23. The Ark Unrestored; or, God's Presence in Human Form

Chapter 23 - The Ark Unrestored; or, God’s Presence in Human Form THE destruction of the lost ark has not been believed in by the Jews themselves. They have various fables concerning it. Some have maintained that Solomon, having foreseen or been forewarned of the temple’s destruction, had caused a secret vault to be prepared; and that here, on Huldah’s announcement of the impending ruin, the coffer was hidden by King Josiah, whose injunction to the Levites [2 Chronicles 35:3.] is thus explained as referring not to the ark’s restora­tion to its accustomed place, but to its secre­tion in this subterranean recess, that it might there be secured against the enemy’s cupidity. A different story of its concealment is given in the Apocrypha: "It was also contained in the same writing, that the prophet, being warned of God, commanded the tabernacle and the ark to go with him, as he went forth into the moun­tain where Moses climbed up, and saw the he­ritage of God. And when Jeremy came thither, he found an hollow cave, wherein he laid the tabernacle, and, the ark, and the altar of incense, and so stopped the door: and some of those that followed him came to mark the way, but they could not find it: which, when Jeremy perceived, he blamed them, saying, As for that place, it shall be unknown until the time that God gather his people again together, and re­ceive them unto mercy: then shall the Lord show them these things, and the glory of the Lord shall appear, and the cloud also, as it was showed under Moses, and as when Solomon desired that the place might be honorably sanctified." 2 Macc. 2:4-8. This story, which has gained credit even among some of the Christian Fa­thers, has been variously enlarged, particularly in the version given by Epiphanius. We are told, that on the stone which he placed at the entrance of the cave, Jeremiah inscribed the Divine name with his finger, and that the im­pression remained as indelible as though en­graved with iron; that it was then concealed from view by a cloud; that the place of its concealment was in the vicinity of Moses and Aaron’s grave; that in the resurrection, the ark will rise first, and break through the stone, and be placed on Mount Sinai; that Moses will set it open, and Aaron disclose the tables of the law; that to this, as a center, shall con­gregate all the saints; and that hither all who are waiting for the Lord shall flee, from before the rage of the infuriated enemy.

These statements are manifestly such as will fail to commend themselves to a sober judg­ment. The most reasonable hypothesis is that which considers the ark to have been destroyed, when Nebuzar-adan, captain of the guard to the Babylonian monarch, "burned the house of God, and destroyed all the goodly vessels thereof." 2 Chronicles 36:19. That the ark was included among the articles here referred to, we fully believe. Other vessels were carried to Babylon, and the greater part of them afterwards restored; but we search in vain through the list for any notice of the holy ark of God. Witsius, though inclined to this view, finds a difficulty in the question, How came it that the most precious of the temple’s golden vessels should be burned, while the inferior were secured and carried away? He tries to account for this, on the supposition that the Chaldeans might have been dissuaded from its capture by the tradi­tion of the Philistines’ misfortunes, and by the consequent fear that they could not take it without danger to themselves. We imagine, however, that a simpler explanation is found in the idea that they regarded it as the god of the Israelites, and therefore burned it with fire, as heathen victors were commonly wont to de­stroy the idols which their antagonists adored. 2 Kings 19:17-18. But whatever may have been the actual fate of the ark, Jews and Christians are alike agreed that it has never been restored. After a seventy years’ captivity, the Jews returned with leave to re-inhabit their city, and rebuild their sanctuary. But the ancient ark was wanting, and no Divine command was given for the construction of a new one. Even those who understand Ezekiel’s prophetic vision of a restored temple as a literal prediction of that built by the exiles on their return to Palestine, cannot find amid its minute details any distinct mention of "the testimony." Of doors and windows, chambers and galleries, porches and posts, altars and tables, he gives a precise account; but concerning the ark he is silent. Once, indeed, he states that the Di­vine messenger said, "Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel, shall they no more defile;" but to interpret this phrase literally of an ark or "footstool," such as had been in the former temple, would not comport with the figurative sense in which (if this applies to the past) we must necessarily understand the previous re­ference to the return of that glory-cloud which had once filled the house. Whether the Holiest of all was left vacant, save (as some tell us) a large stone to mark the site over which the cherubim had once spread their overshadowing wings,---or whether (as others affirm) an ark was placed there, similar in form and dimen­sions, but unlike in its contents and in its honors, to that of Moses,---is uncertain. To this day, the Jews have in their synagogues an aron, or coffer, in which is deposited a copy of the law; but this proves nothing definitive as to the preparation of any such for the second temple.

What has been regarded by some as a representation of the ark, on the triumphal arch of Titus, is more satisfactorily considered as having been meant for a figure of the table of showbread. Profane history tells us of a new incense-altar, a new candlestick of gold, and a new showbread-table, but of no new ark. The founding of Zerubbabel’s temple was celebrated with mingled joy and grief: "all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid. But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, wept with a loud voice." They knew that much would there be lacking, which the skill of man was inadequate to supply. Five "choice things" are numbered by the Rabbis as having been missed; viz., "the ark and mercy seat-the Divine presence, or visible glory of the Shechinah---the holy fire on the altar---the Urim and Thummim---and the spirit of prophecy." It is observable that there was a different sentiment pervading the minds of the people when they met again for the dedi­cation of the house, which they are said to have observed" with joy;" and the assuagement of their former grief is to be accounted for by their believing reception of the encouraging messages sent to them through the teachings of the prophets. Zechariah had lifted up his voice: "Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem;" and Haggai had been commissioned to declare, " The glory of this latter house shall be greater than of the former." The Jewish nation still looks for the discovery of the Sinaitic ark, and believe it to be one of the blessings which their expected Messiah is to confer. Did they search their own oracles with an unprejudiced heart, they might read differently. Isaiah foretold that in gospel times the temple at Jerusalem should no more be required for the display of God’s presence, nor that shrine be needful which had told of its local manifestation: " Thus saith the Lord, the heaven is my throne, and the earth is my foot­stool: where is the house that ye build unto me? and where is the place of my rest?" Still more express were the words of Jeremiah: "It shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they remember it; nei­ther shall they visit it; neither shall that be done (or, made) any- more." Jer. Iii. 16. Here, in five reiterated clauses, is it distinctly stated, that under the Christian economy no such restoration should be made, evidently because no such restoration should be needful. The absence of the ark in our day, rightly understood, so far from teach­ing that Messiah has never yet come, is the most indubitable proof that His first advent is already past.

Son of the daughter of Jerusalem, Thou art Christ’s witness, though thou know’st it not:

Where’s thy high priest with rich symbolic gem? Where is thy temple? Canst thou point the spot? Where stood the ark---the mercy seat---the pot That held the manna? An oblivious blot Effaces the long records of the whole, And falsifies the hope of thy deceived soul."

It is one characteristic of the Divine works, that they answer multiform ends. In the in­stance before us, we may perceive that the loss or destruction of the ark, while it fulfilled the intent of punishment upon the disobedient nation who had violated the covenant of their God, was designed to work another and a happier result. Here, as elsewhere, good was brought out of evil. It was Jehovah’s purpose that, as the tabernacle had given place to the temple, so the latter should give way to One greater than itself. The fullness of time was nigh at hand, and it was desirable that the weaning process should begin, The ark of God’s presence removed and unrestored, there was more likelihood that "the Angel of His presence" should be owned and welcomed. The ark had been granted as a stepping-stone from idolatry, and now its loss was to be a stepping-stone from Judaism. Of idol worship the Hebrew nation had been permanently cured during their banishment to Chaldea; they were prepared to understand, better than at any former stage of their national history, the pure spirituality of the God they served. But this abstract notion would not suffice for all men. The human heart would recoil with affright at the thought of a Being seemingly so far re­moved from the comprehension of its endur­ances and its emotions. "Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; for verily He took not on Him the nature of angels, but He took au Him the seed of Abra­ham: wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful high priest;" and "in that He hath suffered, being tempted, He is able to succor them that are tempted." God was "made manifest in the flesh." The Son of God appeared on earth, as "Emmanuel, God with us." The Eternal Word "became flesh, and dwelt among us, full of grace and truth." Being in the form of God, and think­ing it no robbery to be equal with God, He was yet made in the likeness of men. The Shechinah was gone, but the Divine presence was still embodied. The Ark of the covenant was lost, but the Messenger of the covenant came in its stead. The second temple was greater than the first; for in it the Lord Himself suddenly appeared. "That which decayeth and waxeth old" might well "vanish away, that those things which cannot be shaken, might remain." We envy not the ancient Israelite his sacred possessions, nor the modern Jew his cherished but fallacious hopes; for it is Ours to be made partakers of "the glory that excelleth." Though no holy fire descends from heaven in our sight, though no darkly luminous cloud hangs before us to overshroud the presence of the Almighty, though no breastplate glitters with translucent gems, though no voice of inspiration supplies an audible answer to our questionings, yet have we more cause than any ever had to sing the never-ending anthem," Oh, give thanks unto the Lord, for He is good, for His mercy endureth forever! "From age to age we shall find the strain exhaustless:

"Godhead veil’d In Christhood, Christhood in humanity, To work out man’s redemption! the big theme Shall furnish still for song height above height.

Depth beneath depth, expanse beyond expanse."