THE ARK OF THE COVENANT

THE ARK OF THE COVENANT

Leaving the first apartment of the tabernacle, and its lovely and richly ornamented vessels, the table of shewbread, the seven branched candlestick and altar of incense behind, we now pass beyond the veil, and enter the most holy place, the throne room of Israel’s God and King. Let us approach with deepest reverence, put off our shoes, for if any place surely this we now tread is holy ground. Like the New Jerusalem of which it was the type, it was four square, “the length and the breadth and the height of it are equal” (Revelation 21:16), being 10 cubits long, 10 broad, and 10 high. Each of its sides—roof, floor, and north, south, east and west walls—was square, being 10 cubits by 10. It outshone in splendor the holy place, one of whose walls, the east one, forming the door, had no cherubim displayed on it; but, as we have already seen, every one of the four walls and roof of the most holy place, was resplendent with blue, purple, scarlet and bright shining cherubim, and besides those glowing on roof and walls, two of solid gold stood on the mercy seat. In this innermost chamber of the Great King stood the ARK OF THE COVENANT, the chief and most sacred of all the objects connected with the dwelling, and for which the tabernacle itself, and all its brazen and golden furniture were made subordinate, and to which all the ministrations and ritual associated with them had reference. Its preeminence is further indicated in its being the first thing connected with the tabernacle God spoke to Moses about, and commanded to be made (Exodus 25:10-22), and besides, in its being used in the temple (1 Kings 8:6), whereas all the other articles of furniture were superseded by new ones.

From Model. The Ark of the Covenant. Scale—1 inch to a cubit.

It consisted of four distinct objects:—1st, the ark proper; 2nd, the mercy seat; 3rd, the cherubim; and 4th, the shekinah. THE ARK, a box or chest made of acacia wood, and overlaid both within and without with pure gold, was 2 1/2 cubits long and 1 1/2 high and broad (Exodus 25:10-22).

It was surrounded at or over the top by an ornamental rim or crown of gold (v. 11). The rings for the staves passing through, are said in the Authorized Version to have been placed in the four corners. This, however, is a mistranslation, for the Hebrew word, rendered corners, is “feet”; so that the sacred chest had four feet, and on them the rings were fixed—not at the front and back as they are sometimes represented, but at the ends or short sides, so that the gold-covered staves or poles always remained in their places, as well when the ark was at rest in the sanctuary, as when being carried from place to place (Exodus 25:15), and could be drawn out as stated in 1 Kings 8:8. The rings and poles so placed would cause the ark to be more elevated when being transported than the rest of the sacred furniture, this being necessary, as it was a kind of leading standard and borne by priests or Levites (Numbers 4:15; Numbers 3:31; Joshua 3:3; Deuteronomy 31:9; Deuteronomy 31:25) in the forefront (Numbers 10:33) of the army.

THINGS PUT INTO THE ARK In this sacred chest were deposited—

1. The tables of stone on which the ten commandments were written with the finger of God: “Put into the ark the testimony which I shall give thee.” In these commandments God testified or showed His will, and they were evidence that He had made a covenant with the Israelites. If obedient they would be a testimony in their favor; if disobedient they would, like the rest of the Scriptures afterward given them and placed in the same repository, testify against them (Deuteronomy 31:26). Hence the sacred chest is sometimes named the ark of testimony. It is also called the ark of the covenant, as the moral law formed the basis of the covenant, or gracious agreement, God made with the Israelites, and in which he promised to be their God, and to regard them with favor on condition of their obedience.

2. A golden pot containing manna was laid up before the testimony. Moses by divine directions instructed Aaron to do this (Exodus 16:33-34); and, 3. Aaron’s budding rod was likewise laid before the testimony (Numbers 17:10). Some are of the opinion that the pot and rod were not put in the ark, but merely placed beside it. This view is seemingly supported by 1 Kings 8:9, which states that it contained only the two tables of stone. The probability is that the pot and rod were lost during the time when the sacred chest was in the possession of the Philistines, for it’s expressly stated in Hebrews 9:4 that they were once in it. A casket has never before nor since contained such precious relics as these. THE MERCY SEAT OR PROPITIATORY

(see Hilasterion, Romans 3:25) was made of solid gold, and was of the same length and breadth as the sacred chest itself (Exodus 25:17), and probably kept in its place by the ornamental crown encircling the ark (v. 11).

Typical and Spiritual Significance Though the mercy seat or lid in the original is simply a cover (Kapporeth), it is spoken of in the text as distinct from the ark, and doubtless had a deeper meaning than its mere literal one, and signified to cover sin in the sense of forgiving sin. It was the place where God showed Himself merciful in forgiving sin, and hence it was called the mercy seat; it was, however, in consequence of the blood sprinkled on the mercy seat, that God was propitiated, and forgave the sins of the people. The blood sprinkled was typical of Christ’s shed blood, through or by means of which God dispenses pardon and all the blessings of salvation to those who believe in Jesus. How appropriately then is Christ called the “Propitiatory” (Romans 3:25). God is now seated on a throne of mercy—of mercy because sprinkled with the blood of the Lamb; and transgressors, though their sins be as scarlet, may, without the intervention of priest or minister, approach—nay, are invited and entreated to come. In letters of blood, His own precious blood, our Great High Priest has written on the mercy seat in heaven, the crowning gospel invitation, “Him that cometh unto Me I will in no wise cast out.” THE CHERUBIM were two gold figures, made of the same piece of gold as the mercy seat (Exodus 25:18) on which they stood, “one cherub on the one end and one cherub at the other end” (v. 19). It is generally supposed that they were in the form of male or female human figures.

They had wings stretching upwards and meeting on high (v. 20), forming a kind of canopy, and faces looking to each other (v. 20) with a downward bend to the mercy seat (v. 20). The space formed by the over-arching wings above, the mercy seat below, and by the cherub on the one hand and the cherub on the other, was filled by the Shekinah, the symbol of God’s presence (v. 22). The corresponding space on heathen arks was filled by one of the heathen gods. The cherubim, from the description in Exodus, do not appear to have resembled, as some suppose, those which Ezekiel beheld in vision. His cherubim were a compound of man, lion, ox, and eagle. All that we know with certainty regarding the tabernacle cherubim is what is said of them in Exodus (25:18-22). As the holy of holies was a type of heaven, and the ark of God’s heavenly throne, we are strongly of opinion, notwithstanding all that has been written to the contrary, that the two golden cherubim standing on the mercy seat, and the cherubim glowing on the roof and on the walls, were symbolical of heaven’s bright inhabitants, redeemed men and holy angels. Those on the mercy seat seem specially to indicate the angels. The golden cherubim, as shown in the woodcut, are represented as gazing with the most intense and delighted interest on the blood-sprinkled mercy seat (Exodus 25:20). This is the very attitude of the angels with respect to what that blood signified. With faces eagerly and lovingly bending down on our world, they are ever reading with absorbing and joyful interest the story of the cross as it unfolds itself in the church, in the mission-field, and in the Sabbath-school: “Which things the angels desire to look into” (1 Peter 1:12; literal translation, “to bend looking”). THE SHEKINAH was the name given by the Jews to the visible manifestation of God’s presence, filling the space between the mercy seat and the overarching wings of the cherubim. “Shine forth, thou that dwellest between the cherubim” (Psalms 80:1). It appears to have been a supernatural brightness or splendor, a very luminous object, resembling a bright cloud or flame. What symbol could be more appropriate of Him of whom it is said, “God is light”?

GOD NOT REPRESENTED BY A MATERIAL FIGURE

Though the guardians or bearers of God’s throne might be represented by figures expressive of their great and noble powers, no human figures or combination of animals in a figure were ever permitted to represent the living and true God. He did, indeed, condescend, in consequence of the inability of the Hebrews to realize the idea of an unseen and spiritual God, to grant them a symbol of His presence, that they might be duly impressed with the grand truth that He, as their God and King, was dwelling in their midst. Nevertheless that symbol was not the likeness of any of His creatures, however significant they might be of power, goodness, love, or other great qualities.

It is not necessary to suppose that Moses or the high priest, when consulting Jehovah, entered the holy of holies. The probability is that Moses, standing while so engaged before the golden altar, would hear the voice of God coming from between the cherubim.

GOD SPEAKING FROM THE ARK

There are several recorded instances of God speaking to His servants from the ark. The following are examples:—”And when Moses was gone into the tabernacle of the congregation to speak with Him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of the testimony, from between the two cherubim; and He spake unto him” (Numbers 7:89). “And the Lord called unto Moses and spake unto him out of the tabernacle of the congregation” (Leviticus 1:1). “Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the Lord, and fasted that day until even, and offered burnt offerings and peace offerings before the Lord. And the children of Israel inquired of the Lord (for the ark of the covenant of God was there in those days, and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the Lord said, Go up; for to-morrow I will deliver them into thine hand” (Judges 20:26-28). The ark was thus the throne of God, on which He was seated by a visible symbol. The people’s representative, the high priest, was permitted to approach, and was favored with an audience. God graciously listened to their petitions, and answered in an audible voice. The mercy seat with the cherubim, as already noticed, was not simply the lid, but an object distinct from the ark. Yet the two were comprehended in the general name, “The Ark.” Both together formed the divine throne. Here God in visible symbol was enthroned.

VENERATION IN WHICH THE ARK WAS HELD From the first the ark was regarded as the most sacred vessel connected with the tabernacle, and circumstances occurred during its history to increase the veneration in which it was held. We have already seen that in the instructions given by God to Moses concerning the tabernacle it had the foremost place, being described before the rest of the sacred furniture, and even before the sanctuary itself. It stood in the most holy place, a chamber no one ever entered, save the high priest, and he only on one day of the year. When carried from place to place in the wilderness, it was hid from mortal gaze by a covering (Numbers 4:5-6). It was death for any one to touch it, or even to look into it (Numbers 4:15). None but those divinely appointed were permitted to carry it (Numbers 4:15). The Levites, to whom the duty pertained, lifted up the ark on their shoulders, and marched in the forefront of the army, leading the way, guided by the cloudy pillar moving in the air above them ( Numbers 10:33-36). The ark was thus the standard of the moving host, and not only led the way, but went before to search out a resting-place for the wanderers (Numbers 10:33). The various encampments were fixed by it. After reaching the Holy Land, it was set up at Gilgal (Joshua 5:10), and afterward was removed to Shiloh (Joshua 18:1), where it remained for three or four hundred years. It was for some time in the possession of the Philistines (1 Samuel 4:11). It was removed by David to Mount Zion when he fixed his residence there (2 Samuel 6:12-16), and at last found a resting-place in the temple of Solomon (2 Chronicles 5:5). THE POWER OF THE ARK

Many striking instances attest its great sacredness and mighty power. Many of the people of Bethshemesh were smitten dead for looking into it (1 Samuel 6:19-21 ). It overthrew Dagon, the god of the Philistines, in his own temple (1 Samuel 5:3-5). It parted the waves of the Jordan, and made a dry way for the many thousands of Israel to pass over, and was upheld in the middle of that hitherto untrodden path until all Israel stood safe on the shores of the promised land. And before it the proud walls of Jericho fell down. These proofs of its power could not fail to keep alive and increase the veneration with which it was regarded.

TYPICAL AND SPIRITUAL SIGNIFICANCE The two tables of stone, with the ten commandments written on them with the finger of God, were the principal deposits the ark contained. These are the twin-pillars supporting the moral government of God. They remind us that righteousness and truth are the foundation of God’s throne, attributes from which fallen man can look for nothing but condemnation. But blessed be God, the mercy seat is sprinkled with blood, and that speaks of mercy. Righteousness and truth are still, as they ever shall be, the foundation of God’s throne, and the awful voice we hear from it today is, “The soul that sinneth it shall die.” But oh, forever praise the Lord! The eye of faith beholds that on the mercy seat which pacifies the troubled conscience. Blood on the mercy seat? Yes, and the only blood that can atone for sin. Christ, our great high priest, has entered the true holy of holies, and, with His own precious blood, sprinkled yonder mercy seat, so that the greatest transgressor may now approach the throne without dismay, and there obtain the forgiveness of all his sins.

Look again at the ark, it was THE MEETING-PLACE FOR GOD AND THE ISRAELITES

Here the high priest, who represented the people, met God, and for himself and them obtained forgiveness of sin, and in case of doubt and difficulty received directions, in an audible voice, to guide them in the path of duty.

It was on account of what the blood (sprinkled on the Propitiatory) prefigured, that God and sinful men could meet before the golden throne. Christ Jesus is now the true propitiatory, and here, and nowhere else, can God and sinners meet. If we seek God here we will find Him, and find Him ever ready to hear and answer our petitions, and to do “exceeding abundantly above all that we ask or think.” Have you met God here? Do you come daily in faith to this mercy seat, and cry for pardon of your sins, grace to help you in time of need, and light to guide you in the way that you should go? Remember, if you continue at a distance from the meeting- place, while your day of grace lasts, on the day of judgment, when Christ will be seated on the great white throne, you will find yourself on the left hand of the Judge, and hear these awful words addressed to you, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”

Look once more at the ark of the covenant. God, seated on this golden throne, dwelt in the midst of Israel, and through the medium of the high priest held fellowship with them. “Here,” He said, “I will commune with thee.” The mystic flame, the symbol of the Divine presence, was one of the peculiar privileges of God’s ancient people: to them, and to them only, pertained the glory. It is true the Shekinah was seen by no one save the high priest, and by him, as we have seen, on only one day of the year, but part of the mystic flame penetrating through the roof of the tabernacle, was enshrined in the cloudy pillar that rested on the roof of the sacred tent when the Israelites were encamped, and moved in the air right above the ark when it was carried in the wilderness by the Levites, so that in the fiery cloudy pillar the Israelites ever had a visible symbol of God’s presence in their midst. God’s people in our day are not favored with a visible symbol of His presence. Are their privileges less than those of God’s ancient people? By no means; they are infinitely greater, for the darkness of types and shadows has passed away, and the true light now shineth: the moon of the Old Testament has arisen, the glorious sun of the New. Though unseen by bodily eye, God is still present in the assembly of His saints, and not in a few selected places as of old—in tabernacle or temple —but wherever they meet to seek His face, glad with His gracious presence. Genuine believers, few or many, when they meet together in Jesus’ name, realize the fulfillment of the gracious promise, “In all places where I record My name I will come unto thee, and I will bless thee” (Exodus 20:24), and “Lo, I am with you always” (Matthew 28:20).

Places that are consecrated by the presence of Him who loved the church and gave Himself for it, do not require to be sprinkled with so-called holy water by popish or ritualistic priests in order to secure His gracious presence.

Jesus, where’er Thy people meet,
There they behold Thy mercy seat,
Where’er they seek Thee, Thou art found,
And every place is holy ground.