet, priest, and king.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

2:35 a faithful priest: Zadok and his descendants later replaced Eli’s family in the priesthood (1 Kgs 2:26-27, 35).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning Zadok, who succeeded Abiathar, and was the figure of Christ.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 35. A faithful priest] This seems to have been spoken of Zadok, who was anointed high priest in the room of Abiathar, the last descendant of the house of Eli; see 1Kg 2:26; 1Kg 2:27. Abiathar was removed because he had joined with Adonijah, who had got himself proclaimed king; see 1Kg 1:7.

I will build him a sure house] I will continue the priesthood in his family.

He shall walk before mine Anointed] He shall minister before Solomon, and the kings which shall reign in the land. The Targum says, "He shall walk קדם משיחי kodam Meshichi, before my MESSIAH," and the Septuagint expresses it, ενωπιον Χριστου μον, "before my CHRIST; " for, in their proper and more extended sense, these things are supposed to belong to our great High Priest and the Christian system: but the word may refer to the Israelitish people. See Clarke on Heb 9:26.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(35) A faithful priest.—Who here is alluded to by this “faithful priest,” of whom such a noble life was predicted, and to whom such a glorious promise as that “he should walk before mine anointed for ever,” was made? Many of the conditions are fairly fulfilled by Samuel, to whom naturally our thoughts at once turn. He occupies a foremost place in the long Jewish story, and immediately succeeded Eli in most of his important functions as the acknowledged chief of the religious and political life in Israel. He was also eminently and consistently faithful to his master and God during his whole life. Samuel, though a Levite, was not of the sons of Aaron; yet he seems, even in Eli’s days, to have ministered as a priest before the Lord, the circumstances of his early connection with the sanctuary being exceptional. After Eli’s death, when the regular exercise of the Levitical ritual and priesthood was suspended by the separation of the ark from the tabernacle, Samuel evidently occupied a priestly position, and we find him for a long period standing as mediator between Jehovah and His people, in sacrifice, prayer, and intercession, in the performance of which high offices his duty, after the solemn anointing of Saul as king, was to walk before the anointed of the Lord (Saul), while (to use the words of Von Gerlach, quoted by Erdmann), the Aaronic priesthood fell for a long time into such disrepute that it had to beg for honour and support from him (1Sa_2:36), and became dependent on the new order of things instituted by Samuel. (See Excursus C at the end of this Book.)

The prediction “I will build him a sure house” is satisfied in the strong house and numerous posterity given to Samuel by God. His grandson Heman was “the king’s seer in the words of God,” and was placed by King David over the choir in the house of God. This eminent personage, Heman, had fourteen sons and three daughters (1Ch_6:33; 1Ch_25:4-5).

Samuel also fulfilled the prophecy “He shall walk before mine anointed for ever” in his close and intimate relation with King Saul, who we find, even after the faithful prophet’s death—although the later acts of Saul had alienated the prophet from his sovereign—summoning the spirit of Samuel as the only one who was able to counsel and strengthen him (1Sa_28:15).

Of the other interpretations, that of Rashi and Abarbanel, and many of the moderns, which supposes the reference to be Zadok, of the house of Eleazar, who, in the reign of Solomon, superseded Abiathar, of the house of Ithamar (the ancestor of Eli), alone fairly satisfies most of the different predictions, but we are met with this insurmountable difficulty at the outset—Can we assume that the comparatively unknown Zadok, after the lapse of so many years, was pointed out by the magnificent promises contained in the words of the “man of God” to Eli? The words of the “man of God” surely indicate a far greater one than any high priest of the time of Solomon. In the golden days of this magnificent king, the high priest, overshadowed by the splendour and power of the sovereign, was a very subordinate figure indeed in Israel; but the subject of this prophecy was one evidently destined to hold no secondary and inferior position.

Some commentators, with a singular confusion of ideas, see a reference to Christ in the “faithful priest,” forgetting that this “faithful priest” who was to arise in Eli’s place was to walk before the Lord’s Christ, or Anointed One.

On the whole, the reference to Samuel is the most satisfactory, and seems in all points—without in any way unfairly pressing the historical references—to fulfil that portion of the prediction of the “man of God” to Eli respecting the one chosen to replace him in his position of judge and guide of Israel.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35. This verse forms no part of the sign, but is to be connected with 1Sa_2:33.

a faithful priest] The prophecy is commonly supposed to have been fulfilled in Zadok, whose descendants retained the High-priesthood till the end of the monarchy (1Ch_6:8-15). But that Samuel is meant seems clear on the following grounds.

(a) The faithful priest is obviously contrasted with the unfaithful sons of Eli. This points to Samuel not Zadok. The account of his call is given immediately in ch. 3 and it concludes by saying (1Sa_2:20), “all Israel knew that Samuel was established to be a prophet of the Lord,” a connecting link with the present passage, for it is the same Heb. word which is rendered “faithful,” “sure,” and “established.” This is followed by the death of Hophni and Phinehas (ch. 4).

(b) The “sure house” which is promised does not necessarily imply succession to the priesthood. But if it had originally done so, might not the privilege have been forfeited by the sin of Samuel’s sons (ch. 1Sa_8:3), as in the case of the exactly similar promise to Jeroboam (1Ki_11:38)? That Samuel’s descendants flourished is clear, for his grandson Heman (1Ch_6:33) was David’s chief musician, and father of fourteen sons and three daughters (1Ch_25:1; 1Ch_25:4-5).

(c) “He shall walk before mine anointed (not, for ever, but) all the days of his life” (cp. 1Sa_1:22). This is most naturally referred to Samuel, who was God’s instrument for establishing the kingdom, and occupied a unique position as the authorised adviser of Saul.

(d) But it will be said, Samuel was no priest, only a prophet-judge. True he was not a priest by descent, and is nowhere expressly so called. But the expression I will raise up’ (used so commonly of the judges) implies an extraordinary office. And during his lifetime Samuel filled the place of High-priest. The prerogative of the line of Aaron was in abeyance for a time, as a punishment for the corruption of Eli’s sons. Ahitub the son of Phinehas never appears in the history. Ahiah is not mentioned till after Saul’s first rejection in Samuel’s extreme old age (1Sa_14:3). Samuel exercised priestly functions by intercession (1Sa_7:9), by offering sacrifice (1Sa_7:9-10), by benediction (1Sa_9:12-13), by anointing Saul and David (1Sa_10:1, 1Sa_16:13, cp. 1Ki_1:34). He may be compared with Moses who though not strictly a priest was sometimes regarded as such (Psa_99:6).

mine anointed] See notes on 1Sa_2:10, 1Sa_10:1, 1Sa_12:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it shall come to pass, that everyone that is left in thine house,.... That is not cut off by death, the few remains of Eli's posterity in succeeding times, after the high priesthood was removed out of his family into another; so that they were reduced at best to common priests, and these, as it should seem, degraded from that office for their maladministration of it, or scandalous lives:

shall come and crouch to him for a piece of silver and a morsel of bread; which Grotius interprets of their coming to God, and bowing themselves before him, and praying to him for the smallest piece of money to cast into the treasury, and for a morsel of bread to be accepted as an offering, instead of a bullock, sheep, lamb, or even a bird, which they were not able to bring; but the meaning is, that such should be the low estate of Eli's family, when another, even Zadok, was made high priest, that they should come and humble themselves before him, as the Targum expresses it, beseeching him to give them a piece of silver, even the smallest piece, that is, as the word signifies, a "gerah" or "meah", about a penny or three halfpence of our money, the twentieth part of a shekel, Eze 45:12 and a piece of bread, not a whole loaf, but a slice of it, to such extremity would they be brought:

and shall say, put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread; or into one of the wards of the priests; their custodies or courses, as the Targum; with which the Jewish commentators generally agree, and of which there were twenty four; see Ch1 24:4, and there are some traces of them in the New Testament, see Luk 1:5, but these were regular priests, who were in those courses, and had a sufficient maintenance for them, and had not barely a piece of bread to live on, or just enough to keep them from starving, as the phrase denotes; wherefore this must be understood, as before hinted, of priests degraded from their office, on some account or another, and reduced to poverty and want; and therefore, that they might be kept from starving, would solicit the high priest in those days, and beg that he would put them in some inferior post under the priests, to do the meanest offices for them, slay the sacrifices for them, wash their pots, open and shut up doors, and the like, that so they might have a living, though a poor one; and this may reasonably be thought to be the case of Eli's posterity, in process of time, after Abiathar was deposed from the high priest's office, and was ordered to go and live upon his fields and farm at Anathoth, Kg1 2:26 with which compare Eze 44:10. This, as Ben Gersom observes, was a fit punishment, and a righteous retaliation on Eli's posterity, that they should be brought to crouch to others, and be glad of a morsel of bread, who had behaved so imperiously towards the Lord's people, and had taken away their flesh from them by force; and, not content with their allowance, took the best pieces of the sacrifices, to make themselves fat with them.

Next: 1 Samuel Chapter 3

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Faithful often denotes what shall continue a long time, Isaias xxxiii. 16., and lv. 3. (Calmet) --- But in the conduct of Sadoc, we find nothing reprehensible. (Menochius) --- This faithful priest pointed out the Christian priesthood, as the sequel shews. (Calmet) --- All days. He shall perform his office. (Haydock) --- Anointed, king Solomon. (Menochius) --- The priests of the new law ought always to have Christ in view. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A faithful priest, to wit, of another line, as is necessarily implied by one total removal of that office from Eli’s line, before threatened. The person designed is Zadok, one eminent for his faithfulness to God and to the king, who, when Abiathar, the last of Eli’s line, was deposed by Solomon, was made high priest in his stead, 1Ki 2:27,35; 1Ch 29:22.

That shall do according to that which is in mine heart; and shall not dishonour or disobey me to gratify his sons, as thou hast done.

I will build him a sure house, i.e. give him a numerous posterity, as that phrase is used, Exo 1:21; 2Sa 7:11; 1Ki 11:38, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar’s line, Num 25:13, and interrupted for a little while by Eli, and his, of the line of Ithamar, unto him and his children for ever. And this was manifestly verified until the Babylonish captivity, Eze 44:15; and there is no reason to doubt of its continuance in the same line till Christ came.

He shall walk, i.e. minister as high priest.

Before mine anointed; either, first, Before king Solomon, who was anointed king, 1Ki 1:39, and before the succeeding kings, who are commonly called anointed, or the Lord’s anointed, as 1Sa 12:3,5; 24:6,10; Psa 89:38,51; La 4:20. Or rather, secondly, Before Jesus Christ; first, Because this title of Anointed, or Christ, or Messias, (both which words signify only the Anointed,) is most frequently and eminently ascribed to Christ, both in the Old and New Testament, and therefore it is most reasonable to understand it of him, when there is nothing in the text or context which determines it to any other. Secondly, Christ is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented Christ; and particularly, the high priest was an eminent type of Christ, and did represent his person, and act in his name and stead, and did mediately what John Baptist did immediately, go before the face of the Lord Christ; and when Christ did come, that office and officer was to cease. Thirdly, The high priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently before Christ, who as he was God blessed for ever, Rom 9:5, was present with, and the Builder and Governor of, the ancient church of Israel, as is manifest from Act 7:35; 1Co 10:4; Heb 3:3-6, and many other places; and their temple is particularly called his temple, Mal 3:1, because all the temple worship was performed in his presence, and had a special respect unto him, and therefore the high priest is most properly said to walk before him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I will raise me up a faithful priest. This prophecy is explained in three several ways, of Samuel, of Zadok, and of Christ. St. Augustine, who considers the whole passage at length in his "De Civ. Dei," 17:5, argues that it cannot be reasonably said that a change in the priesthood foretold with so great circumstance was fulfilled in Samuel. But while we grant that it was an essential characteristic of Jewish prophecy to be ever larger than the immediate fulfilment, yet its primary meaning must never be slurred over, as if it were a question of slight importance. By the largeness of its terms, the grandeur of the hopes it inspired, and the incompleteness of their immediate accomplishment, the Jews were taught to look ever onward, and so became a Messianic people. Granting then that Christ and his Church are the object and end of this and of all prophecy, the question narrows itself to this In whom was this prediction of a faithful priest primarily fulfilled? We answer, Not in Zadok, but in Samuel. Zadok was a commonplace personage, of whom little or nothing is said after the time that he joined David with a powerful contingent. (1Ch_12:28) Samuel is the one person in Jewish history who approaches the high rank of Moses, Israel"s founder. (Jer_15:1) The argument that he was a Levite, and not a priest, takes too narrow and technical a view of the matter; for the essence of the priesthood lies not in the offering of sacrifice, but in mediation. Sacrifice is but an accident, being the appointed method by which the priest was to mediate between God and man. As a matter of fact, Samuel often did discharge priestly functions (1Sa_7:9, 17 13:8, where we find Saul reproved for invading Samuel"s office; 16:2), and it is a point to be kept in mind that the regular priests disappear from Jewish history for about fifty years after the slaughter of themselves, their wives, and families at Shiloh; for it is not until Saul"s time that Ahiah, the great-grandson of Eli, appears, as once again ministering at the altar. (1Sa_14:3) The calamity that overtook the nation at the end of Eli"s reign was so terrible that all ordinary ministrations seem to have been in abeyance. We are even expressly told that after the recovery of the ark it was placed in the house of Abinadab at Kirjath-jearim in Judaea, and that for twenty years his son Eleazar, though a Levite only, ministered there before it by no regular consecration, but by the appointment of the men of that town. During this time, though Ahitub, Ahiah"s father, was probably high priest nominally, yet nothing is said of him, and all the higher functions of the office were exercised by Samuel. Instead of the Urim and Thummim, he as prophet was the direct representative of the theocratic king. Subsequently this great duty was once again discharged by Abiathar as priest, and then a mighty change was made, and the prophets with the living voice of inspiration took the place of the priest with the ephod. For this is a far more important matter than even the fact that Samuel performed the higher functions of the priesthood. With him a new order of things began. Prophecy, from being spasmodic and irregular, became an established institution, and took its place side by side with the priesthood in preparing for Christ"s advent, and in forming the Jewish nation to be the evangelisers of the world. The prediction of this organic change followed the rule of all prophecy in taking its verbal form and expression from what was then existent. Just as the gospel dispensation is always described under figures taken from the Jewish Church and commonwealth, so Samuel, as the founder of the prophetic schools, and of the new order of things which resulted from them, is described to Eli under terms taken from his priestly office. He was a "faithful priest," and much more, just as our Lord was a "prophet like unto Moses", (Deu_18:15) and a "King set upon the holy hill of Zion", (Psa_2:6) but in a far higher sense than any would have supposed at the time when these prophecies were spoken.

As regards the specific terms of the prophecy, "the building of a sure house" (1Sa_25:28; 2Sa_7:11; 1Ki_2:34 1Ki_11:38; Isa_32:18) is a metaphor expressive of assured prosperity. The mass of the Israelites dwelt in tents (2Sa_11:11 2Sa_20:1, etc.; 1Ki_12:16) and to have a fixed and permanent dwelling was a mark of greatness. From such passages as 1Ki_2:24 1Ki_11:38, it is plain that the idea of founding a family is not contained in the expression. As a matter of fact, Samuel"s family was prosperous, and his grandson Heman had high rank in David"s court and numerous issue. (1Ch_25:5) Probably too the men of Ramah, who with the men of the Levite town of Gaba made up a total of 621 persons, (Neh_7:30) represented the descendants of Samuel at the return from Babylon. Nevertheless, the contrast is between the migratory, life in tents and the ease and security of a solid and firm abode, and the terms of the promise are abundantly fulfilled in Samuel"s personal greatness.

In the promise, "he shall walk before mine anointed forever," there is the same outlook upon the office of king, as if already in existence, which we observed in Hannah"s hymn. (1Sa_2:10) Apparently the expectation that Jehovah was about to anoint, i.e. consecrate, for them some one to represent him in civil matters and war, as the high priest represented him in things spiritual, had taken possession of the minds of the people. It had been clearly promised them, and regulations for the office; (Deu_17:14-20) and it was to be Samuel"s office to fulfil this wish, and all his life through he held a post of high dignity in the kingdom.

But the promise has also a definite meaning as regards the prophets, in whom Samuel lived on. For St. Augnstine"s error was in taking Samuel simply in his personal relations, whereas he is the representative of the whole prophetic order. (Act_3:24) They were his successors in his work, and continued to be the recognised mediators to declare to king and people the will of Jehovah, who was the supreme authority in both Church and state; and in political matters they were the appointed check upon the otherwise absolute power of the kings, with whose appointment their own formal organisation exactly coincided. From Samuel"s time prophet and king walked together till the waiting period began which immediately preceded the nativity of Christ.

HOMILIES BY B. DALE Ver. 35.

A faithful priest.

In the strictest sense Christ alone is now a Priest. In himself assuming the office, he has forever abolished it in others. Hence none are called priests in the New Testament, except in the modified sense in which all who believe in him are so called (1Pe_2:9; Rev_1:6) But taking the expression as equivalent to "a faithful ministry," consisting of men appointed by Christ to a special service for him (Mal_2:6, Mal_2:7; Act_6:4; Eph_4:11; Col_1:7; 2Ti_2:2) and faithfully fulfilling the purpose of their appointment, it leads us to notice

I WHENCE IT IS DERIVED. "I will raise up.

1. He alone can do it. From him come natural gifts and, still more, spiritual graces, eminent faith and patience, humility, courage, meekness, tender compassion "on the ignorant and on them that are out of the way," etc.

2. He has promised and made provision for it. (Jer_3:15) "I willbuild him a sure (enduring) house." "The death of Christ hath a great influence unto this gift of the ministry. It is a branch that grew out of the grave of Christ; let it be esteemed as lightly as men please, had not Christ died for it we had not had a ministry in the world" (Owen, vol. 9. p. 441). He "will be inquired of for it. If Churches would have "good ministers of Jesus Christ," they must seek them from God. (Mat_9:38)

II WHEREIN IT APPEARS. "Shall do according to that which is in my heart and in my mind.

1. Supreme regard to his will as the rule of character and labour.

2. Clear insight into his mind in relation to the special requirements of the time, place, and circumstances.

3. Practical, earnest, and constant devotion to it in all things, the least as well as the greatest. Even as "Christ himself." "I have given you an example.

III WHEREBY IT IS HONOURED. "And he shall walk before mine anointed forever.

1. Enjoyment of the King"s favour. (Pro_16:15)

2. Employment in the King"s service; in continued, honourable, beneficent, and increasing cooperation with him.

3. Participation in the King"s glory forever. "Be thou faithful," etc. (Rev_2:10) "To him that overcometh will I grant to sit with me in my throne". D. (Rev_3:21)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Raise a priest - Of another line, as it necessarily implied by the total removal of that office from Eli's line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiather, the last of Eli's line, was deposed by Solomon, was made high-priest in his stead. Build,&c. - That is, give him a numerous posterity, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar's line, Num. xxv, 13, and interrupted for a little while by Eli, of the line of Ithamar, unto him and his children forever. Anointed - Before Jesus Christ, who is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented him; and particularly, the high-priest was an eminent type of Christ, and represented his person, and acted in his name and stead, and did mediately, what John Baptist did immediately, go before the face of the Lord Christ; and when Christ came, that office and officer was to cease. The high-priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently, before Christ, who, as he was God blessed forever, Rom. ix, 5, was present with, and the builder and governor of the ancient church of Israel, and therefore the high-priest is most properly said to walk before him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A faithful kohein. Tzadok.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.