p. 7 | J. O. CORLISS by J. O. CORLISS

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Feb 17, 1910

J. O. CORLISS

By J. O. CORLISS

The History of the Hebrew Sanctuary—No. 4

J. O. CORLISS

The Consecration of Its First Ministers

ORDER is said to be heaven’s first law. If by “order” is meant organization, and by “law” is meant rule, so that the statement might read: Organization is heaven’s first rule, every thoughtful person readily would recognize its conformity to fact. As at the creation, regularity and precision were assured in the succession of days, months, and seasons upon earth through organized forces, so in the provision to keep Jehovah daily before the nation of Israel, an elaborate organization was formed. Indeed, the very arrangement of the sanctuary demanded this, inasmuch as no enclosed limit could possibly be made large enough to accommodate, in mass, the millions of that nation.

In due order the sanctuary and all its vessels and furniture were anointed and consecrated, also the priests who were to serve for the people in the sanctuary. Even the clothing of the priests was significant of their calling and purpose. Over the long white “coat,” or robe, worn by the high priest, was the linen “ephod,” or cape, curiously wrought with gold, blue, purple, and scarlet. On each shoulder of this was a beautiful stone in a setting of gold. To these “ouches” of gold were fastened chains from which were suspended before the breast a golden plate on which was inscribed “Holiness to the Lord,” accompanied by the names of the twelve tribes, in four rows, three names in each row. The mysterious Urim and Thummim also found place there, but in just what form we do not know. Exodus 28.

The object of the ephod, with its breastplate, seems to have been twofold. The first purpose is plainly stated to be that the high priest might on this bear the names and the “judgment” (a peculiar word meaning the whole course of conduct and its results) of the people by their tribes before the Lord, in his sanctuary work. The mystic jeweled Urim and Thummim were used for prophetic purposes. In great emergencies and perplexities, these were consulted for directions. The promise to Joshua when taking lead of Israel’s journeyings was that the priest would stand ready always to “ask counsel for him after the judgment of Urim before the Lord.” Num. 27: 21.

The prophetic answer of the high priest was not dependent in any case on his personal morality. It was the vestment alone with which God’s authority had clothed him, that was supposed to give a correct answer to the question involved. These answers were strictly limited to the inquiry, covering scarcely more than a single positive statement, or command. One instance to this effect will suffice as an illustration. When David was hiding from Saul in Keilah, Abiathar the priest appeared there, bringing an ephod in his hand. Knowing the treachery of the people of Keilah, David feared for his safety upon Saul’s arrival at that place in search of him. To settle his duty in view of the situation, he ordered the ephod brought before him. As Abiathar came in wearing the ephod, and breastplate (which never was to be detached from the ephod, Ex. 28: 28), David sought God’s counsel before it in these words: “O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard?” The Lord’s brief answer was, “He will come down.” 1 Sam. 23: 11.

But though assured by this word that Saul would seek him at Keilah, David was not satisfied regarding his first question. So he again asked, “Will the men of Keilah deliver me and my men into the hand of Saul?” The characteristic answer of the oracle was, “They will deliver thee up.” That was enough. No direct counsel concerning the course to pursue was needed; so the responsibility for that part of the program was left with David, and he acted accordingly. Every one can see clearly that it was enough for God to make known the situation, and then leave the matter to be worked out by those who had inquired of God for the needed knowledge. Well had it been for the professed people of God all along had they promptly acted on this principle.

Inasmuch as God had promised that his counsels and commands to Israel were to be delivered from the mercy-seat which was above the ark (Ex. 25: 22; Num. 7: 89), it would seem that the Urim and Thummim were to supply the needs of the people in their absence from the sanctuary, with its sacred ark and attendant glory, which, as learned in a foregoing paper, was to the people in the place of a visible Leader. The prophetic function of Urim and Thummim was a precious gift, and had it been properly cherished, would probably not have been so soon lost to those who, at times, so sorely stood in need of it. The latest high priest whom we know to have answered questions through this mysterious source, was Abiathar, the last one of the line of Ithamar.

Upon the return of the Jews from their Babylonian captivity, much perplexity was experienced in determining who were eligible to the priesthood, since no attention had been given to its true succession for the many years of the captivity. Some who presented themselves for the office were rejected because their pedigree could not be traced in the priestly register. To settle the matter with them, the governor declared that they should not be entitled to partake of the things of the altar until a priest with Urim and Thummim should appear to settle the question. Ezra 2: 63; Neh. 7: 65. But no such priest is recorded as having appeared, and so the people lost one of the best gifts ever vouchsafed to them.

The dedication of the priests to their work was not only a solemn occasion, but a most significant ceremony as well. After being arrayed in their specially prepared vestments, a touch of blood from a consecrated ram was put upon the right ear, on the right-hand thumb, and the great toe of the right foot. A right-hand member of the body anciently stood for the principal member of its kind, and so in the setting apart of the principal one, both participated. Thus by the touch of blood to the principal ear, both were consecrated, uniformly to the voice of God. The dedication of the hands by blood, through its touch to the thumb, the principal member of the hand, was to devote them to the absolute performance of the commands of God, as heard through the consecrated ears. In like manner the feet were set apart to co-operate with the other dedicated members in performing the service of Jehovah in behalf of his people.

But the subsequent history of the priesthood reveals a growing moral turpitude of character, which made their consecration a mere formal affair, and the people they represented were the sufferers, in that like the priest, so the people acted. Alas that those charged with such solemn responsibilities should make it necessary for their separation from the high trust committed to them! This phase of history will, however, be considered later.

Mountain View, Cal.