the words they supposed him to have spoken, Matt. xxvii, 39, 40.

The same typical meaning may be applied to the temple as to the tabernacle; and as it was supported by a strong foundation, it may further remind us of the sure Foundation, even Christ Jesus, that only Foundation, in reference to whom the inspired apostle declared, "If any man's work abide which he hath built thereupon, he shall receive a reward," 1 Cor. iii, 14. And let us remember, that the tabernacle and the temple, in their typical and figurative meaning, were as maps of the gospel-land we now inhabit. They represented by shadows, or at best through a glass darkly, truths now clearly set before us. It has been said the glories of that blessed country then could only be faintly discerned through the smoke of the sacrifices; now the fruitful fields, and refreshing streams, and rich prospects of that heavenly Canaan, are clearly revealed.

CHAPTER VIII.

THE LEVITES-THE PRIESTS-THE HIGH PRIEST.

THE ritual services of the Mosaic dispensation required a number of persons, whose time should be devoted to the due performance of the ceremonials. The main principle also of that dispensation required ministers of various ranks and gradations, suitable to the splendor of that peculiar, or national worship, which recognized the presence of Jehovah, dwelling among them as a monarch in his palace. The variety also of the offerings, and the precision with which the attendant ceremonies were to be performed, demanded constant practice, as well as clear instruction in the first instance. All this was provided for by the selection of one whole family or tribe, whose entire attention should be devoted to sacred things. Here was an important change from the system of the patriarchal dispensation, when the head of the family offered sacrifices, and conducted the worship of those under his charge, and the eldest son assisted in preparing and slaying the sacrifices, and succeeded to the sacred duties, in addition to the authority as ruler of

the family. Esau, when he despised his birth-right, and sold it for a mess of pottage, (Gen. xxv, 34,) gave up his right to officiate in these holy services. Hence he is spoken of by the apostle (Heb. xii, 16, 17) as a profane person.

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There is another reason for this selection of one tribe to wait at the altar, Num. iii, 13: Because all the first-born are mine; for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel, both man and beast." From the context we learn, that God, having appointed Aaron and his family to be the priests under the new dispensation, gave them the whole tribe of Levi, to which Aaron belonged, to assist in the ritual services, instead of the eldest child of every family in Israel. The advantages of such an arrangement are obvious. And the waiting on the priest's office was not the only service for which the Levites were set apart. They were to diffuse religious and moral instruction throughout the nation. This has been already noticed. In the last solemn discourse of Moses, he speaks thus of the double service of the tribe of Levi, addressing himself to the Most High: "Let thy Urim and thy Thummim be with thy holy one; they have observed thy word and kept thy covenant; they shall teach Jacob thy judgments, and Israel thy law; they shall put incense before thee, and whole burnt-sacrifice upon thine altar." Another solemn injunction respecting public instruction had previously been given, Deut. xxxi,

10-13.

All the institutions respecting this tribe were calculated to give them weight and influence in Israel, which, provided they acted according to the Divine injunctions, would be eminently beneficial. The law, or word of God, was committed to them, that they might study its contents, and be able to instruct the people in all its requirements. They were relieved from secular cares. Their habitations were not confined to one district. They had cities in every tribe, but were relieved from the labor and care of cultivating the ground. The tenth part of the produce of the soil, and portions of many of the offerings, were allotted for their sustenance, Num. xviii, 24; Deut. xiv, 29. Thus, as Graves observes, "deriving their maintenance from a source which would necessarily fail if the worship and laws of God were neglected, they were deeply interested in their support."

Being especially devoted to the study of the Divine law, which was a code of moral justice, as well as of religious worship, they must have possessed considerable influence over the people. They were everywhere at hand, ready to admonish and instruct. No others were admitted to discharge any sacred office, and even the administration of justice necessarily called for their assistance. From Deut. xvii, 9, and xix, 17, it appears that a connection between the tribe of Levi and the judicial office was designed to exist. They also had the care of the public records and genealogies. The express mention of the Levite (Deut. xxvi, 11) may imply the residence of this tribe among other families; and the history of Micah and the Danites shows that the presence of a Levite in a family or community was much desired; also, that persons of that tribe were accustomed to go forth from their cities to seek places where they might be received, Judg. xvii, 8, 13. But the office of instructor was not exclusively confined to the Levites, whose primary duties were those called ritual, in attendance on the sacred ceremonies of the tabernacle and temple.

When

During the abode of the Israelites in the wilderness, the duties of the LEVITES were numerous and heavy. They had the whole charge of the tabernacle, and when it was removed had to carry most of the materials, as well as the sacred utensils. Their duties are stated, Num. iv. settled in the land of Israel, many of these ceased; and in Joshua xxi are the names of cities appointed for their residence. Some Levites were still engaged in the services of the tabernacle, but there is no regular account of the distribution of their duties till the time of David and Solomon, who appointed them to attend the temple in regular rotation; and when not thus employed at Jerusalem, they were dispersed through the country on other public duties. 1 Chron. xxvi, 32, states that David made 2,700 Levites rulers over the two tribes and a half located beyond Jordan, for every matter pertaining to God, and affairs of the king. Their attention having been directed to the divine law from early youth, they must have possessed peculiar qualifications for these offices. From 1 Chron. xxiii, 4, and 2 Chron. xix, 8, it may be learned that they were employed by David and Jehoshaphat, generally, as officers and judges. David allotted 6,000 for these duties; 4,000 were

to be porters or guards, and 4,000 to be singers and musicians. At that time, the whole number of the tribe, aged thirty years and upward, was 38,300, and the remaining 24,000 were divided into twenty-four courses of 1,000 each; see 1 Chron. xxiii, 24; and 2 Chron. xxxi, 2; these afterward attended the temple, each course for a week in rotation, and all the duties of the temple were discharged by the Levites. The time for the attendance of each course being ascertained, they knew at what periods to go up to Jerusalem. From among them the guards who protected the temple, and kept order in its courts, were selected. The singers bore an important part in the temple services; for their use many of the psalms were composed. Heman, Asaph, and Jeduthun, were chiefs among them. A particular account of the porters and musicians is given, 1 Chron. xxv, xxvi; and 2 Chron. viii, 14, shows that the arrangement of David was confirmed by Solomon, when the temple was completed. From 1 Chron. ix, 22, it would appear that these regulations were partly made by Samuel, whether for the service of the tabernacle, or in prospect of the temple establishment, is not distinctly stated.

Scripture does not describe any dress assigned for the Levites. Josephus says, it was done only eight years before the destruction of the temple, when they obtained permission to wear a linen tunic like the priests, which displeased some. The period of service for the Levites was settled by David to be from twenty to fifty years of age, 1 Chron. xxiii, 24-27. Besides all the general duties of the temple and tabernacle, the Levites assisted the priests in killing the sacrifices, and sang during the offerings, see 1 Chron. xxiii, 31, and 2 Chron. xxxi, 2; but they did not themselves offer the sacrifices, or burn the incense, unless in case of necessity, or when the priests were remiss in their duties, as at the time of the reformation by Hezekiah, 2 Chron. xxix, 34. The Levites were assisted in the most laborious duties by the Nethinims, who are supposed to have been descendants of the remains of the Canaanites, principally the Gibeonites, Ezra viii, 20. These appear, from Neh. iii, 26, to have had a place at Jerusalem called Ophel, near the temple, for their residence. The word Nethinim signifies given, or devoted: their service was ac

counted honorable, so as to be mentioned in Ezra and Nehemiah next after the Levites.

The priests were the descendants of Aaron, chosen from the tribe of Levi exclusively, to discharge the higher duties of the public service. The name, when applied to men, signified those who have near access to the king, as it is used 1 Chron. xviii, 17. They prepared the victims and offered the sacrifices; they kept up the fire on the altar, attended to the lights in the golden candlestick, and made the loaves of shew-bread. Every morning and evening a priest, appointed by lot, brought a censer of incense into the sanctuary, kindled with fire from the altar. The ark of the covenant, in the wilderness, and in the times of the judges, was under their charge. The priests were divided by David into twenty-four classes, (1 Chron. xxiv, 18,) which order was retained by Solomon, Hezekiah, and Jehoshaphat. Descendants from only four of these classes returned from the Babylonish captivity, Ezra ii, 36–39; Neh. vii, 39-42. These were subdivided into the same number as before, of twenty-four classes, distinguished by the original names, and each class was subdivided into three ranks. The chief of each class appointed an entire family to offer the sacrifices of each day; at the close of the week they all united together, and on the Sabbaths the next class began to officiate. The members of each family drew lots for the offices they were to perform, which will be described under the daily service of the temple. But the services of the priests, like those of the Levites, included other duties besides the rites of the temple. It is ex

pressly noted (2 Chron. xv, 3) that Israel had long been without "a teaching priest ;" and (Mal. ii, 7) that "the priest's lips should keep knowledge;" and that the people "should seek the law at his mouth," because he was "the messenger of the Lord of hosts."

In 2 Chron. xvii, 7, is a full account of the manner in which Jehoshaphat sent some of his princes, with priests and Levites, as an itinerant ministry, to explain the Law, and teach the people throughout all the cities of Judah. The number of the officiating priests is not distinctly mentioned in Scripture. Those residing at Jerusalem, soon after the captivity, were one thousand one hundred and ninety-two: see Neh. xi, 10-14. Josephus states, at a