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for sins committed, not only against knowledge, but through ignorance (Lev. iv. 2-4). 3. Peace offerings, imploring mercies desired, or acknowledging mercies received (Lev. iii. 1).

What was mingling of the blood of animal sacrifice with such an offering, as a peace offering, calculated to teach them?-A. That they were not worthy of the least of all God's mercies.

Were any parts of the peace offerings eaten by the priests and people? (Exod. xviii. 12) What was implied in this? (The great condescension of God in receiving them thus as guests at his table.)

Some of the sacrifices were made on behalf of the NATION at large; others were the voluntary or prescribed offerings of individuals (as Lev. xii. 1—8; Luke ii. 24; Lev. xiv. 2-7; Matt. viii. 4).

But where must every sacrifice be offered ?—(Lev. i. 3 ; Deut. xii. 5, &c. ; 2 Chron. vii. 12.)

What benefit would arise from such a public and official superintendence of the offering?-A. It would be a great check to idolatrous and unauthorized rites.

Do we not read of Gideon, and Samuel, and David, and Elijah, building altars and offering sacrifices in other places?-A. This was not lawful to be done but by prophets and inspired men, or at God's express command.

Shew that God principally regarded the state of the heart in those who offered sacrifice.—(1 Sam. xv. 22; Ps. 1. 8 ; Isa. i. 11, “To what purpose," &c.; Jer. vii. 22, “I spake not unto your fathers.... concerning burnt-offering”—i. e. 'I always laid a greater stress on obedience than on outward observances.' See also Micah vi. 6. even Balaam's view of this subject.

[On the intention of animal sacrifice, and in what sense the blood of bulls and goats could take away sin, see pp. 49.]

Where there was not a right state of the heart, how does God speak of the sacrifice? (as an abomination, Prov. xv. 8.)

What were the two most important parts of the offering of sacrifice, considered as an atonement for sin, 1. on the part of the offerer; 2. on the part of the priest?

On the part of the offerer, what was meant by his putting

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his hands on the head of the victim ?-A. That he desired, by faith, to lay on it his iniquity (Lev. i. 4, &c.; xvi. 21, where Aaron represented the nation; Isai. liii. 6).

On the part of the priest, what was meant by his sprinkling the blood on the altar, or bringing the blood out into the tabernacle and sprinkling it before the veil ?—A. That atonement was made for the sin of the offerer, and his pardon thereby sealed to him (Lev. xvii. 11; xvi. 14).

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[The particular forms of confession used here have been handed down to us by Jewish writers. That," remarks Archbishop Magee," prescribed for the individual, presenting his own sacrifice, seems particularly significant: 'O God, I have sinned; I have done perversely; I have trespassed before thee; I have done [so and so]. Lo, now I repent, and am truly sorry for my misdeeds: let, then, this victim be my expiation :'-i. e. Let the evils which in justice should have fallen on my head, light upon the head of this victim."-vol. i. p. 369.]

How does John the Baptist speak (John i. 29.) of our Blessed Lord?

In what remarkable circumstance did the sacrifice of Christ differ from all those under the Law?-A. Our blessed Lord was not only the Subject of the offering, but the Priest who offered it (Heb. ix. 14); thus, while by His sacrifice we are pardoned, by His continual intercession we are preserved (Heb. vii. 24, 25).

§ ii. The Persons conducting the public worship of the Jews. The tribe of Levi.

Why did God thus honourably distinguish this tribe, to conduct the public worship of the Jews? (Deut. xxxiii. 8, 9.)

They had no inheritance in land (see p. 89.); but who were they especially commanded to consider as their inheritance? and what did God appoint for their support? (Numb. xviii. 20; xxxv. 7.)

Into what three ranks were they divided?-A. The Highpriest, the Priests, and the Levites.

To what high office were Aaron and his sons consecrated? (Exod. xxviii.; Lev. viii.)

What was the peculiar office of the High-priest?-A. To exercise a general oversight over the public worship, and to

perform the most sacred parts of Divine Service (Lev. xvi.).

Shew that, after the death of Moses, the high-priest was the great medium of communication between God and the people. (Numb. xxvii. 21.)

Can you mention any instance of David, or others, thus consulting God? (1 Sam. xxx. 6—8.)—Also of Joshua, or others, acting wrong from omitting thus to consult God? (Josh. ix. 8-14.)

David was at this time an inspired writer of holy Scripture (see when Ps. lvi. lvii. lix. cxlii. &c. were written), yet the Lord spake to him by the High-priest. What may we learn from this?-A. The honour God puts upon his institutions, and the diligence and reverence with which we should use them.

The high-priest was distinguished by a peculiarly rich and glorious dress, which he wore on particular occasions: give some account of it, particularly of the breast-plate. (Exod. xxviii. 29; xxxix. 14.)—And the mitre. (Exod. xxviii. 36.)

What was the peculiar office of the Priests?-A. To make atonement, and to bless the people (Lev. iv. 20; Numb. vi. 23-27).

[Refer to 1 Chron. xxiii. 13, 2 Chron. xiii. 10, 11; as further descriptive of the Priest's office.]

When not engaged in acts of public worship, how were they employed?—A. In expounding the law, and in assisting in judging, in civil as well as religious matters.

Give an instance of any High-priest or Priest punished for neglect of duty. (1 Sam. iv.; Lev. x.)

Give an instance of any punished for usurping their office. -A. Uzziah (2 Chron. xxvi. 18), and Korah the Levite. (Numb. xvi.)

Who were the Levites?—A. All the tribe of Levi not of the family of Aaron.

Not being permitted to make atonement by offering sacrifice or burning incense, what was their office? (Numb. iii. 6; 1 Chron. xxiii. 28, &c.; 2 Chron. xiii. 10.)

In the time of Moses, into what three families were they divided? (Numb. iii. 17.)

Why were the more sacred parts of the tabernacle committed, in the journey of the Israelites, to the Kohathites?--

(Numb. iii.)—A. They were most nearly related to the family of Aaron.

In the time of David, who re-modelled them, there were 38,000 fit for service. How were these divided? (1 Chron. xxiii. 3-5.)

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How many were appointed to praise the Lord on instruments of music?-A. Four thousand.

Whom does it appear from Ezra viii. 20, the Levites had as assistants?

[Many of the Psalms appear to have been composed for the use of the Levites in public worship (1 Chron. xvi. 7.) See also Neh. ix. 5, &c. a prayer of the Levites, one of the finest in the Old Testament.]

The tribe of Levi, thus set apart for the public worship of the Jews, and deriving their maintenance from a source which would necessarily fail if the worship and laws of God were neglected (Numb. xviii.), they were deeply interested in their support. Their cities being dispersed through all the tribes, and their families permitted to intermarry with all; being exclusively possessed of the high-priesthood, as well as of all other religious offices; and associated with the high-priest and judge in the supreme court of judicature, and with the elders of every city in the inferior tribunals ; they must have acquired such influence and reverence among the people, as was calculated to answer the purpose of their institution; to preserve and consolidate the union of all the other tribes; to instruct the Jews in knowledge, virtue, and piety, "to teach Jacob the judgments, and Israel the law of Jehovah; that they might hear, and fear, and learn to obey the will of their Sovereign and theif God." (Deut. xxxiii. 8-10.) See Graves on the Pentateuch.

iii. The place of public worship among the Jews.

The Tabernacle.

For what purpose especially did God command the Tabernacle to be built? (Exod. xxv. 8: 66 sanctuary, that I may dwell," &c. See Deut. xii. 5.)

What pattern did Moses follow in making the tabernacle, &c.? (Exod. xxv. 9; Heb. viii. 5.)

What do we learn from the strictness of the Almighty in requiring every thing to be done according to the pattern

shewed on the Mount ?-A. That we are not to follow our own fancies in the service of God. (See Matt. xv. 9.)

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In what respect especially did the Tabernacle differ from the Temple afterwards built? (It was moveable, Ps. lxxviii. 60; 1 Kings viii. 13.)

Into what two parts was it divided; and by what? (Exod. xxvi. 31, &c.; Heb. ix. 6, 7.)

What happened to this at the crucifixion of our Lord? (Luke xxiii. 45.)

By what was the holy place in the tabernacle lighted? (Exod. xl. 4.)

There were many holy things, made of gold, silver, brass, wood: mention some of these in the court of the Tabernacle.

A. The laver (Exod. xxx. 18-21); the altar of burntoffering, ever burning with fire kindled from heaven (Exod. xxvii. 1-5; Lev. vi. 13).

Mention some in the Holy Place.-A. The golden altar of incense (Exod. xxx. 1, &c.), the candlestick (Exod. xxv. 31; xxvii. 20), the table of shew-bread (Exod. xxv. 2341 30; Lev. xxiv. 5).

What was the most remarkable thing in the Holy of Holies?-A. The Ark (Exod. xxv.).

What was the Ark in an especial manner considered ?—A. As the symbol of the presence of God.

Describe it. (Exod. xxv. 10-16.)

What did it contain? (Deut. x. 1-5; Heb. ix. 4, 5.) What was the lid of the Ark called?-A. The mercy

seat.

Describe it. (Exod. xxv. 17-21.)

What appeared over it as a symbol of God's presence? (Lev. xvi. 2.)

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Give any other illustration of the honour attached to the ark.-A. In the wilderness (Numb. x. 33, &c.), in the passage of Jordan (Josh. iii. 6), the taking of Jericho (Josh. vi. 6), the destruction of the idol Dagon (1 Sam. v.).

When, in the time of Eli, disregarding the state of their own hearts, they idolized the ark, what happened to them and to it? (1 Sam. iv; Ps. lxxviii. 59—61.)

Why was Uzzah (2 Sam. vi.) smitten with death?—A. For not attending to the directions which God had given respecting the ark. (Numb. iv. 15—20.)

What may we learn from such direction and such punish

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