'And every priest standeth daily ministering and offering oftentimes the same sacrifices,

which can never take away sins.'--Hebrews 10:11

Among the most interesting glimpses of early life in the church is that afforded by a

small piece of rapidly -drawn scenery which presents to our view 'a great company of the

priests,' 'obedient to the faith' (Acts 6:7). We seem to be carried back in imagination to

the time when Levi remained faithful amidst the general spiritual defection (Exo 32:26),

and then through the long vista of devout ministering priests to reach the fulfilment of

this saying of Malachi--part admonition, and p art prophecy: 'For the priest's lips should

keep knowledge, and they should seek the law at his mouth: for he is the messenger of

the Lord of hosts' (Mal 2:7). We can picture to ourselves how they who ministered in

holy things would at eventide, when the Temple was deserted of its worshippers, gather

to speak of the spiritual meaning of the services, and to consider the wonderful things

which had taken place in Jerusalem, as some alleged, in fulfilment of those very types

that formed the essence of their office and ministry. 'For this thing was not done in a

corner.' The trial of Jesus, His condemnation by the Sanhedrim, and His being delivered

up to the Gentiles, must have formed the theme of frequent and anxious discussion in

the Temple. Were not their own chief priests implicated in the matter? Did not Judas on

that fatal day rush into the Temple, and wildly cast the 'price of blood' into the

'treasury'? On the other hand, was not one of the principal priests and a member of the

priestly council, Joseph of Arimathea, an adherent of Christ? Did not the Sanhedrist

Nicodemus adopt the same views, and even Gamaliel advise caution? Besides, in the

'porches' of the Temple, especially in that of Solomon, 'a notable miracle' had been done

in 'that Name,' and there also its all-prevailing power was daily proclaimed. It specially

behoved the priesthood to inquire well into the matter; and the Temple seemed the most

appropriate place for its discussion.

The number of priests to be found at all times in Jerusalem must have been very great,

and Ophel a densely inhabited quarter. According to Jewish tradition, half of each of the

twenty-four 'courses,' into which the priesthood were divided, were permanently

resident in Jerusalem; the rest scattered over the land. It is added, that about one half of

the latter had settled in Jericho, and were in the habit of supplying the needful support

to their brethren while officiating in Jerusalem. Of course such statements must not be

taken literally, though no doubt they are substantially correct. When a 'course' was on

duty, all its members were bound to appear in the Temple. Those who stayed away, with

such 'representatives of the people' (or 'stationary men') as, like them, had been

prevented from 'going up' to Jerusalem in their turn, had to meet in the synagogues of

their district to pray and to fast each day of their week of service, except on the sixth, the

seventh, and the first--that is, neither on the Sabbath, nor on the days preceding and

succeeding it, as the 'joy' attaching to the Sabbath rendered a fast immediately before or

after it inappropriate.