THE LIVES OF THE PATRIARCHS #171 | THE LIFE OF MOSES #152
Pastor Christopher Choo
Lesson 3857
THE LIVES OF THE PATRIARCHS #171
THE LIFE OF MOSES #152
MOSES AT MT.SINAI #51
THE TABERNACLE OF MOSES ( Part 10 )
THE URIM AND THUMMIM IN THE OLD AND NEW TESTAMENT
The Urim and Thummim were used at critical moments in the history of God's people when special divine guidance was needed.
The civil leader was expected to make use of this means for all important matters for which he needed direction.
Although referred to in Ezra 2:63 and Nehemiah 7:65, there is no convincing evidence that the Urim and Thummim were used after the time of David.
The reason for the demise of Urim and Thummim is not explicitly given.
Since the Urim and Thummim, in whatever way they functioned, were a physical means of revelation, it appears that God was taking His people away from the easy certainty inherent in a mechanical means of revelation to the more consistent use of prophecy and the Word alone.
The terms "Urim" and "Thummim" have traditionally been understood as "light(s)" and "perfection(s)" or as "perfect light."
The Urim and Thummim were a means of revelation entrusted to the high priest. They were one of the three legitimate means of obtaining oracles in early Israel ( through Urim and Thummim, dreams, prophets; I Sam. 28:6).
No description of them is given. We just do not know how they look like.
These two sacred objects were physically stored in the breastpiece of the high priest ( Exod 28:30 ; Lev 8:8 ).
Most scholars today think that the Urim and Thummim served as an oracle by lot, but this is by no means certain.
The earliest speculation on the technique of the oracle is reflected in the writings of the historian Josephus (Ant. 3:217), who states that victory in battle was forecasted by the shining of the stones in the breastpiece.
1. Inquiry Under the Old Covenant
A. Inquiry through the High Priest
Although the Urim and Thummim are not mentioned by name in connection with David's life, without a doubt they were used when he "inquired of the Lord," for David begins to inquire only after the priest Abiathar escapes to him following Saul's massacre of the priests at Nob, bringing an ephod with him (1 Samuel 23:6, 9-12).
This ephod was presumably part of the high priest's garments, to which was attached a breastplate pouch containing the Urim and the Thummim (Exodus 28, especially vs. 30; cf. Leviticus 8:8).
David's request, "Bring the ephod here" (1 Samuel 23:9), immediately precedes his inquiry of the Lord.
The exact nature of the Urim and Thummim is unknown, although some scholars speculate that they consisted of a pair of flat, marked stones used by the priest as sacred lots to determine the will of God.[4]
They could give a positive answer (Judges 18:5; 20:23, 27-28; 1 Samuel 14:41-42; 23:2-4, 9-12; 30:8; 2 Samuel 2:1; 5:19), a negative answer (2 Samuel 5:23), and occasionally, no answer (1 Samuel 14:36-37; 28:6).[5]
Typically, David would ask a leading question: "Shall I go up against the Philistines? Wilt thou give them into my hand?" A "yes, yes" response to this double question is phrased, "And the Lord said to David, 'Go up; for I will certainly give the Philistines into your hand'" (2 Samuel 5:19).
Though this sounds almost like a prophetic word, it is explained adequately as a "yes" answer given by Urim and Thummim.
B. Inquiry through the Prophets
After David's death, we see no more inquiry of the Lord through a high priest by the Urim and Thummim (see Ezra 2:63 and Nehemiah 7:65) except for pagan divination (e.g. 2 Kings 1:3-6, 16; 16:15; Hosea 4:12),
Instead, inquiry is now made through prophets of the Lord, such as Ahijah (1 Kings 14:5), Micaiah (22:5-7), Elisha (2 Kings 3:11; 8:8-15), Huldah (22:13-20), Jeremiah (Jeremiah 21:2), and Ezekiel (Ezekiel 14:7).
2. Inquiry Under the New Testament
Just as the Urim and Thummim were superseded by inquiring by prophets in the Old Testament, so lots became obsolete after Pentecost.
On that day God answered Moses' poignant prayer: "Would that all the Lord's people were prophets, that the Lord would put His Spirit upon them!" (Numbers 11:29).
Neither do we discover in the New Testament any encouragement to go to inquire of a prophet for personal guidance, as people had inquired of seers and prophets in the Old Testament (1 Samuel 9:9).
Though New Testament prophets sometimes bring a word of personal prophecy (Acts 21:10-14; 31:2; cf. 1 Corinthians 14:24-25), this seems to function alongside other forms of guidance that would confirm it.
For example, in the presence of prophets and teachers seeking God at Antioch, "the Holy Spirit said, 'Set apart for me Barnabas and Saul for the work to which I have [already] called them'" (Acts 13:2).
Indeed, if God had not already directed Paul to proceed to Jerusalem despite the dangers (Acts 19:21; 20:22-23), he would have misunderstood a personal prophecy through Agabus (Acts 21:10-14) that imprisonment awaited him there.
Though the spiritual gift of prophecy is mentioned as part of the ministry gifts of the Holy Spirit and the gifts of the Five-Fold ministry of leaders, such practices are more evident in Charismatic Churches.
For mainline churches, the primary means of inquiry today is of God Himself through the Spirit, not through intermediaries.
By the indwelling Spirit they have direct access to inquire of the mind of Christ (1 Corinthians 2:9-16, especially vs. 16).
But personally speaking, if we are quiet before the Lord, His direction is often a gentle "yes" or "no" spoken to our spirit. A "yes" might be a deep peace or a "nudge". A "no" can be a "check" of the Spirit, a lack of peace, or a closed door.
Occasionally the Spirit may put specific directions in our minds, so clearly and specifically that we are confident these are from Him.
For major life direction, however, it is wise to confirm our guidance through counsel with trusted Christian leaders.
Very often we receive no answer at all. This calls for patience, trust, and continued waiting on the Lord.
We look forward to the coming of our Lord, when the need to inquire for God's guidance will be no more:
"When the perfect comes, the partial will be done away .... For now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully .... (vss. 10, 12, NASB).
