On this page
-
Text (2)
-
Untitled Article
-
Untitled Article
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
-
-
Transcript
-
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
Additionally, when viewing full transcripts, extracted text may not be in the same order as the original document.
Untitled Article
at first iree * and unrestricted wkb respect both to time and forms , but that after their return from the Babylonian captivity , they made use of forms , and at stated times , * And with respect to the Temple service , the fact evidently was , that at the times of morning and evening
. sacrifice they had public prayers , in which ail the people joined , either personally or by their representatives ; and the outer court of the Temple being constantly open during the day ^ individuals went thither at other times , when they pleased , each to offer up his own prayer in his own thoughts and words ; so that to
infer from the instance of the Pharisee and publican , that all the prayers offered in the Temple were private , or individual and unsocial , would be just as reasonable as if a stranger who had never attended the religious worship of the Roman Catholics in the present day , should
conclude that they had no public prayers , because he happened to go into one of their chapels when two or three individuals were repeating-their prayers separately , as is commonly seen to be the case , after the public services are concluded . Whilst the Jews had forms of
prayer which they were required to repeat at least three times a $ ay , + once in private , and if possible at the morning and evening service in the Temple , they were at liberty to use each for himself
any other prayers he might think proper . And as it was considered to be the duty of all , who could , to be present at public prayers , considerable numbers usually attended on these occasions , as appears from Luke i . 10 . 1 This , then , was at
our highest praise ; the only man of that nation who had the good fortune to understand what it is to write seriously , and to the purpose . ' ( Pref . to his Ant . p . 74 . ) Lightfoot and Vitringa have made ample use of his works , which treat at large of the services of the Temple and the Synagogue . He made an
excellent Abridgment of the Talmud , and * for this and his other works , * says Prideaux , * he was esteemed the best writer among the Jews / Prideaux ' s Conn . i ' art I . Book v . p . 228 . " * " Vitringa de Syu . Vet . Lib . iii . Pars ii . Cap . xiv . p . 1032 . "
t "Such was the practice of David and Daniel . Psalm lv . 17 ; Dan . vi . 10 . "" I " Or the account attributed to him , which , if spurious , was still written at a very early period , aud is sufficient authority for a fact of this kind , mentioned as * t is incidentally , and without design . Zacharia * , the officiating priest for the tune , being detained longer than usual ,
Untitled Article
least prayer ia society ; arid a £ ; they were in the habit of repeating the same ftxmis , it wasinot individual and separate , but prayer in conjunction , or strictly social . However , the following circumstances ace decisive : whilst the people themselves were praying in the outer court , the
afftcers of the Temple , called the Israelites of the Station , who were the delegates of the people , were repeating the pr , ayeip in their behalf . And if they had no priesty or minister , to lead their devotions , ? the reason appears to have been this : ' The offering of incense , ' as
Prideaux observes , t ' upon the golden altar in the Holy Place , at every morning and evening service in the Temple , at the time of the sacrifice , was instituted on purpose to offer up unto God the prayers of the people , who were then without
praying unto him . And hence it was that St . Luke tells us , that while Zacharias went into the Temple to burn incense , ' the whole multitude were praying without at the time of incense . ' And for
the same reason it is that David prayed , € Let my prayers be set before thee as incense , and the lifting up of my hands as the evening sacrifice / J And according to this usage is to be explained what we find in Revelation , ( viii . 4 , 5 , ) for there it is said , ' An angel came and stood at the altar , having a golden cen ser , and there was given unto him much
as we are informed , by a visiop Jn the Temple , the whole multitude that ha < J been praying without iu thjs court of the women , were waiting for him ; and the reason of this wan , that , having finished
their public prayers , they were expecting the benediction which the officiating priests always pronounced at the conclusion of this part of the services . ( Ver . 22 . ) Lightfoot ' s Temp- Serv . Ch . ix . Sect .
VI . ? " It is not proved , at least , that there was no such leader . Perhaps the Israelites of the Station were considered as such ; they were denominated the angels of the people , like the reader of the prayers iu the Synagogue . Or if not , there is a passage in Joel , already quoted , ( p . 41 , ) ch . ii . 15—17 , in which , when the
congregation of all the people were gathered together , the priests are commanded to offer up prayers in their behalf , between the porch of the Temple and the altar . This probably was not inconsist ent wi ^ i the usual practice . See also 1 Maccabees vii . 36 , 37 . " + " Conn . Part I . Book vL p . 383 ; Godwin ' s Moses and Aaron , Lib , ii . Ch , i . p . I 64 « . " Psalm cxli . 2 . ' *
Untitled Article
vol . xvu . 4 c
Untitled Article
, Meeieiv >^ 3 £ o < &e an Social Wvr&kifc . 501
-
-
Citation
-
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1822, page 561, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2516/page/41/
-