J. O. CORLISS by J. O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Feb 10, 1910

J. O. CORLISS

By J. O. Corliss

The History of the Hebrew Sanctuary — No. 3

J. O. CORLISS

The Furniture and Its Use

It was as a flaming fire that God chose to appear before Moses while he was still an alien in the land of Midian. Ex. 3:1-6. This “great sight” was the attraction which drew the “man of God” toward him who was about to deliver the house of Israel from its Egyptian bondage. In like manner Jehovah designed to attach himself to a rescued Israel, as the type of a proposed eternal union between himself and the finally redeemed of all ages. 2 Cor. 3:18; Col. 3:4; 2 Cor. 4:17. To this end the proclamation of the moral law from Sinai was attended by the brightness of God’s glory, as a pledge that those who should be guided by the law, would also have the brightness of that glory constantly shining on their pathway.

In other words, the visible brightness accompanying the moral law was intended to be the symbol of the divine presence. To preserve this force in the minds of Israel, it was necessary to provide for it, in connection with the law, to accompany the people in their wanderings toward the promised land. The command was therefore issued for the people to bring specified offerings for the building of a sanctuary, that God might “dwell among them.”

The divine pattern of this earthly abiding-place for God was a structure the length of which was to be three times its width. The tabernacle itself was divided into two apartments, the one at the eastern end being twice the size of the one in the western part. The entrance was at the eastern front. Just inside the portal, and to the left, stood a seven-branched candlestick made of solid gold. From this seven small jets of light issued night and day, as an early reminder to any one entering, that he was approaching into the dwelling and presence of Jehovah. Opposite this radiant mentor was a table upon which were two loaves of bread, freshly placed every Sabbath, as a token of God’s providing mercy toward his twelve chosen tribes. In the rear center of this room was placed a square shrine, known as the “altar of incense.” Before this was daily offered a specific compound of sweet spices, which created a most pleasant odor. The ascending fragrance thus offered by the high priest (Ex. 30:7, 8) was a token of the people’s desire to please him whose servants they were. No strange mixture was to be so presented, neither was the duplicate of this one to be prepared for any other purpose. Ex. 30:34, 35, 37.

Directly back of the altar of incense was the curtain which separated the two apartments of the sacred tent. Passing through the opening of this “veil,” into the “holy of holies,” the high priest came in close proximity to the one portion for which all other parts of the tabernacle existed, and to which they were but the preliminary part. There stood the chest, or ark, in which were deposited the stony tablets of the law of Jehovah. On each end of its cover, called the mercy-seat, stood a golden cherub, facing inward, its wings extending in the same direction, with bowed head, as if watching over the sacred treasure beneath its feet.

That the law with its attending glory within the ark stood in the place of a visible Deity to the Israelites is clearly shown by the shout rendered whenever the ark, in journeying, was lifted to the shoulders of its bearers: “Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.” So also when the ark rested, the cry was: “Return, O Lord, unto the many thousands.” Num. 10:35, 36; Ps. 68:1. When moving, the ark was always covered from sight, but its glory, as a visible “pillar of fire,” was seen in advance of the marching columns. Evidently this display was expected to appear, as the foregoing formula was repeated at the covering and setting forth of the ark. In like manner at the resting of the ark, the recital: “Return, O Lord,” was to impress all Israel with the idea that the glory of their God would resume its place in their midst.

One other incident in the history of the ark, though out of chronological order here, may serve to illustrate the point under consideration. After settling in Palestine, the Hebrews were almost constantly challenged to battle by other nations, especially by the Philistines. It was customary for the latter to take the images of their gods to the field of battle, in order to assure victory to their arms. 2 Sam. 5:21. The Israelites were ready imitators, and so when they were being driven with great loss before the Philistines at the battle of Aphek, the ark was hurried to the field from Shiloh in charge of Hophni and Phinehas, sons of the priest Eli. When the army of Israel saw the ark, they shouted (probably the ancient formula, “Arise, O God”) “so that the earth rang again.” So well was the intent of this movement known, that the Philistines, hearing the shout, became afraid, and they too declared that “God is come into the camp.” 1 Sam. 4:1-7.

One prominent feature is seen throughout the entire appointment of the earthly sanctuary. The people to whom its care was first committed had been educated to “walk by sight,” that is, to recognize no deity that was not visible. To meet the needs of their darkened condition, God gave such symbols of his being and presence as would allay their doubts, and so gradually educate them to believe in his works (John 10:38), even though no perceptible emblem of him was present.

But as we may yet be able to see, the service of the earthly sanctuary did not prevent the human tendency of the people from increasing, especially after they entered upon their promised possession in Palestine. Apparently they grew more stiff-necked, and uncircumcised in heart and ears, as the years went by, until they were cast off as a nation. We hope to trace the reason for this in future articles.

Mountain View, Cal.