p. 8 | J. O. CORLISS by J. O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 3, 1910

J. O. CORLISS

By J. O. Corliss

The History of the Jewish Sanctuary—No. 6

J. O. CORLISS

Its Place in the Reign of David

It is altogether probable that had not the wickedness of Israel interfered, the original plan of God regarding the location of the sanctuary would have been sustained, and it would have remained permanently at Shiloh, in the tribe of Ephraim. Both Ephraim and Manasseh were, from the first, counted as tribes of Israel (Gen. 48:5, 6), and as such were to inherit the “two portions” assigned to Joseph, their father. Eze. 47:13. The “birthright” of the promise to Abraham, Isaac, and Jacob really belonged to Joseph, as the eldest son of Jacob’s beloved wife, Rachel. But as Reuben was Jacob’s actual first-born, the birthright was counted as his. His sinful course, however, deprived him of that birthright, and it was therefore transferred to the sons of Joseph. 1 Chron. 5:1, 2.

Of these two tribes, Ephraim was chosen as the guardian of the Lord’s house, and Shiloh was made its patron city. Thus Ephraim became, for the time, “the strength” of the Lord’s head (Ps. 60:7), but afterward erected altars for the worship of false gods (Hosea 8:11), until he was so completely joined to these that God was regretfully obliged to give him up to his heart’s lusts. Hosea 4:17; 11:8.

The capture of the ark by the Philistines was the first step toward the removal of the sanctuary service from Shiloh, and from Ephraim. During the twenty years that the ark remained at Kirjath-jearim, the symbol of God’s presence was not seen with the sanctuary, and the annual atonement service for the nation was interrupted, so that “all the house of Israel lamented after the Lord.” 1 Sam. 7:2. But the people waited in vain for the return of the ark; for it was not destined again to be installed at Shiloh. Instead they were doomed to see the overthrow of the city by the sword of the despoiler, and the consequent removal of the tabernacle to other parts. God “was wroth with his inheritance,” and so “fire consumed their young men.” Even “their priests fell by the sword,” and God “refused the tabernacle of Joseph, and chose not the tribe of Ephraim.” Ps. 78:60-67.

God indeed “forsook the tabernacle of Shiloh, the tent which he placed

among men,” so that the very name of Shiloh became a synonym for utter destruction and desolation. Thus God spoke in after times: “Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, . . . will I do unto this house . . . as I have done to Shiloh.” Jer. 7:12-14.

The downfall of Shiloh marked the end of Ephraim’s supremacy among the tribes. The time was near when Judah was destined to prevail “above his brethren” (1 Chron. 5:2), and they in turn would “bow down” before him. Gen. 49:8. His was to be the honor of giving to the world a “chief Ruler,” or Prince, and it was therefore fitting that the sanctuary service, which was to foreshadow that Ruler’s work for men, should be located within the borders of Judah.

But in the interim between the removal of the sanctuary from Shiloh and its location in Judah, we find it at two places in the tribe of Benjamin,—first at Nob, two miles north of Jerusalem, and then at Gibeon, about seven miles west of north from Jerusalem. To the first of these places David went, when a fugitive from King Saul, and there received from Ahimelech the priest consecrated bread, which was only for the priests to eat. The sword of Goliath, which was kept there “behind the ephod,” was also taken away by David, nevermore to be traced in the sacred record. 1 Sam. 21:1-9.

Nearly a half century later the king and the whole congregation of Israel journeyed to Gibeon (“for that was the great high place.” 1 Kings 3:4), where Solomon offered upon the altar “a thousand burnt offerings.” 2 Chron. 1:3-6. Although the tabernacle which Moses built was then at Gibeon, the ark was not with it, but was in a tent at Jerusalem, where it had been placed by David twenty-seven years before. 2 Sam. 6:2, 17; 1 Chron. 15:1. It seems that there were services in two places from the time the ark was established in Jerusalem. At that time David appointed Asaph, a Levite, as chief of the priests who were to minister daily before the ark in Jerusalem (1 Chron. 16:5, 37), and Zadok, with assistant priests, to attend to the constant service of the tabernacle “in the high place that was at Gibeon.” Verses 39, 40.

The removal of the ark from Kirjath-jearim to the tent in Jerusalem which David had prepared, was to be made a national affair. Accordingly, all Israel were called together, “from Shihor of Egypt even unto the entering of Hemath [from the extreme north to the extreme south], to bring the ark of God from Kirjath-jearim.” 1 Chron. 13:5. The sacred treasure was placed upon a “new cart,” and, accompanied by prolonged and resounding music, was driven as far as to the thrashing-floor of Chidon, or Nachon. Here the oxen stumbled, threatening the safety of the ark. Uzza put out his hand to steady the ark, and was immediately stricken dead. Verses 9, 10.

This sudden visitation produced such a deep sensation that David hesitated about going farther. The ark therefore was carried into a near-by house, where it remained three months, to the great blessing of Obed-edom, the owner of the house. David had passed long, sleepless nights in thinking about the separation of the ark from the national capital (Ps. 132:1-9), and he therefore resolved upon another effort to bring the sacred representative of Jehovah within the city of Jerusalem. This time “little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali” (Ps. 68:27), together with David, wearing the priestly ephod, sought the Lord “after the due order,” and so had Levites bear the ark on their shoulders to its destination, according to the original instruction. Num. 4:15; 7:9.

We may imagine that as the ark was lifted to the shoulders of the Levites, the ancient shout, “Let God arise, let his enemies be scattered” (Ps. 68:1), was uttered from united voices. We fancy we almost hear the mingled sounds of rams’ horns, pipes, and harps, accompanied by strange songs of question and answer, as anciently practised by strophe and antistrophe, which so powerfully wrought upon the senses, and also see the weird dance of the multitude, which was led by the king himself. In his excessive exuberance of joy, David opened the front of his royal robe to expose the scanty linen ephod, and thus “uncovered himself,” according to the scornful words of his wife, “in the eyes of the handmaids of his servants,” like a vain fellow. 2 Samuel 6. But in his joy at seeing the ark of God once more restored to the nation, David replied that, if necessary, he would appear even more vile in his wife’s eyes, if thereby he could serve God more acceptably. But the ark of God had yet a varied experience before it, the story of which must be reserved for future studies.

Mountain View, Cal.