s of the person who brought it. In Isa. liii. 10. Jesus 2. The Weekly Sacrifice on every Sabbath-day was equal 3. The Monthly Sacrifice, on every new moon, or at the ginning of each month, consisted of two young bullocks, ram, and seven lambs of a year old, together with a kid a sin-offering, and a suitable bread and drink offering. um. xxviii. 11-14.) e, viz. xxx. 34-36. It was offered twice every day, morning and evening, by the officiating priest, upon an altar of gold, where no bloody sacrifice was to come, during which solemn rite the people prayed without in silence. (Luke i. 10.) But on the great day of expiation the high-priest himself took fire from the great altar in a golden censer; and, on descending thence, he received incense from one of the priests, which he offered on the golden altar. During such offering the people prayed silently without; and to this most solemn silence St. John alludes in Rev. viii. 1., where he says that there was silence in heaven about the space of half an hour. To this oblation of incense the Psalmist refers (cxli. 2.) in his devotions, and explains his meaning by his application of it: Let my prayer be set forth in thy sight as the incense." As the smoke and odour of this offering was wafted into the holy place, close by the veil of which stood the altar of incense, so do the prayers of the faithful ascend upwards and find admission to the highest heaven." (Acts x. 4.) 2. The VOLUNTARY or FREE OBLATIONS were either the fruits of promises or of vows; but the former were not considered so strictly obligatory as the latter, of which there were two kinds. (1.) The vow of consecration, when any thing was devoted either for sacrifice or for the service of the temple, as wine, wood, salt, &c.; and (2.) The vow of engagement, when persons engaged to do something that was not in itself unlawful, as not to eat of 1. The Yearly Sacrifices were those offered on the great some particular meat, nor to wear some particular habits, not ual festivals, viz. (1.) The paschal lamb at the passover, to drink wine, nor to cut their hair, &c. When the Jews ich was celebrated at the commencement of the Jewish made a vow, they made use of one of these two forms: "I red year; (2.) On the day of pentecost, or day of first- charge myself with a burnt-offering," or, "I charge myself ts: (3.) On the new moon, or first day of the seventh month, with the price of this animal for a burnt-offering." Besides ich was the beginning of their civil year, or in-gathering these they had other shorter forms; for instance, when they the fruits and vintage; and all these stated burnt-offerings devoted all they had, they merely said, "All 1 have shalt re to be accompanied with a sin-offering of a goat, to show be corban," that is, "I make an oblation of it to God." ir insufficiency to "make the comers thereunto perfect" Among other false doctrines taught by the Pharisees, who um. xxviii. Heb. x. 1.); (4.) Lastly, on the day of expia- were the depositaries of the sacred treasury, was this, that , or great day of atonement. As a particular account is as soon as a person had pronounced to his father or mother en of the solemn festivals in the following section, we this form of consecration or offering, Be it corban (that is, ceed briefly to notice the second general class of sacri- devoted), whatever of mine shall profit thee (Mark vii. 11.), he thereby consecrated all he had to God, and must not thenceII. The UNBLOODY SACRIFICES or MEAT-OFFERINGS (Lev. forth do any thing for his indigent parents if they solicited , which were taken solely from the vegetable kingdom. support from him. With great reason, therefore, does Jesus ey consisted of meal, bread, cakes, ears of corn, and Christ reproach them with having destroyed, by their tradiched grain, with oil and frankincense prepared according tion, not only the commandment of the law which enthe divine command. Regularly they could not be pre- joins children to honour their fathers and mothers, but also ted as sin-offerings, except in the single case of the person another divine precept, which, under the severest penalty, o had sinned being so poor, that the offering of two young forbad that kind of dishonour which consists in contumelious ons or two turtle doves exceeded his means. They words. (Mark vii. 9, 10. 13.) They, however, proceeded re to be free from leaven or honey: but to all of them even further than this unnatural gloss; for, though the son was necessary to add pure salt, that is, saltpetre. did not directly give, or mean to give, any thing to God at IV. DRINK-OFFERINGS were an accompaniment to both that time, yet if he afterwards should repent of his rashness, dy and unbloody sacrifices: they were never used sepa- and wish to supply them with any thing, what he had forely, and consisted of wine, which appears to have been merly said precluded the possibility of doing so; for his proly poured upon the brow of the victim in order to conse-perty became eventually devoted to God, and, according to e it, and partly allotted to the priests, who drank it with the Pharisaic doctrine, the sacred treasury had a claim upon ir portions of both these kinds of offerings. The Psalmist it, in preference to the parents. The words "be it corban," ws how the use of drink-offerings degenerated amongst or devoted, consequently implied an imprecation against himlaters, who in their superstitious rage made use of the blood self, if he should ever afterwards bestow any thing for the living creatures, perhaps of men, in their libations. Their relief of his parents: as if he should say to them, May I INK-OFFERINGS OF BLOOD, says he, will I not offer. (Psal. incur all the infamy of sacrilege and perjury if ever ye get . 4.) any thing from me;" than which it is not easy to conceive Besides the various kinds of sacrifices above described, of any thing spoken by a son to his parents more contempture were some oblations made by the Jews, consisting of ous or more barbarous, and therefore justly denominated ense, bread, and other things: which have been divided by xxx, opprobrious language." my into three sorts, viz. such as were ordinary or common; 3. The PRESCRIBED OBLATIONS were either first-fruits or untary or free oblations; and such as were prescribed. tithes. 1. The ORDINARY OBLATIONS were, (1.) The Shew-bread (Heb. bread of the face), which coned of twelve loaves, according to the number of the tribes Israel. They were placed hot, every Sabbath-day, by the ts, upon the golden table in the sanctuary, before the d; when they removed the stale loaves which had been psed for the whole of the preceding week. The priests e were to eat the bread thus removed. David, however, ugh necessity broke through this restriction (1 Sam. xxi. .. God preferring mercy to sacrifice, or, in the collision duties, allowing a positive to give way to a natural law. latt. xii. 7.) 2) Incense, consisting of several fragrant spices, preaccording to the instructions given to Moses in Exod. Dr. A. Clarke on Exod xxix. 10. 66 994 66 (1.) All the First-fruits, both of fruit and animals, were consecrated to God (Exod. xxii. 29. Num. xviii. 12, 13. 2 Sir Isaac Newton on the Apocalypse, p. 261. See also Woodhouse on Rev. viii. 1. p. 199. Jones on the Fig. Lang, of Script. Lect. iv. towards the close. out the world (Mal. i. 11.), and in the Revelation we hear of this incense as now actually carried up and presented in heaven. (Rev. v. 8.) Happy are they who fulfil this service; and at the rising and going down of the sun send up this offering to heaven, as all Christians are supposed to do, at least twice in every day." Ibid. (Works, vol. iii. p. 66.) Dr. Campbell's Translation of the Four Gospels, vol. ii. pp. 379–382. third edition. Michaelis's Commentaries, vol. iv. p. 300. Deut. xxvi. 2. Neh. x. 35, 36.); and the first-fruits of corn, are called second tithes. The Levites paid a tenth of the wine, oil, and sheep's wool were offered for the use of the tithes they received to the priests. Lastly, there were tithes Levites. (Deut. xvii. 4.) The amount of this gift is not allotted to the poor, for whom there was also a corner left in specified in the law of Moses, which leaves it entirely to the every field, which it was not lawful to reap with the rest pleasure of the giver: the Talmudical writers, however, in- (Lev. xix. 9. Deut. xxiv. 19.); and they were likewise alform us, that liberal persons were accustomed to give the lowed such ears of corn, or grapes, as were dropped or seatfortieth, and even the thirtieth; while such as were covetoustered about, and the sheaves that might be accidentally for or penurious gave only a sixtieth part. The first of these gotten in the field. Field-tithes might be redeemed by those they called an oblation with a good eye, and the second an who desired it, on paying one-fifth in addition: but all conoblation with an evil eye. To this traditional saying our Lord version of the tithes of cattle was prohibited. (Lev. xxvii. is, by some learned men, supposed to have alluded in Matt. 32, 33.) The payment and appreciation of them Moses left xx. 15. Among animals, the males only belong to God; and to the consciences of the people, without subjecting them to the Jews not only had a right, but were even obliged, to re- judicial or sacerdotal visitations, but at the same time he deem them in the case of men and unclean animals, which did not prohibit the Levites from taking care that they duly could not be offered in sacrifice. These first-fruits were received what was their own. The conscientious accuracy offered from the feast of pentecost until that of dedication, be- of the people, with respect to the second tithe, he secured cause after that time the fruits were neither so beautiful nor merely by the declaration which they made every three years so good as before. Further, the Jews were prohibited from before God. From trifling articles he in no case required gathering in the harvest until they had offered to God the tithes; though we learn from the Gospel that the Pharisees omer, that is, the new sheaf, which was presented the day affected to be scrupulously exact in paying tithes of every after the great day of unleavened bread: neither were they the least herb. (Matt. xxiii. 23.) If, however, a person had allowed to bake any bread made of new corn until they had committed a trespass against the sanctuary, that is, had not offered the new loaves upon the altar on the day of pentecost; paid the tithes of any particular things, and if, at any time without which all the corn was regarded as unclean and afterwards, his conscience were awakened to a sense of his unholy. To this St. Paul alludes in Rom. xi. 16.; where guilt, he had it in his power to make an atonement, without he says, If the FIRST-FRUIT be holy, the lump also is holy. incurring any civil disgrace, by simply paying an additional The presentation of the first-fruits was a solemn and fes- fifth, with his tithe, and making a trespass-offering. (Lev. tive ceremony. At the beginning of harvest, the sanhe- v. 14—16.) drin deputed a number of priests to go into the fields and reap a handful of the first ripe corn; and these, attended by great crowds of people, went out of one of the gates of Jerusalem into the neighbouring corn-fields. The first-fruits thus reaped were carried with great pomp and universal rejoicing through the streets of Jerusalem to the temple. The Jewish writers say that an ox preceded them with gilded horns and an olive crown upon his head, and that a pipe played before them until they approached the city on entering it they crowned the first-fruits, that is, exposed them to sight with as much pomp as they could, and the chief officers of the temple went out to meet them. They were then devoutly offered to God in grateful acknowledgment of his providential goodness in giving them the fruits of the earth. "These first-fruits, or handful of the first ripe grain, gave notice to all who beheld them that the general harvest would soon be gathered in. How beautiful and striking is St. Paul's allusion to this religious ceremony in that most consolatory and closely reasoned chapter, the fifteenth of his first Epistle to the Corinthians, in which, from the resurrection of Jesus Christ, he argues and establishes the certainty of the general resurrection; and represents Christ as the first-fruits of a glorious and universal harvest of all the sleeping dead! Now is Christ risen, and become the FIRST-FRUITS of them that slept." (1 Cor. xv. 20.) The use which the apostle makes of this image is very extensive. "In the first place, the growing of grain from the earth where it was buried is an exact image of the resurrection of the body; for, as the one is sown, so is the other, and neither is quickened except it first die and be buried. Then the whole harvest, from its relation to the firstfruits, explains and ensures the order of our resurrection. For, is the sheaf of the first-fruits reaped? then is the whole harvest ready. Is Christ risen from the dead? then shall all rise in like manner. Is he accepted of God as a holy offering then shall every sheaf that has grown up with him be taken from the earth and sanctified in its proper order: Christ, the FIRST-FRUITS, and afterwards they that are Christ's at his coming.2 (1 Cor. xv. 23.) (2.) Besides the first-fruits, the Jews also paid the Tenths or Tithes of all they possessed. (Num. xviii. 21.) They were in general collected of all the produce of the earth (Lev. xxvii. 30. Deut. xiv. 22, 23. Neh. xiii. 5. 10.), but chiefly of corn, wine, and oil, and were rendered every year except the sabbatical year. When these tithes were paid, the owner of the fruits further gave another tenth part, which was carried up to Jerusalem, and eaten in the temple at offering feasts, as a sign of rejoicing and gratitude to God. These 1 From the Jewish custom of offering first-fruits to Jehovah, the hea thens borrowed a similar rite. See Pliny, Nat. Hist. lib. xviii. c. 2. Horace, Sat. lib. ii. Sat. v. 12. Tibullus, Eleg. lib. i. El. i. 13. Jones's Works, vol. iii. p. 64. Harwood's Introd. to the New Test. vol. ii. p. 307. Michaelis's Commentaries, vol. iii. pp. 146-119. Beausobre's Introd. to the New Test. (vol. iii. p. 200. of Bishop Watson's Collection of Tracts.) Dr. Lightfoot's Works, vol. i. p. 984. vol. ii. pp. 184, 306, 307. folio edit. Lamy's Apparatus, vol. i. p. 204. Ikenii Antiq. Hebr. part i. c. 15. p. 210-224. Schulzii Archæol. Hebr. pp. 287-292. Lamy's Apparatus Biblicus, vol. i. pp. 203-206. The custom of giving tithes to the Deity existed long before the time of Moses. Thus Abraham gave to Melchisedek king of Salem (who was at the same time the priest of the Most High God) the tithe of all that he had taken from the enemy, when he returned from his expedition against the four kings who were in alliance with Chedorlao mer. (Gen. xiv. 20.) And Jacob consecrated to God the tenth of all that he should acquire in Mesopotamia. (Gen. xxviii. 22.) The same custom obtained among various ancient nations, who devoted to their gods the tenth part of every thing they obtained. VI. From the preceding sketch of the Jewish Sacrifices, we may strongly infer their FITNESS And Utility. According to the refined ideas of modern times animal sacrifices are a very absurd and savage mode of expressing and promoting devout sentiments and dispositions. But, if we steadily keep in view the genius and habits of ancient nations, and the special circumstances of the Hebrews, these objections will vanish; and the propriety as well as expediency of the Jewish institutions will forcibly appear. "When the practice of sacrificing was first appointed, the use of letters was probably unknown: consequently, the mode of instruction by visible emblems or symbols was both indispensable and highly beneficial. In such a state of things, the offering of animal victims was made to answer for that more simple and rational devotion, which words are now happily fitted to express. When we consider sacrifices, with all their attendant rites, as appointed by God in orde to assist the religious instruction, improvement, and consola tion of man, we must conclude that the Most High would, in the first instance, clearly explain every part of this institution; otherwise it could not answer its proposed ends. Now, if the moral import of sacrifices were thus explained, the utility of them to mankind in their rude and simple state is beyond calculation. In untutored man, reason is weak. the mental feelings are heavy and rough, while sense, imagi nation, and passion are the leading avenues both to the un derstanding and heart. To man thus situated, the appointment of sacrifices is peculiarly adapted: for these convey a most pathetic and awful address to his very senses, and thus rouse him to the most serious and impressive reflections The frequent spectacles of bleeding and smoking victims suffering and atoning for the guilty offerers, would give them the deepest impressions of the purity, justice, and majesty of God, of the evil of transgressions, of their own ill desert and of the necessity of some adequate atonement, and of the readiness of the Deity to pardon the penitent. The nume rous and diversified offerings of the ancient Jews, with the striking pomp which preceded and attended them, were fitted not only to excite and express the most reverential, humble and grateful devotion; but also to give the best direction t the whole temper and conduct. The many washings and On the application of these second tithes, see Michaelis's Commenta ries, vol. iii. pp. 142, 143. • Michaelis's Commentaries, vol. iii. pp. 141–145. rifications, enjoined previous to the oblation of sacrifice, ere not only physically beneficial in the eastern countries, at directly tended to impress a simple people with a scrulous regard to inward and moral purity, especially in all eir approaches to the Deity. That this was the primary tention of these ceremonies, was a maxim frequently and lemnly enforced. In those early ages, the language of ese well-chosen emblems could not fail to be well underGod and strongly felt. Above all, the frequent sacrifices of e Jewish law were intended to prefigure, and gradually to epare men for the great atoning sacrifice of the promised essiah." Accordingly, "our Saviour, in allusion to those cient oblations, is called by way of eminence a sin-offer ing, a perfect sacrifice for the sins of the world. In a word, the religion of the Jews and that of Christians form one great and harmonious plan. The Jews saw gospel-truth in its early and gradual dawn; we behold in it its meridian splendour. When Christ appeared, the candid and pious Jews embraced him; because they saw in him a glorious counterpart, a perfect accomplishment of their ancient rites and predictions. The Gentiles, on the other hand, were led to venerate and believe in the Hebrew Law; because they beheld in it an exact, though imperfect figure and prophecy of the Gospel. What beauty and glory do these observations reflect both on the Jewish and Christian dispensations! What admirable depth of wisdom do they discover in both!" CHAPTER IV. SACRED TIMES AND SEASONS OBSERVED BY THE JEWS. THE SABBATH.-1. How observed.-2. Jewish Worship on that Day; particularly their Manner of worshipping in the Temple-II. NEW MOONS.-III. Annual Festivals.-Their important Design.-IV. THE PASSOVER; when celebrated, and with what Ceremonies; its mystical or typical Reference.-V. THE DAY OF PENTECOST.-VI. THE FEAST OF TABERNACLES. -VII. Other annual Festivals.—1. THE FEAST OF TRUMPETS.-2. THE DAY OF EXPIATION.-VIII. Annual Festivals instituted by the Jews in later Times.-1. THE FEAST OF PURIM. 2. THE FEAST OF DEDICATION.-IX. Other Festivals observed at stated Intervals.-1. THE SABBATICAL YEAR.-2. THE YEAR OF JUBILEE. In order to perpetuate the memory of the numerous woners God had wrought in favour of his people, Moses, by e Divine command, instituted various festivals, which they ere obliged to observe: these sacred seasons were either weekly, monthly, or annual, or recurred after a certain numer of years. I. Every seventh day was appropriated to sacred repose, ed called the SABBATH; although this name is in some pasages given to other festivals, as in Lev. xxv. 4., and someimes it denotes a week, as in Matt. xxviii. 1. Luke xxiv. 1. Acts xx. 7. and I Cor. xvi. 2. (Gr.) It was originally instited to preserve the memory of the creation of the world Gen. ii. 3.); whether it continued to be observed by the sraelites as a day of rest and holy convocation during their sidence in Egypt, is a question concerning which learned en are no means agreed. When, however, God gave them est in the land of Canaan, he gave them his Sabbaths to be tatedly kept (Exod. xx. 10, 11. and xvi. 23.); and its bservance was specially enjoined on the Israelites in Deut. 15., because they were the redeemed people of God, and hey were to make the Sabbath a day of peculiar recognition f their deliverance from bondage.3 1. In the observance of the Sabbath, the following circumtances were enjoined by divine command:-(1.) This day vas to be held sacred as a day of worship, in memory of the reation of the world by Jehovah, and also of the deliverance of the Jews from Egyptian bondage, as well as a day of epose both for man and beast, that they might be refreshed, rid not have their bodily strength exhausted by uninterrupted abour (Gen. ii. 1—3. Deut. v. 13. Exod. xx. 10, 11. Ezek. 20.); hence the celebration of the Sabbath was the making of a weekly profession that they received and revered he Creator of heaven and earth, and was closely connected with the fundamental principle of the Mosaic law, whose bject was to keep the people from idolatry, and to maintain he worship of the one true God; and hence, also, the punsement of death was denounced against the wilful profanaon of this solemnity. (2.) On this day they were most giously to abstain from all manner of work. (Exod. xx. 10. xxiii. 12. xxxi. 12—17. xxxv. 2. Deut. v. 14, 15. Jer. 2.) It was, therefore, unlawful to gather manna Exod. xvi. 22-30.), to light a fire for culinary purposes Exod. xxxv. 3. Num. xv. 32-36.), and to sow or reap. Exod. xxxiv. 21.) To these enactments the Jewish doctors added a variety of other regulations, for which there is not the slightest foundation in the law of Moses. Thus, it was formerly accounted unlawful to repel force by force on the Sabbath-day; and how much its observance was strained by for the Sabbath-day, in order to do it honour; and that they actually had Sabbath-feasts, to which they even invited persons with whom they were unacquainted.i The Sabbath commenced at sunset, and closed at the same time on the following day. (Matt. viii. 16. Mark i. 32.) Whatever was necessary was prepared on the latter part of the preceding day, that is, of our Friday: hence, the day preceding the Sabbath (66) is in the New Testament termed the preparation (racown), in Matt. xxvii. 62. Mark xv. 42. Luke xxiii. 54. and John xix. 14. 31. 42.2 2. We know not with certainty from the Mosaic writings what constituted the most ancient worship of the Israelites on the Sabbath-day. It is however, evident from the New Testament, that the celebration of this day chiefly consisted in the religious exercises which were then performed: though there is no injunction recorded, except that a burnt-offering of two lambs should on that day be added to the morning and evening sacrifices (Num. xxviii. 9.); and that the shewbread should be changed. (Lev. xxiv. 8.) In the synagogues the Sacred Writings were read and expounded, to which was sometimes added a discourse or sermon by some doctor or eminent teacher. (Luke iv. 16. Acts xiii. 15.) Prayer also appears to have formed a part of their sacred worship in the synagogue, and especially in the temple. (1 Sam. i. 9, 10. 1 Kings viii. 29, 30. 33. Psal. xxvii. 2. Luke xviii. 10. Acts ii. 15. and iii. 1.) vations. he might on no account sit down either in the Israelites' or priests' court: no person whatever being allowed that privilege, except the kings of the house of David.-(6.) Having offered their prayers, and performed the services, they were to depart in the same order in which they had entered: and as they were prohibited to turn their backs upon the altar, they went backward till they were out of the court, and departed from the temple by a different gate from that by which they had entered. II. The Jewish months being lunar were originally calcu lated from the first appearance of the moon, on which the FEAST OF THE NEW MOON, or the beginning of the month (as the Hebrews termed it), was celebrated. (Exod. xii. 2. Num. x. 10. xxviii. 11. Isa. i. 13, 14.) It seems to have been in use long before the time of Moses, who by the divine command prescribed what ceremonies were then to be observed. It was proclaimed by the sound of trumpets (Num. x. 10. Psal. lxxxi. 3.); and several additional sacrifices were offered. (Num. xxviii. 11-15.) III. Besides the Sabbath, Moses instituted three ANNUAL Festivals, viz. the passover, the feast of pentecost, and the feast of tabernacles: these, which are usually denominated the Great Festivals, were distinguished from the Sabbath, and indeed from all other holy days, by the circumstance of two of them lasting seven, and one for eight, successive days; during which the Jews were bound to rejoice before the Lord With what reverence the Jews regarded their temple, we for all their deliverances and mercies. (Deut. xvi. 11—15.) have already seen:4 and in proportion to the sanctity of the All the males of the twelve tribes were bound to be present place was the solemn and holy behaviour required of all at these grand festivals (Exod. xxxiv. 23. Deut. xví. 16.); who came to worship there. The law, indeed, had prohi- and for their encouragement to attend they were assured that bited the approach of all uncleanness; but to the enactments no man should desire their land during their absence (Exod. of Moses the great masters of traditions added a variety of xxxiv. 24.): in other words, that they should be secure from other trifling regulations, which the law had not named, hostile invasion during their attendance on religious worship: while they scruple not to make the "house of prayer" a dena manifest proof this of the divine origin of their religion, of thieves. Dr. Lightfoot has collected many of these tra- as well as of the power and particular providence of God ditions respecting the temple worship; an abridgment of in working thrice every year an especial miracle for the prowhich will form a proper supplement to the preceding obser- tection of his people; for it is a well known fact, that the Jews constantly attended these ceremonies without any fear of (1.) No man might enter the "mountain of the house," for danger, and that their most vigilant enemies never invaded so they called the temple, with his staff; weapons of offence or injured them during these sacred seasons. The design being unsuited to the house of peace; and it being reputed of these meetings was partly to unite the Jews among themindecorous to lean, when there, on any other staff than God. selves, and, teaching them to regard each other as brethren On this account it was, that our Lord expelled the buyers and fellow-citizens, to promote mutual love and friendship. and sellers of cattle from the temple, with a whip of cords. To this the Psalmist probably refers in Psal. cxxii. 3, 4.; (John ii. 15.)-(2.) No man was permitted to enter with and it was partly that, as one church, they might make one shoes on his feet, nor dust on his feet, which he was obliged congregation, join in solemn worship together, and renew to wipe or wash (thus intimating the necessity of approaching their oath of allegiance to the one true God, and to their exthe Most High divested of all worldly cares and affections); cellent constitution and religion. Further, so large a connor with money in his purse, nor with his purse about him. course of people would give the greater solemnity to these (3.) Having arrived at the temple, every worshipper was festivals: and as no Israelite was to present himself before prohibited from spitting there, as well as from using any the Lord without some offering (Deut. xvi. 16, 17.), ample irreverent gestures, or making it a thoroughfare to shorten his provision was thus made for the support of the ministers of distance in crossing from one part of the city to another; and the sanctuary. On these occasions, although the men were on entering the court, he must walk leisurely and gravely to required to attend, it does not appear that women were prehis place, and there demean himself as in the presence of God. vented from going if they chose, at least to the passover. (4.) Having now entered to pray and attend the service, (See 1 Sam. 1. 3. 7. Luke ii. 41.) For greater security, he was to stand with his feet one even with the other; and, however, against the attacks of robbers on the road, they casting his eyes downward, while he raised his heart upward, used to travel in large companies, those who came from the must cross his hands upon his breast, and stand as a servant same city, canton, or district, forming one company. They before his master with all reverence and fear. The practice carried necessaries along with them, and tents for their lodg of looking down in prayer the Jews derived from those pas-ing at night. It was among such a "company" that Joseph sages of Scripture, which speak of being ashamed to look and Mary sought Jesus Christ (Luke ii. 44.): and to their up towards heaven, on account of their sinfulness: to this journeying through a dreary valley on one of these festivals position of looking down and laying his hands upon his the Psalmist probably alludes. (Ixxxiv. 6.) Further, as the heart, the demeanour of the devout publican (Luke xviii. 13.) Jewish sanctuary and service contained in them a shadow of seems to be parallel. Even the priests, when they pronounced good things to come, and were typical of the Christian the blessing upon the people, neither looked up towards church, this prescribed concourse from all parts of the counheaven, nor level upon the people, but down upon the ground; try might be intended to typify the gathering of the people and the people were prohibited from looking upon them.- to Christ and into his church, from all parts of the world (5.) However weary the worshipper might be with standing, under the Christian dispensation. Hence St. Paul, alluding to these general assemblies of the Israelites on the three Lightfoot's Works, vol. ii. pp. 947-950. Luke xiv. 1. and Lightfoot's Hora Hebraicæ on that passage. (Works, vol. ii. pp. 445, 446.) See also Wetstein's Notes, vol. i. p. 750. Michaelis remarks that our Saviour's observation in Luke xiv. 12-14. can only be fully understood in reference to a feast that formed a part of divine wor ship, and, as such, might look for a recompense from God: for we do not in ordinary cases expect that God should reward us in another world for every entertainment we give. Commentaries, vol. iii. p. 158. 2 Schulzii Archæologia Hebraica, pp. 311-314; Leusden's Philologus Hebræo-Mixtus, pp. 210-202; Beausobre's and L'Enfant's Introduction (Bp. Watson's Theol. Tracts, vol. iii. pp. 225-234.); the Mosaic statutes relative to the Sabbath are fully discussed by Michaelis, Commentaries, vol. iii. pp. 150-181.; vol. ii. pp. 399, 400. See pp. 104-106. supra. 4 See pp. 100, 101. This prohibition was derived from the command of God to Moses (Exod. ii. 5.), and Joshua. (v. 15.) The same usage obtains throughout the East to this day. Nearly similar to this is the mode of travelling in the East to this hour. Such companies they now call caravans; and in many places there are buildings fitted up for their reception, called caravanserais. This account of the Israelites' mode of travelling furnishes a ready answer to the question, how Joseph and Mary could make a day's journey without discovering before night, that Jesus was not in the "company." In the daytime, as circumstances might lead them, the travellers would probably mingle with their friends and acquaintance; but in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus then did not appear when it was growing late, his parents first sought him, where they supposed he would most probably be, among his relations and acquaintance; and not finding him, returned to Jerusalem. Dr. Campbell's Translation of the Gospels, vol. ii. p. 449. note on Luke ii. 44. and feasts, says, "We are come to the general assembly d church of the first-born." (Heb. xii. 23.) But besides the benefits to be derived from the religious lebration of these ordinances, Michaelis, to whom we are debted for part of the preceding remarks, has pointed out veral instances in which they produced a salutary effect on e community. Not only would their meeting together in he place for the purposes of religion and social intercourse nd to prevent a total alienation of rival tribes, as well as vil war, but it would also afford them an opportunity of beg mutually reconciled. Further, it is not improbable that ese annual meetings promoted the internal commerce of the sraelites, who were prohibited from carrying on traffic with reigners; and, lastly, they had an important influence on e Jewish calendar, inasmuch as the year was arranged, so at the various festivals should fall in their respective months ithout interfering with the labours of the field.1 the Jewish festivals, is copiously related in the twelfth chapter of Exodus, it is unnecessary to detail it again in this place: but as various traditional observances were in after-times added to the Mosaic precepts concerning this sacrifice, to which there are manifest allusions in the New Testament, we shall trace them, as briefly as the important nature of the subject will admit, under the following heads:-1. The time when it was to be kept;-2. The ceremonies with which it was to be celebrated;-3. The mystical signification of these rites. 1. Of the time when the Passover was to be kept.-This festival commenced on the evening subsequent to the fourteenth day of the month Nisan, the first in the Jewish sacred or ecclesiastical year (Exod. xii. 6. 8. 18. Lev. xxiii. 4—8. Num. xxviii. 16-27.), with eating what was called the paschal lamb; and it was to continue seven whole days, that is, until the twenty-first. The day preceding its commencement was IV. The first and most eminent of these festivals was the called the preparation of the passover. (John xix. 14.) DurASSOVER,2 instituted the night before the Israelites' departure ing its continuance no leavened bread was allowed to be om Egypt, for a perpetual memorial of their signal deliver-used; hence the fourteenth day of the month Nisan might ace, and of the favour which God showed them in passing with great propriety be called (as we find it is in Matt. xxvi. ver and sparing their first-born, when he slew the first-born 17. Mark xiv. 12.) the first day of unleavened bread, because the Egyptians. (Exod. xii. 12-14. 29-51.) This fes-the passover began in the evening. The fifteenth day, howval was also called the feast or the days of unleavened bread ever, might also be called the first day of unleavened bread:9 Exod. xxiii. 15. Mark xiv. 1. Acts xii. 3.); because it was since, according to the Hebrew computation of time, the nlawful to eat any other bread during the seven days the evening of the fourteenth was the dawn or beginning of the ast lasted. The name was also by a metonymy given to fifteenth, on which day the Jews began to eat unleavened he lamb that was killed on the first day of this feast (Ezra bread. (Exod. xii. 18.) But, if any persons were prevented i. 20. Matt. xxvi. 17.), whence the expressions to eat the from arriving at Jerusalem in time for the feast, either by any sorer (Mark xiv. 12. 14.)3 and to sacrifice the passover.4 uncleanness contracted by touching a dead body, or by the 1 Cor. v. 7.) Hence also St. Paul calls Jesus Christ our length of the journey, he was allowed to defer his celebration assover (ibid.), that is, our true paschal lamb. But the of the passover until the fourteenth day of the following ppellation, passover, belongs more particularly to the second month, in the evening. (Num. ix. 10-12.) As it is not ay of the feast, viz. the fifteenth day of the month Nisan. improbable that some difference or mistake might arise in det was ordained to be celebrated on the anniversary of the termining the new moon, so often as such difference recurred, eliverance of the Israelites. This was an indispensable there would consequently be some discrepancy as to the preite to be observed by every Israelite, except in particular cise time of commencing the passover. Such a discordance ses enumerated in Num. ix. 1-13., on pain of death; might easily arise between the rival and hostile sects of nd no uncircumcised person was allowed to partake of the Pharisees and Sadducees; and such a difference, it has been assover. On this festive occasion, it was the custom at conjectured, did exist at the time Jesus Christ celebrated the erusalem for the inhabitants to give the free use of their passover with his disciples, one whole day before the Phariooms and furniture to strangers at the passover. This usage sees offered their paschal sacrifice. Sacrifices peculiar to this will explain the circumstance of our Saviour's sending to a festival were to be offered every day during its continuance; nan to prepare for his eating the passover, who, by the rela- but the first and last days were to be sanctified above all the , appears to have been a stranger to him. Further, in rest, by abstaining from servile labour, and holding a sacred order to render this grand festival the more interesting, a convocation. (Exod. xii. 16. Lev. xxiii. 7, 8.) estom was introduced in the later times of the Jewish polity 2. Of the ceremonies with which the Passover was to be cele f liberating some criminal. By whom or at what time brated. The paschal lamb was to be a male, without blemish, his practice originated it is now impossible accurately to of the first year, either from the sheep or the goats" (Exod. termine the most probable opinion is, that it was intro- xii. 5.): it was to be taken from the flocks four days before luced by the Romans themselves, perhaps by Pilate at the it was killed; and one lamb was to be offered for each family; ommencement of his procuratorship of Judæa, with the per- and if its members were too few to eat a whole lamb, two ission of Augustus, in order to gratify the Jews by show-families were to join together. In the time of Josephus a ng them this public mark of respect. However this may paschal society consisted at least of ten persons to one lamb, , it had become an established custom from which Pilate and not more than twenty.12 Our Saviour's society was comuld not deviate (Matt. xxvii. 15. Luke xviii. 17. John xviii. posed of himself and the twelve disciples. (Matt. xxvi. 20. 9.), and therefore he reluctantly liberated the malefactor Luke xxii. 14.) Next followed the killing of the passover: Barabbas. before the exode of the Israelites from Egypt, this was done in their private dwellings; but after their settlement in Cathe Lord should choose to place his name there." (Deut. naan, it was ordered to be performed "in the place which xvi. 2.) This appears to have been at first wherever the ark was deposited, and ultimately at Jerusalem in the courts of the temple.13 Every particular person (or rather a delegate from every paschal society) slew his own victim: according to Josephus, between the ninth hour, or three in the afternoon, and the eleventh, that is, about sunset; and within that space As the very interesting history of this most solemn of all Parsed disquisition in vol. i. of his Discourses on the Atonement, pp. 309 dem," 4to. edit. Schulzii Archæologia Hebr. p. 318. Lad death. That the passover was a proper and real sacrifice, see largely proved 17 Arebbp. Magee, on the Atonement, vol. i. pp. 297-309. Lexxxi & Mark xiv. 1. Josephus, Ant. Jud. lib. iii. c. 10. § 5. of least the thing signified by the sacrament of the Lord's supper, In like manner. Dr. Waterland has observed, a contempt and rejection necessarily exclude every man from the benefits of Christ's passion in the early ages of Christianity, no person was permitted to come the Lord's supper until he had been baptized. As soon, however, as the er was celebrated, every one was at liberty to go home the very morning if he pleased (Deut. xvi. 7.), of course while the festival in order that those Jews, who came from a distance, might return a for getting in the harvest. Michaelis's Commentaries, vol. iii. pp. Htinger has discussed the various opinions on the origin of this usage dissertation De rità dimittendi reum in festo Paschatis, Tempe Heliv. p. 264. From the Jews the custom proceeded to the Chris Valentinian and several other emperors having issued their edict, se prisoners should be liberated froin their bonds at the annual oration of our Saviour's resurrection. This custom obtained the Venetians till the close of the eighteenth century. (Schulzii Archeol Hebr. p. 321.) The fifteenth day is so called in Lev. xxiii. 6. and by Josephus, who expressly terms the second day of unleavened bread the sixteenth day of the month. Ant. Jud. lib. iii. c. 10. $5. the time of beginning the passover is intimated in John xiii. 1, 2. xviii. 28. 10 Schulzii Archæol. Hebr. pp. 318, 319. That a difference did exist as to and xix. 14. 31. The conjecture above noticed was made by Schulze; and if it could be substantiated, it would reconcile the seeming differences occurring in the evangelists, respecting the time when Christ actually cele brated the passover. Dr. A. Clarke has collected the principal opinions on this much contested point, in his discourse on the Eucharist, pp. 6-24. See also Jennings's Jewish Antiquities, book iii. c. 4. pp. 455–458. 11 The Hebrew word n (sex) means either a lamb or a kid: either was equally proper. The Hebrews, however, in general preferred a lamb. 12 De Bell. Jud. lib. vi. c. 9. §3. 13 The area of the three courts of the temple, besides the rooms and other places in it, where the paschal victim might be offered, contained upwards of 435,600 square cubits; so that there was ample room for more than 500,000 men to be in the temple at the same time. Lamy, De Tabernacule. lib. vii. c. 9. §§ 4. 5. 14 See Lightfoot's Temple Service, ch. xii. § 5. (Works, vol. i. pp. 957-959.) |