I. As to what concerns the state of the Jewish church before the gospel-dispensation; this was erected in the wilderness, and the laws by which it was governed, were given by God, and transmitted to Israel by the hand of Moses. There was a very remarkable occurrence preceding their being settled as a church, that we read of, Exod. xix. 7, 8. in which God demanded an explicit consent from the whole congregation, to be his people, and to be governed by those laws he should give them, upon which they made a public declaration, that all that the Lord hath spoken we will do. And Moses returns the words of the people unto the Lord. And soon after this there was another covenant-transaction between God and them, mentioned in a following chapter, when Moses came and told the people all the words of the Lord, and all his judgments; and the people answered with one voice, saying, All the words which the Lord hath said will we do. And this was confirmed by sacrifice, and he took half the blood thereof and put it in basons, and half of the blood he sprinkled on the altar, and he took the book of the covenant and read it in the audience of the people; upon which they repeat their engagement, all that the Lord hath said will we do, and be obedient. And then he took the blood and sprinkled it on the people, and said, behold the blood of the covenant which the Lord hath made with you, concerning all these words, Exod. xxiv. 3, 5-9. and then we have an account of an extraordinary display which they had of the divine glory, They saw the God of Israel, and did eat and drink, ver. 11. which was a farther confirming this covenant. And upon some important occasions they renewed this covenant with God, avouched him to be their God, and he condescended at the same time to avouch them to be his peculiar people, Deut. xxvi. 17, 18. Thus they were settled in a church-relation by God’s appointment, and their solemn covenant and consent to be his people.
After this we read of God’s settling the form of their church-government, appointing those various ordinances and institutions which are contained in the ceremonial law, and settling a ministry among them, and giving directions concerning every branch of the work that was to be performed by them. Aaron and his sons had the priesthood committed to them, who were to offer gifts and sacrifices; the High-Priest was to be chief minister in holy things, the other priests assistants to him in most branches of his office; and when the temple was built, and the service to be performed therein established, the priests attended in their respective courses, each course entering on their ministry every Sabbath, 2 Chron, xxiii. 4. and there being twenty-four courses, 1 Chron. xxiv. it came to their respective turns twice every year. The porters also, who were to wait continually at the avenues of the temple day and night, to prevent any unclean person or thing from coming into it, as well as its being plundered of the treasures that were laid up in chambers adjoining to it; these also ministered in their courses, the number whereof was the same with that of the priests, 1 Chron. xxiii. 5. compared with chap. xxvi. And the singers, who attended some parts of the worship, ministered in their courses, 1 Chron. xxiii. 5. compared with chap. xxv.
And besides these, there were some appointed to represent the people, who were chosen to come up from their respective places of abode with the priests when they ministered in their courses; these are called stationary men. Dr. Lightfoot[[267]] gives an account of them from some Jewish writers who treat on this subject; not that we have any mention of them in scripture; but they suppose that it took its rise from that law in Lev. i. 3, 4. where they who brought an offering to the Lord were obliged to be present, and to put their hands on the head thereof, as well as the priests, who had the main concern in this service. From hence it is inferred, that since, besides the sacrifices that were offered for particular persons, there were daily sacrifices offered in the behalf of the whole congregation; and because it was impossible for them to be present to bear a part in this service, it was necessary that some should be deputed to represent the whole body of the people, that so there might be a number present to assist in this service, that these acts of worship might be performed in the most public manner; and inasmuch as this was to be performed daily, it was necessary that some should be deputed, whose proper business it was to attend; and he thinks that as there were priests deputed to minister in their courses, so there was a number deputed to represent the people, who went up to Jerusalem with the priests of the respective course. And he farther adds, that at the same time that these were ministering in the temple, the people met together, and spent that week in those synagogues which were near the place of their abode, in fasting, and other acts of religious worship, in which, though at a distance, they implored a blessing on the service that their brethren were performing.
As for the rest of the people, they were obliged to be present at Jerusalem, at the solemn and public festival, performed three times a year; and others of them, who had committed any sin that was to be expiated by sacrifice, were to come up thither to the temple at other times, and bring their sacrifices to atone for the guilt which they had contracted.
If it be said, that this was, indeed, a solemn method of worship, exceeding beautiful, and also had a circumstance in it, which was its glory, viz. that the temple-service was typical of Christ, and the way of salvation by him: but what methods were there to instruct the people in the doctrines of religion? It would not much conduce thereunto for them to come up to Jerusalem, to worship at the three yearly festivals: how did they spend their Sabbaths? or, what acts of worship were they engaged in, in their respective places of abode?
To this we answer, that God also appointed a sufficient number to be their ministers in holy things, helpers of their faith as to this matter, viz. not only the priests, but the whole tribe of Levi, whose place of residence was conveniently situated: they had forty-eight cities in various parts of the land; some of which were not far distant from any of the people. These instructed them in the way of God, the people sought the knowledge hereof from their mouths, Mal. ii. 7. And there were, besides the temple, several other places appointed for religious worship: these were of two sorts, namely,
1. The synagogues, which were generally built in cities, of which hardly any were without them, if they consisted of a number of persons who were able to erect them, and had leisure, from their secular employments, to preside over, and set forward, the work to be performed therein;[[268]] and that was of a different nature from the temple-service, in which gifts and sacrifices were to be offered, God having expressly forbidden the erecting any altars elsewhere; therefore the worship performed in them was prayers, reading and expounding the law and the prophets, and instructing the people in all other duties of religion, which were necessary to be performed in the conduct of their lives.
The manner of doing this, was not only by delivering set discourses, agreeable to our common methods of preaching, Acts xiii. 15. and seq. but holding disputations and conferences together about some important matters of religion: thus the apostle Paul disputed in the synagogues, chap. xvii. 17, 19, 8. This was done occasionally; but the Jews met constantly in them for religious worship; and our Saviour encouraged them herein with his presence and instructions: thus it is said, not only that he taught in their synagogues, but that this was his constant practice; for it is said, He came to Nazareth; and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read, Luke iv. 15, 16.
And there were also certain officers appointed over every synagogue: thus we read sometimes of the rulers of the synagogues, Mark v. 22. Luke viii. 41, 49. whose business was to prevent the doing any thing that was indecent and disorderly; and there were some persons from whom a word of exhortation was expected, who were called, chap. iv. 20. ministers thereof.[[269]] And we are not to suppose that this method of promoting religion in the synagogues, was only practised in the last and most degenerate age of the Jewish church, but that they had their synagogues in the more early and purer ages thereof, which, if we had no express account of in the Old Testament, yet it might be inferred from this account thereof in our Saviour’s time; for certainly there were no methods used then by the Jews to instruct the people in matters of religion, that were not as necessary, and consequently in use, in foregoing ages. It is true, we do not oftentimes read of synagogues in the Old Testament; notwithstanding there is mention of them in that scripture, before referred to, in Psal. lxxiv. 8. in which the Psalmist complains, that they had burnt up all the synagogues of God in the land; where the word being in the plural number, it cannot be meant, as the Chaldee Paraphrast renders it, of the temple. This appears from the context, in which he speaks of the enemies of God roaring in the midst of the congregations; and, besides this, he expressly mentions their burning the temple, by casting fire into the sanctuary of God, and casting down the dwelling-place of his name to the ground, in ver. 3, 7.
2. Besides these synagogues, there were other places, in which public worship was performed, called, Places of prayer,[[270]] Mr. Mede gives an account, from Epiphanius, of the difference that there was between these and the synagogues, when he says, that a proseucha, or a place appointed for prayer, was a plot of ground, encompassed with a wall, or some other like mound, or inclosure, open above, much like to our courts; whereas a synagogue was a covered edifice as our houses and churches are. He also adds, that the former of these were generally fixed in places without the cities, in the fields, in places of retirement; and that they were generally rendered more private, and fit for the work that was to be performed in them, by being surrounded with a plantation of trees; and he supposes, that these were not only made use of in our Saviour’s and the apostles time, but in foregoing ages; and that the grove that Abraham is said to have planted, in which he called on the name of the Lord, Gen. xxi. 33. was nothing else but one of these convenient places, planted for that purpose, in which public worship was performed, which seems very probable.[[271]]