p. 5 | J. O. CORLISS by John O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 24, 1910

J. O. CORLISS

By John O. Corliss

The History of the Hebrew Sanctuary — No. 9

J. O. CORLISS

Its Significance

ALTHOUGH not specifically referred to in the preceding paper, by careful study of the order of events at the temple dedication it will be noticed that Solomon acted the leading part in everything, even to those supposed to belong exclusively to the priests. The high priest even is not noticed in the whole affair. Mention is made, however, of the priests, but only as bearers of the ark. Solomon alone exhorted, sacrificed, prayed, consecrated the temple, and blessed the people. It may be that this was considered the “due order,” since the sanctification of the wilderness tabernacle was performed entirely by Moses, in the presence of Aaron and his sons.

But however that may be, we find Solomon continuing to exercise the priest’s office, especially in the three great annual feasts of the Jews. He not only burned the sacrifices, but offered the incense on the Sabbaths, as well as on the other days of these feasts. 1 Kings 9:25; 2 Chron. 8:12, 13. He went further; he appointed the priests to their specific work (2 Chron. 8:14), and thus continued the union of king and priest in his own person, after the example of David his father.

One feature in the dedication services of the temple is worthy of a passing notice. Solomon’s prayer on that occasion was a departure from the ordinary mode of approaching God, in that it was distinct from the purely ceremonial. In fact, neither the tabernacle nor the temple was planned for the accommodation of public gatherings, as are modern churches. They were rather intended as slaughtering places for oxen, sheep, and goats. The temple, indeed, even became a great market-place for these animals. John 2:14-16. There was the great altar on which the sacrifices were burned, also the drains for carrying away the blood poured on or around the altar. Deut. 12:27; Lev. 1:5. There was the apparatus for skinning and disemboweling the animals (Eze. 40:42, 43), also the huge caldrons for boiling the sacrifices for the priests. Eze. 46:23, 24.

All these sacrifices were for the purpose of approaching God through gifts, proportionate to the sins of the one making the offering, and also to emphasize his desire to dedicate his life to holiness. But no prayer, praise, or oral testimony of the beneficiary was any part of the program. There was nothing in the mechanical butcher-like act of the priest, to engender tenderness in those for whom he ministered. These ordinances were entirely “fleshly” or “carnal,” as has been well characterized by the writer of the book of Hebrews. See Heb. 9:10. Butcher and priest were then nearly identical, but now are widely separated, at least in the social scale.

In view of the environments of the sacrificial service of the Jews, it is scarcely a wonder that they should come to lose sight of what those ceremonies signified. It is possible that the case might not have been so, had there been “teaching priests” so much desired, whose “knowledge” was evidently sufficient, had they been disposed to impart the same to others. 2 Chron. 15:3; Mal. 2:2, 7, 8.

The priests were commanded to teach the people the whole law. Deut. 21:5; 31:10-13; Eze. 44:23. Doubtless this included pointing to the Great Sacrifice which these typical offerings betokened. But when they failed to do this, their services became a dead formality, repugnant to the people, and despised by Jehovah. Thus the Lord says: “I delight not in the blood of bullocks, or of lambs, or of he goats. . . . Bring no more vain oblations. . . . Your new moons and your appointed feasts my soul hateth.” Isa. 1:11-14. On the other hand, God demanded intelligent worship. While he would accept no bullock from their folds, he would have them know that “out of Zion, the perfection of beauty,” God had manifested himself, and in due time would appear to men. He therefore required them to “offer unto God thanksgiving,” because to offer praise meant to glorify him. Ps. 50:2, 9-12, 14, 23. This was the only sacrifice of value to God,—prayerful thanksgiving, accompanied by justice, truth, and purity in the life. No amount of outward organization, though good in its place and for the purpose required, can take the place of personal sanctity. Yet the human tendency is to depend on tradition, as did the Jews when they responded to the call of God to amend their ways, by saying: “The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.” Jer. 7:3-7.

It would seem as if the Saviour had reference to the already effete Jewish sacrificial system when he drew that remarkable contrast between himself and his work and all “that ever came before” him. These earlier leaders he denounced as “thieves and robbers” who only came to steal, kill, and destroy. John 10:10. It is somewhat remarkable that the first meaning of the original word thuo, whence the word “kill” in the text is derived, is to sacrifice. These thieves and robbers, then, came only to steal and sacrifice, and were therefore odious. They were shepherds who caused the people to go astray, until they had “forgotten their place to lie down in.” Jer. 50:6. Instead of feeding the flock, they had fed themselves at the expense of the people, like ordinary thieves. Eze. 34:2, 8. They had not visited the hidden ones, nor healed the broken, but had eaten the flesh of the fat like ravenous beasts. Zech. 11:16. Because of this unfaithfulness the sheep had been pursued and scattered (John 10:12), many of them among the nations of the far East. But Christ made himself the “good” (Greek, beautiful, pleasing) Shepherd, who would feed his flock as a faithful keeper, and gather the lambs to carry in his bosom, also gently to lead those in maternity. Isa. 40:11. Under his guidance there was to be but one fold and one Shepherd, who would lead his flock “beside the still waters.”

Yet with all this plain teaching, the disciples hardly gathered the true view of the situation. Long after the death of the true Shepherd Priest, Peter,—the ardent, the impetuous, and yet so slow to learn,—was wanted to carry a living message to the Gentile Cornelius. When the vision of the unlimited varieties of beasts appeared, and the heavenly word came, “Rise, Peter; kill [sacrifice, Greek thuo], and eat,” he was nearly ready to rebel. “Not so, Lord,” said he; “for I have never eaten anything that is common or unclean.” Not until the same voice reproved his attitude, could Peter be led to believe that the Jewish system of worship had ceased to be the exclusive form of approaching unto God.

Mountain View, Cal.