"In The Beauty Of Holiness"

by T.W. Fullerton, Melbourne | Category: General | Jul 1973

"Worship the LORD in the beauty of holiness". These words are used in Psalms 29:2; 96:9, and elsewhere. In at least four of the occurrences the marginal reading is, "in holy array". This seems to refer to the garments worn by the priests and Levites when engaged in the service of the sanctuary. God gave Moses instructions - regarding the garments of the priests "for glory and for beauty" to be worn by Aaron and his sons when engaged in priestly service (Exod. 28). (An exception to this, in the case of the high priest, is found in Lev. 16). The Levites were to be attired in white linen garments. In his book, The Temple, Its Ministry and Service, at the time of Jesus Christ, Dr Edersheim writes, "If either a priest or the high priest officiated without wearing the full number of his vestments, his service would be invalid". In the "holy array" there was a beauty, attractive to the eye of God and man. The beauty of the Lord (their) God was upon them (see Psa. 90:17).

In the Temple the service of praise went on day and night (1 Chron. 9:33; Psa. 134:1). Dr Edersheim, in a chapter, "At night in the Temple", states than an essential part of the night service was the watching by priests and Levites at appointed posts. It was the duty of the Levites to guard the gates to prevent, as far as possible, the unclean from entering the sacred precincts. A total of 240 Levites and 50 priests were placed in twenty-four stations about the gates and the courts. The Captain of the Temple had the responsibility of making a nightly tour of inspection to see that none on duty was asleep. When he approached, the watchers had to arise and salute him in a certain manner. If any was found asleep, be was punished; one mode of punishment being the setting of his garments on fire; then the others would see that he had been asleep; they would see his shame. No one knew at what time the Captain of the Temple would appear for inspection.

Persons who had some knowledge of the Temple services would be acquainted with the imagery used in the book of Revelation. (Edersheim suggests that certain features of the apostle John's writings indicate that he belonged to a priestly family). Those who were gathered in the churches of God to whom the book of Revelation was sent would be aware that, in addition to being "a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices" (1 Pet. 2:5), they were also on temple guard. The warning, "Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked and they see his shame" (Rev. 16:15), would convey the meaning of something corresponding to the burning of the garments of a guard found asleep by the Captain of the Temple.

The expressions, "in the beauty of holiness", "in holy array" and "let the beauty of the LORD our God be upon us" have an application to the people of God today. The righteousness of God through Jesus Christ is upon all them that believe. This righteousness is something that can never be damaged or marred in any way. We shall be eternally in the home He is preparing for us on the ground of this righteousness alone. But if the beauty of the Lord is to be upon us now, we must "follow after righteousness. In Rev. 19:8, we read of fine linen, white and pure, which is the righteous acts of the saints.

We are not suggesting that under the New Covenant "in holy array" has to do with our literal garments; neither do we, on the other hand, conclude that it is immaterial what garments the saints composing the holy priesthood should wear. The Scriptures are emphatic that we should be attired modestly and properly (1 Tim. 2:9,10). We are professedly appearing before the Majesty on high and this, in itself, should guide us in the matter.

We do, however, get some light on the spiritual and moral qualifications with which a holy priesthood should be arrayed. In Psalm 15 the question is asked, "LORD, who shall sojourn in Thy tabernacle? Who shall dwell in Thy holy hill?" In the answer to these questions we find some very searching conditions, both positive and negative. One only has fulfilled these conditions perfectly. In Him was seen "the beauty of the LORD" in its fulness. As Great High Priest He ministers in the heavenly sanctuary on behalf of His people in the "holy array" of perfect righteousness. Nevertheless here, we suggest, is the standard of character, behaviour and speech to which a holy priesthood should aspire. If, when we search our hearts in the light of these requirements, we are conscious of failure, we should make haste through confession to seek the assurance of forgiveness and cleansing (1 John 1:9) lest our priestly service be in vain.

Let us consider briefly the various conditions laid down in Psalm 15.

"He that walketh uprightly, and worketh righteousness".

When walking uprightly a person is not afraid to be seen, there is no hiding out of sight, no walking in the darkness. The working of righteousness consists in the doing of the will of God consistently and continuously.

"And speaketh truth in his heart".

The words of the lips and the intents of the heart should be in unison. With the ungodly are often found "fervent lips and a wicked heart". The words of Isaiah, used by the Lord to the Pharisees and scribes, "This people honoureth Me with their lips; but their heart is far from Me", were a sad commentary on Israel's spiritual condition. Their worship was vain worship; it was not "in truth".

"He that slandereth not with his tongue".

A slanderer is a false accuser; one who spreads a false report about another with the object of damaging his character. "He that uttereth a slander is a fool", wrote Solomon. (Prov. 10:18).

"Nor doeth evil to his friend, nor taketh up a reproach against his neighbour".

The godly person is "a friend that loveth at all times". The word reproach has various meanings. Here it is referring to a report derogatory to the character or reputation of another. It may, or may not, be true. The love of God shed abroad in our hearts would teach us not to repeat it unless there is some vital reason for doing so; and not to spread it abroad. Such things are not to be indulged in as idle gossip.

"In whose eyes a reprobate is despised; but he honoureth them that fear the LORD".

A reprobate is one whose moral sense is perverted. He is unable to stand in the day of testing but turns from the Lord and from His truth. In marked contrast, those who fear the Lord will cleave unto Him. In spite of human weaknesses the general trend of their lives will reveal a settled purpose. We should honour such. Sometimes we may be inclined to give undue prominence to those who have wealth and other qualifications. We should have the discernment to give honour to those whom God honours. He honours those that fear Him.

"He that sweareth to his own hurt, and changeth not".

Here is one of the principles of godly behaviour, the lack of which has caused untold damage between men and nations. In Romans 1:31, "covenant-breakers" are classified among the lawless and ungodly. In many cases promises between individuals, and treaties or agreements between nations, are made with no intention of honouring them. In others, solemn covenants are broken because circumstances arise which make it disadvantageous to honour them. An example of this occurred in 1914 when a solemn agreement with a neighbouring nation was treated as "a scrap of paper". In their dealings with each other, and with their fellow-men, Christians should recognize the solemnity of making a promise or entering into an agreement. Much reproach had been incurred and many have been stumbled by failure in this matter. We should therefore ponder well the implications of a promise or an agreement before making them, and we should always fulfil them, even if it turns to our disadvantage.

"He that putteth not out his money to usury, nor taketh reward against the innocent".

While the condemnation of usury primarily has an application to Israel (Deut. 23:19,20), can it not be applied more widely to the practice of demanding exhorbitant rates of interest? Judas is a solemn example of one who took a reward against the innocent. There are other cases of this shameful practice on record in the Scriptures.

Here, then, in Psalm 15, we~ suggest, are the positives and negatives to be applied to the conduct of those who would appear before God as a holy priesthood "in holy array" or "in the beauty of holiness". May it not be that much of the lack of divine power among us is due to our failure here? Let us not presume to engage in priestly service unless our spiritual and moral condition is right before God, "For our God is a consuming fire" (Heb. 12:29).

T.W. Fullerton, Melbourne | Jul 1973
General