The Empowerment of the High Priest of Israel (Post 33. CVIC7S4)
It
is not intended that this part of the chapter be a historical overview of the
history of the nation of Israel.
However, the discussion that follows, concerning the empowerment of the
high priest of Israel, and how this affected the history of that nation, lends
itself to an historical approach.
Therefore, this approach will be used.
Figure 22. The Inspired Source, "Jewish
High Priest" (Figure 22), and alignments
A, B, C, D, and E. Click on the picture to enlarge.
High Priest" (Figure 23), which is the same
inspired source that is depicted in Figures
11, 12, 22, 25, and 26, with alignments and
highlighting not drawn for better viewing of
the inspired source. Click on the picture to
enlarge.
Traditionally, the office of high priest of Israel began at the time of the exodus of the people of Israel out of Egypt and the giving of the law to Moses at Mt. Sinai. At that time, Aaron, the brother of Moses, became the first high priest of Israel. The high priest was anointed prior to serving, and had authority over worship in Israel. He was a mediator, or spokesman, between the people and the Creator, or Yahweh. By means of the Urim and Thummin, he received empowerment, or guidance, from the Holy Spirit, concerning matters not specifically addressed in the law. In addition, the high priest, and only he, could enter the Holy of Holies on the Day of Atonement to offer sacrifice for the atonement of the sins of the people of Israel. At the same time that the office of high priest was initiated, the tabernacle was constructed, as was the furniture and other sacred objects associated with it. The most important of these was the ark of the covenant (Ex. 25:10-22; 37:1-9), where dwelt the Shekinah or the glory of the Lord (Ex. 40:34-38; 1 Sam. 4:19-22; 1 Chr. 5:13-14), also sometimes called the Shekinah glory, a manifestation of the presence of Yahweh, the God of Israel.
Figure 24. The ark of the covenant. Click on the picture
to enlarge.
Figure 25. The inspired source, "Jewish High
Priest" (Figure 25), and the anomalous features
that resemble the ark of the covenant and the
Shekinah. Click on the picture to enlarge.
The
close relationship between the ark of the covenant, its Shekinah, and the
high priest of Israel, mentioned above, appears to be symbolized in the
inspired source, “Jewish High Priest” (Figure 25).4 Click on the picture to enlarge. This inspired source, it is believed,
possesses anomalous features that resembles the ark of the covenant and its
associated Shekinah. In this regard, the
vague, rectangular, chest-like anomalous feature below the breastplate of the
high priest is believed to symbolize the chest of the ark. The horizontal aspect of the sash that is associated
with this rectangular feature is believed to symbolize the lower half of the
chest that comprised the ark. This half
of the chest may have been the place of dwelling of the Holy Spirit, the third
person of the Triune Godhead. The part
of the ephod of the high priest located above the sash and below the
breastplate in Figure 25 is believed to symbolize the upper half of the chest
that comprised the ark. This half of the
chest may have been the place of dwelling of the Son (the Word), the second
person of the Triune Godhead. Finally, the breastplate, it is believed, symbolizes the Shekinah. The place of dwelling of the Shekinah, or the "glory of the Lord" (Ex. 40:34-35), was above the mercy seat and between the two cherubim of the ark of the covenant (Ex. 25:22).
Some students of the Bible believe that the Shekinah or the glory of the Lord was a manifestation of the angel of the Lord. This, largely is the view taken in The Creation. However, it is possible that the Shekinah or the glory of the Lord is more than a manifestation of the angel of the Lord, but is equivalent to the angel of the Lord. in addition, it is believed that the angel of the Lord was a manifestation of the Son (the Word), the second person of the Triune Godhead, also. If the above is correct, regardless of whether the Shekinah may be equivalent to, or a manifestation of the angel of the Lord, it can be considered to be the presence of Yahweh, the God of Israel. As such, the Shekinah was deity, just as the angel of the Lord and the Son (the Word) were deity. It may be noted that the breastplate, which in the inspired source is believed to symbolize the Shekinah, is located directly above the part of the high priest's ephod that is believed to symbolize the mercy seat of the ark of the covenant. This is the same spatial relationship that existed between the actual Shekinah and the actual mercy seat of the actual ark of the covenant. Furthermore, the twelve light-reflecting gemstones that comprise the breastplate could be viewed as symbolizing the deity of the Shekinah. The symbolized ark of the covenant and associated Shekinah referred to above are highlighted in Figure 26.5 Click on the picture to enlarge.
High Priest' (Figure 26), and the anomalous
features that resemble the ark of the covenant
and the Shekinah highlighted. Click on the
picture to enlarge.
It
may be added that not only is the ark of the covenant symbolically depicted in
Figure 25, the golden table of showbread
(Ex. 25:23-30) and the seven-branched candlestick (Ex. 25:31-40) are
symbolically depicted, also. The ark of
the covenant, the table of shewbread, and the candlestick were the three most
important pieces of furniture located in the interior of the Temple. The table of shewbread, it is believed, is
symbolized by the horizontal aspect of the sash of the high priest that is
located between the two loops through which the sash is drawn. The two loops, in this context, symbolize two
of the four legs of the table of shewbread.
As for the candlestick, Figure 25 must be inverted in order to view this
anomalous feature. When Figure 25 is
inverted, the seven folds of the ephod of the high priest that flare out from
the breastplate can be viewed, symbolically, as the seven branches of the
candlestick. The breastplate, in this context, symbolizes
the base of the candlestick.
Some may argue that because point B3 of alignment B is located adjacent to the part of the ephod of the high priest that symbolizes the mercy seat of the ark of the covenant in Figure 25, that this alignment point should be considered to symbolize the Shekinah, and that point B4, located at the upper left corner of the breastplate of the high priest, should be considered to symbolize the breastplate. However, alignment D confirms that point B3 of alignment B symbolizes the breastplate of the high priest of Israel. In addition, with regard to the symbolism associated with the hierarchical terms, “upper” and “lower,” it would seem more appropriate that the Shekinah be symbolized by point B4 at the uppermost aspect of the breastplate in Figure 25, and the breastplate of the high priest be symbolized by point B3 at the lowermost aspect of the breastplate of the high priest in that figure. As for the turban, the third primary accoutrement of the office of high priest of Israel, the latter does not appear to be associated with the anomalous features that resemble the ark of the covenant and its Shekinah in Figure 25.
What can we conclude concerning this symbolism as it pertains to the anomalous features, mentioned above? The Shekinah, which is deity, most likely is equivalent to or is a manifestation of the angel of the Lord, who, in turn, is believed to be a manifestation of the Son (the Word), the second person of the Triune Godhead. The Shekinah is symbolized in Figure 25 by the breastplate of the high priest. The Holy Spirit, the third person of the Triune Godhead, is symbolized in Figure 25 by the lower half of the anomalous feature that resembles the chest of the ark, and is comprised of a part of the sash of the high priest, mentioned above. The Son (the Word) is symbolized in Figure 25 by the upper half of the anomalous feature that resembles the chest of the ark, and is comprised of a part of the ephod of the high priest, mentioned above. In addition, the Son (the Word) is associated with the upper part of the ephod, here, also, and so, can be viewed as symbolizing the mercy seat of the ark of the covenant, as well. This anomalous feature that resembles the chest of the ark, however, does not appear to possess the two cherubim that were associated with actual ark of the covenant. The reason for this may be that the inspired source was intended to reveal the nature of the deity that is associated with the ark of the covenant, and this only. Since the cherubim are not deity, they were excluded from this symbolism.
In this regard, it may be noted that the Father, the first person of the Triune Godhead, apparently, is not symbolized in the anomalous features that resemble the chest of the ark. Neither is the turban of the high priest symbolized in these anomalous features. However, the breastplate and the Urim and Thummin, the other two primary accoutrements of the high priest, as we have seen, are associated with this anomalous feature. If the turban can be viewed as identified with the Father, the breastplate with the Son (the Word), and the Urim and Thummin with the Holy Spirit, the fact that the turbin is not associated with this anomalous feature, whereas the breastplate and the Urim and Thummin are associated, would appear to be a confirmation that the Father was not directly involved with the ark of the covenant, but the Son (the Word) and the Holy Spirit were.
Therefore, perhaps it can be concluded that the deity associated with the ark of the covenant was the Holy Spirit, the third person of the Triune Godhead, and the Shekinah, which was equivalent to or a manifestation of the angel of the Lord, who, in turn, was a manifestation of the Son (the Word), the second person of the Triune Godhead. However, it was the Holy Spirit that empowered the high priest of Israel to know the will the Creator, or Yahweh-this being accomplished by means of the Urim and Thummin. When the will of the Creator, or Yahweh, was known and obeyed, presumably, the people of Israel received a blessing from the Holy Spirit. It was this blessing, it is believed, that enabled the people of Israel to defeat their enemies and prosper.
Following the entry of the people of Israel into the Promised Land, the ark of the covenant appears to have resided at Shiloh. Here, it, presumably, was used in the empowerment of the high priests of Israel for many years. It is possible that when the high priest was empowered by the Holy Spirit, others in Israel were also blessed and empowered by the Holy Spirit, also. Among these may have been the judges of Israel, who were chosen by the Creator, or Yahweh, to lead the people of Israel at times, when a deliverer was needed to rescue Israel from their enemies. The empowerment of the high priest appears to have enabled the people of Israel to successfully defend themselves against their enemies until the time of the high priest, Eli.
Eli dwelt in Shiloh, where the ark of the covenant was located. Though the Bible refers to him as a “priest,” not the high priest, it is assumed that he was one of the high priests of Israel during the eleventh century B.C. Eli’s two sons were priests, who “knew not the LORD” (1 Sam. 2:12), and sinned greatly in their handling of the offerings and sacrifices of the people. This caused the people to abhor the offering to the LORD (1 Sam. 2:12-33:21). Eli’s sin, apparently, was in not removing his two sons from the priesthood (1 Sam. 2:12-3:21). Because of this, the Creator, or Yahweh, permitted the ark of the covenant to be captured by the Philistines in the battle of Ebenezer about 1050 B.C. Both of Eli’s sons died in the battle. Eli, upon hearing of the death of his two sons, and that the ark of the covenant had been lost to the Philistines, fell dead immediately (1 Sam. 4:1-22). Up to this time, as noted previously, a close relationship is believed to have existed between the high priest of Israel and the ark of the covenant and its Shekinah. This relationship, except for a short period of time following the battle of Enenezer, is believed to have existed from the fifteenth century B.C. to the tenth century B.C., as well.
Despite the fact that during this time the people of Israel frequently turned from the worship of Yahweh, and worshipped other gods, the ark of the covenant continued to remain in the possession of the people of Israel. This made it possible for the high priest to be empowered by the Holy Spirit, and by means of the Urim and Thummin, to arrive at decisions that were the will of the Creator, or Yahweh. When the will of the Creator, or Yahweh, was known and obeyed, presumably, a blessing to the people of Israel followed. This blessing, it is believed, was conveyed by the Holy Spirit, and came upon he judges of Israel, and the people of Israel, in general. Later, it would come upon the kings of Israel, when the latter took the place of the judges. Therefore, despite frequent backsliding by the people of Israel, and at times, the high priests of Israel (such as Eli), it was always possible for the people of Israel to eventually overcome their enemies and prosper in the land. Consequently, between the fifteenth century B.C. and the tenth century B.C., the people of Israel gradually became more numerous, more prosperous, and more powerful than other people living in Canaan and the surrounding lands. This blessed state of affairs of the people of Israel probably reached its zenith during the reign of David, who became the second king of Israel about 1010 B.C.
According to the Bible, the first king of Israel was Saul, who reigned in the late eleventh century B.C. Saul became king as a result of a desire on the part of the people of Israel for a king to rule over them, and so be “like all the (other) nations” (1 Sam. 8:4-9). Just prior to this, the ark of the covenant had been captured by the Philistines. After its return by the latter, it apparently, was neglected by the people of Israel, and dwelt at locations in Israel not appropriate for it. Neither was it accorded the reverence it deserved by the high priests of Israel. Consequently, the efforts of the people of Israel to defend themselves against their enemies, such as the Philistines, was being hindered by an office of high priest that was not empowered by the Holy Spirit to know the will of the Creator, or Yahweh. In order to improve their fortunes on the battlefield, the people of Israel, apparently, thought a king, rather than a high priest, was needed. Therefore, Saul became the first king of Israel. It may, at first, appear that the people chose Saul as king, but, actually, it was the Creator, or Yahweh, who chose Saul to be king (1 Sam. 8:4-22), and it was Samuel, a judge and prophet, who presented Saul as king to the people (1Sam.10:17-24). This reveals that the Creator, or Yahweh, was the real sovereign of Israel during this time, despite the fact that the people “chose” Saul as their king. Saul was not free to rule Israel without guidance from the Creator, or Yahweh. Rather, he ruled according to commandments by the Creator, or Yahweh, that were revealed through the mediation of Samuel (1 Sam. 13:13-14; 15:1-11).
Therefore, between the time of the death of Eli, and the loss of the ark of the covenant to the Philistines about 1050 B.C., until it arrived at the house of Obed-Edom more than forty years later (2 Sam. 6:10-11), just prior to David’s bringing of the ark of the covenant to Jerusalem about 1003 B.C., the empowerment of the high priests of Israel probably was minimal. Likewise, the use of the Urim and Thummin by the high priest to know the will of the Creator, or Yahweh, probably was minimal and ineffectual, as well. As a result, a king arose in Israel and the authority of the high priest of Israel was diminished. This diminishment also may have allowed prophets to become more prominent in Israel, as well. The authority that was once held by the high priest with regard to knowing the will of the Creator, or Yahweh, from this time on may have began to shift to the prophets. However, the latter, unlike the high priests, did not use the Urim and Thummin to know the will of the Creator, or Yahweh. Instead, they knew this from dreams, visions, and supernatural hearing. Samuel appears to have been the first of the major prophets that appeared between the eleventh century B.C. and the fifth century B.C. These prophets possessed the authority to make inspired pronouncements and write inspired words, concerning the will of the Creator, or Yahweh. And most importantly, they were authorized by the Creator to preface their statements that originated with him with “Thus saith the LORD” (2 Sam. 12:11).
Although the relationship between the high priest of Israel and the ark of the covenant, and its Shekinah, may have changed somewhat after Eli’s death, the Creator, or Yahweh, in the form of the Shekinah, continued to dwell with the ark of the covenant; and the latter, after its return by the Philistines (1 Sam. 5:1-7:2), continued to dwell among the people of Israel. This made possible the empowerment of the high priest and the blessing that this brought to the kings of Israel and the people of Israel. However, this blessing may not have been experienced in its fullness until the death of Saul and the beginning of the reign of David as king of Israel. This empowerment of the high priest, it is believed, continued through the reign of David (1010-970 B.C.) and that of his son, Solomon (970-930 B.C.). Likewise the blessing associated with the possession of the ark of the covenant by the people of Israel, and the empowerment of the high priest, mentioned above, continued through the reigns of David and Solomon, as well.
It is possible that the blessed state of affairs that prevailed during the reigns of David and Solomon was, in no small measure, the result of David’s bringing of the ark of the covenant to Jerusalem about 1003 B.C. The ark of the covenant, following its capture by the Philistines earlier in the eleventh century B.C., apparently, dwelt in various places in Philistia and Israel until it arrived at Jerusalem. After a brief sojourn at the Philistine cities of Ashdod (1 Sam. 5:1) and Ekron (1 Sam 5:10), it was returned by the Philistines to Beth-Shemish in Israel (1 Sam. 6:1-21). After this, it resided at Kirjath-Jearim for twenty years (1 Sam. 7:1-2). Then, it appears to have been kept at the house of Abinadab at Gibeah (2 Sam. 6:1-9), and then at the house of Obed-Edom, where the Bible records that “the LORD blessed Obed-Edom, and all his household” (2 Sam. 6:10-11). After this, David brought the ark of the covenant to Jerusalem (2 Sam. 6: 12-23), where it dwelt in a tent (2 Sam. 6:17-18).
Upon the death of David about 1070 B.C., his son, Solomon, became king of Israel. Solomon enjoyed a prosperous reign that was marked by commercial success in many areas: horse-raising, chariot-making, sea-borne shipping, and others. The major powers of the region, such as the Egyptians, the Hittites, the Assyrians, and the Babylonians, were either in decline, or were not active. Therefore, Solomon was able to build a strong and prosperous nation without interference by the major powers. However, toward the end of his reign, the Bible states that Solomon sinned because of his worship of other gods besides Yahweh, the God of Israel. Solomon was told that because of this sin, the united monarchy of Israel over which he reigned would be broken into two kingdoms after his death. This came to pass when Rehoboam, Solomon’s son and successor, would not agree to the easing of certain tax and service burdens that had been imposed upon the people of Israel during Solomon’s reign. As a result, ten of the twelve tribes of Israel rebelled and established a separate kingdom.
The united monarchy of Israel was now divided into two kingdoms: a southern kingdom, called Judah, comprised of two tribes, the capital of which was Jerusalem; and a northern kingdom, called Israel, comprised of ten tribes, the capital of which was Shechem. Following the death of Solomon about 930 B.C., the long period of ascent that the people of Israel had enjoyed between the fifteenth century B.C. and the tenth century B.C. essentially came to an end and a long period of descent began. This period of time, largely, was marked by political instability, military weakness, and tribute-bearing obeisance to major powers. Finally, after two unsuccessful rebellions by the Jews against the Roman occupation of their land between A.D. 66 and A.D. 70 and again between A.D. 131 and A.D. 135, Israel ceased to exist as a nation. Jerusalem was rebuilt by Rome and renamed Aelia Capitolina, and Jews were forbidden to enter the city.
What may have been the cause of the decline of the people of Israel following the death of Solomon about 930 B.C.? Is it possible that this decline was associated with the disappearance of the ark of the covenant? After the death of Solomon, the ark of the covenant is not mentioned in the Old Testament of the Bible until the time of Josiah, who was king of Israel between 639 B.C. and 609 B.C. It was during Josiah’s reign that a copy of the law, presumably, the complete Pentateuch, was discovered in the Temple, when repairs to the latter were being carried out (2 Ki. 27:8). Josiah and the priests, apparently, believed that this copy of the law was the copy of the Pentateuch that Moses had once placed inside the ark of the covenant (Deut. 31:26). At the time Moses did this, the ark of the covenant already contained the two tablets of stone upon which Yahweh had written the ten commandments (Ex. 25:16), the golden pot of miraculous manna (Ex. 16:32-33), and the rod of Aaron that miraculously budded (Num. 17:1-10; Heb. 9:4). As a result of this discovery, Josiah ordered the Levites to restore the ark of the covenant to the Temple. In Chr. 35:3, we read:
3 And said unto the Levites that taught all Israel,
which were holy unto the LORD, put the holy ark
in the house which Solomon the son of David king
of Israel did build; it shall not be a burden upon your
shoulders: serve now the LORD your God, and his
people Israel,
Presumably, Josiah intended to place the copy of the law, referred to above, inside the ark of the covenant, and the latter inside the Holy of Holies of the Temple. This may have been intended to be an important part of the revival of the central religion that was undertaken by Josiah during his reign. However, the request by Josiah to the Levites to restore the ark of the covenant to the Holy of Holies would appear to indicate that the ark of the covenant was not present in the Holy of Holies at that time. Perhaps, the ark of the covenant had been removed from the Holy of Holies while the Temple was undergoing repairs. If the ark of the covenant had been temporarily removed from the Holy of Holies because of the repairs, why would Josiah request the Levites to restore the ark of the covenant to the Holy of Holies? This request would seem to be unnecessary because that is where the ark of the covenant would be expected to be returned after the repairs were completed. Is it possible that the ark of the covenant had been missing for centuries, but the Levites, who were responsible for its protection, maintained that it still existed, and only they knew where it was located? If so, then, the intent of Josiah’s request may have been to force the Levites to produce the ark of the covenant, so that the latter and the copy of the Pentateuch could be placed in the Holy of Holies of the Temple.
The reason why the ark of the covenant was missing from the Temple during Josiah’s reign may have been that it had disappeared during the reign of Solomon, or shortly thereafter. However, in compliance with Josiah’s request, the Levites may have secretly built a replica ark of the covenant. Perhaps, like the original, only one master builder was involved in its construction. Then, perhaps, they returned this replica ark of the covenant, and installed it in the Holy of Holies. If so, then at the time of the Babylonian conquest of Judah and the capture of Jerusalem about 586 B.C., it may have been this replica ark of the covenant that was destroyed and its gold carried away by the Babylonians. However, speculations aside, it is more likely that the Levites did not comply with Josiah’s request simply because they were not in possession of the ark of the covenant. Furthermore, they probably would never have considered constructing a replica of the ark even if it was possible for them to do so.
Although the last mention of the ark of the covenant in the Old Testament is open to various interpretations, it is clear that, when the ark of the covenant was installed in the newly built Temple during Solomon’s reign, it contained only the two stone tablets of the Decalogue. In 1 Ki. 8:6-11, we read:
6 And the priests brought in the ark of the covenant
of the LORD unto his place, into the oracle of the house,
to the most holy place, even under the wings of the cherubims.
7 For the cherubims spread forth their two
wings over the place of the ark, and the cherubims covered
the ark and the staves thereof above.
8 And they drew out the staves, that the ends of the staves
were seen out in the holy place before the oracle, and they
were not seen without: and there they are unto this day.
9 There was nothing in the ark save the two tables of stone,
which Moses put there at Horeb, when the LORD made a
covenant with the children of Israel, when they came out
the land of Egypt.
10 And it came to pass, when the priests were come out
of the holy place, that the cloud filled the house of the LORD.
11 So that the priests could not stand to minister because
of the cloud: for the glory of the LORD had filled the house
of the LORD.
As we can see in 1 Ki. 8:9, no mention is made at this time of the copy of the law, referred to above, the golden pot of miraculous manna, or the rod of Aaron that miraculously budded.
The disappearance of the ark of the covenant at the time of Solomon, or shortly thereafter, may have been divine punishment for a sin that Solomon committed during the latter part of his reign, that is, the worship of other gods besides Yahweh, the god of Israel. In 1 Ki. 9:4-7, we read:
4 And if thou shalt walk before me, as David thy father
walked, in integrity of heart, and with uprightness, to
do according to all that I have commanded thee, and wilt
keep my statutes and judgments:
5 Then I will establish the throne of thy kingdom upon
Israel for ever, as I promised to David thy father, saying,
there shall not fail thee a man upon the throne of Israel.
6 But if ye shall at all turn from following me, ye or your
children, and will not keep my commandments and my
statutes which I have set before you, but go and serve
other gods and worship them:
7 Then will I cut off Israel out of the land which I have given
them; and this house, which I have hallowed for my name,
will I cast out of my sight; and Israel shall be a proverb and
a byword among all people:
And in 1 Ki.11:-6, we read:
4 And it came to pass, when Solomon was old, that his wives
turned away his heart after other gods: and his heart was not
perfect with the LORD his god, as was the heart of David his
father.
5 For Solomon went after Ashtoreth the goddess of the Zidonians ,
and after Milcom the abomination of the Ammonites.
6 And Solomon did evil in the sight of the LORD, and went not
fully after the LORD, as did David his father.
Finally, in 1 Ki. 11:9-13, the judgment of Solomon for his sin is set forth:
9 And the LORD was angry with Solomon, because his heart was
turned from the LORD God of Israel, which had appeared unto
him twice,
10 And had commanded him concerning this thing, that he
should not go after other gods: but he kept not that which the
LORD commanded.
11 Wherefore the LORD said unto Solomon, Forasmuch as this is
done of thee, and thou hast not kept my covenant and my statutes,
which I have commanded thee, I will surely rend the kingdom from
thee, and will give it to thy servant.
12 Notwithstanding in thy days I will not do it for David thy father’s
sake: but I will rend it out of the hand of thy son.
13 Howbeit I will not rend away all the kingdom; but will give one
tribe to thy son for David my servant’s sake, and for Jerusalem’s
sake which I have chosen.
Upon the death of Solomon about 930 B.C., a rebellion followed the succession of Solomon’s son as the king of Israel. As we have seen, this led to the breakup of the united monarchy that had prevailed under David and Solomon, and two kingdoms came into existence: the southern kingdom of Judah and the northern kingdom of Israel. Solomon’s son, Rehoboam, became the king of Judah about 930 B.C., and Jeroboam I became king of Israel. The weakness of Judah and Israel at this time may have led the Egyptian pharaoh, referred to in the Bible as Shishak (Sheshonk I), to invade the two kingdoms. Sheshonk I, the founder of the twenty-second (Libyan) dynasty, is believed to have reigned between about 945 B.C. and 924 B.C. The Bible states that in the fifth year of Rehoboam (about 925 B.C.), Shishak invaded Judah and took Jerusalem. However, Rehoboam made peace with the Egyptian pharaoh by delivering up the Temple treasures and the gold shields that decorated the king’s palace. In 1 Ki. 14:25-26, we read:
25 And it came to pass in the fifth year of king
Rehoboam, that Shishak king of Egypt came up
against Jerusalem:
26 And he took away the treasures of the house of
the LORD, and the treasures of the king’s house; he
even took away all: and he took away all the shields
of gold which Solomon had made.
These same passages and other related passages concerning the invasion of Shishak are found in 2 Chr. 12:1-12. It is not known, for certain, if the “treasures of the house of the LORD,” referred to in 1 Ki. 14:26, above, included the ark of the covenant. However, that passage does state that “he even took away all.” If it is assumed that Shishak did take the ark of the covenant back with him to Egypt, it is possible that the Creator arranged for it to be given to those in Egypt, who understood its significance. These may have placed it in a secure location, where the Creator desired for it to dwell undisturbed for a very long time. If this is correct, one day, it may be the desire of the Creator for the ark of the covenant to be rediscovered. Furthermore, it would not be unreasonable to assume that one or more inspired sources may be instrumental in this rediscovery. After this, it is possible that the ark of the covenant will be returned to the people of Israel, and, once more, play a role in the governance of that nation.
Perhaps, it should be noted here that there are other explanations for the disappearance of the ark of the covenant. One tradition of Ethiopian Christianity states that the ark of the covenant was stolen by a son of Solomon and the queen of Sheba. According to this tradition, this person, called Menelik, removed the ark of the covenant from the Holy of Holies of the Temple at Jerusalem during the reign of Solomon. Then he took it to Ethiopia, where it presently resides. This tradition states that the ark of the covenant will be returned to Jerusalem at the time of the second advent of Jesus Christ. In addition, several Hebrew traditions also exist concerning the disappearance of the ark of the covenant. Most of these focus on the Babylonian conquest of Judah and the fall of Jerusalem about 586 B.C. One of these states that the ark of the covenant was hidden by Jeremiah in a cavern in Jerusalem or nearby, prior to the capture of the city. According to this tradition, the ark of the covenant will not be discovered until the Messiah comes, and establishes the messianic kingdom that devout Jews of all generations have awaited.
In The Creation, the view is taken that the ark of the covenant disappeared during the reign of Rehoboam at the time of the invasion of Judah by Shishak in 925 B.C. How did the disappearance of the ark of the covenant affect the people of Israel from that time on? The disappearance of the ark of the covenant, it is believed, resulted in the inability of the high priest to be empowered by the Holy Spirit to know the will of the Creator by means of the Urim and Thummin. If this is correct, then, the people of the two kingdoms, Judah and Israel, would not have been blessed in the same way that their fathers were blessed prior to the disappearance of the ark of the covenant. Clearly, the two kingdoms that resulted from the breakup of the united monarchy of Solomon were weaker kingdoms. And the reason for this, it is believed, was that the ark of the covenant was no longer present among the people of Israel. This resulted in the high priests no longer being empowered by the Holy Spirit to know the will of the Creator, or Yahweh, by means of the Urim and Thummin.
Consequently, just as the period of time from the fifteenth century B.C. to the tenth century B.C. was a period of time, when the ark of the covenant and the Shekinah glory dwelt among the people of Israel, resulting in the empowerment of the high priest of Israel and the rise of the people of Israel; the period of time from the tenth century B.C. to the second century A.D. was a period of time, when the ark of the covenant and the Shekinah glory did not dwell among the people of Israel, resulting in the loss of empowerment of the high priest and the decline of the people of Israel. After the disappearance of the ark of the covenant, the high priest of Judah continued to wear the same accoutrements of that office. However, these accoutrements were merely ceremonial, and did not result in the empowerment of the high priest. Although the high priests may not have been capable of being empowered by the Holy Spirit to use the three primary accoutrements of that office to know the will of the Creator, or Yahweh, it was still possible for the Holy Spirit to be upon, or dwell with, the high priest. This appears to have been the case with Joshua, the son of Josedech, who was the high priest at the time the Jews of the Babylonian captivity returned to Jerusalem about 536 B.C. Joshua’s ministry to the returning Jews also appears to have served the purpose of the Creator, or Yahweh, in symbolizing events that are prophesied to take place during that eschatological period of time referred to in the Bible as the day of the Lord (Zech. 6:9-15).
After the disappearance of the ark of the covenant in the tenth century B.C., many high priests of Judah, lacking empowerment, probably relied on natural intelligence and human strategies to arrive at decisions pertaining to the law and the governance of the people of Israel. In some cases these were successful, and in others, they were not. However, the reliance by the high priests on natural intelligence and human strategies eventually would result in the office of high priest becoming unholy and corrupt, as it, apparently, was at the time of the first advent of Jesus Christ (Mt. 26:59-68; 27:3-5; Jn. 11:47-53). Perhaps, it was for this reason that the Creator, or Yahweh, sent prophets with the word of God for the people of Israel at various times between the tenth century B.C. and the fifth century B.C. In this way, the people of Israel could know the will of the Creator, or Yahweh, choose to obey, conform their lives to his will, and be blessed both in the present age and the age to come.
Where is the ark of the covenant? Is it possible that it exists in a preserved condition somewhere on earth at the present time? Many Christians believe that the present time is one of major importance in the Creator’s plan and purpose for the creation. They feel that the events that have been prophesied in the Bible concerning the second advent of Jesus Christ on earth will soon take place. Many also believe that the nation of Israel is important in the Creator’s plan and purpose for the creation at this time, as well. It is a fact that Israel-after two thousand years-once more is a nation dwelling in its ancestral homeland. According to Biblical prophecy, this is a condition that has to be satisfied before the second advent of Jesus Christ can take place, and the Creator’s plan and purpose for the creation and the life dwelling therein, fulfilled. Biblical prophecy also reveals that at that time-a time referred to in Christian eschatology as the day of the Lord-nations will rise up against Israel and seek to destroy it (Ezk. 39:1-29).
However, if the
people of Israel have in their possession the ark of the covenant and a high
priest, who has been vindicated by the Creator, or Yahweh, it is possible that
the high priest of Israel, once more, may be empowered by the Creator, or
Yahweh, in the person of the Holy Spirit, to make decisions that are based on
the Urim and Thummin, concerning the will of the Creator, or Yahweh. If so, presumably, the people of Israel will
be blessed, prosper and overcome their enemies, once more, even in the midst of
the day of the Lord and the time of crisis that is referred to in the Bible as “the
time of Jacob’s trouble” (Jer. 30:1-24) and “the tribulation period” (Rev.
7:9-17).
Commentary
No comments are deemed necessary.
Credits
3 Unger, M.: The New Unger's Bible Dictionary, ©1985, 103 (Moody Press)
4 Unger, M.: The New Unger's Bible Dictionary, ©1985, 1030 (Moody Press)
5 Unger, M.: The New Unger's Bible Dictionary, ©1985, 1030 (Moody Press)
Figures 22 and 23: The credit references for Figures 22 and 23 are found in the Credits of Post 30 (CVIC7S1).
Fair Use Notice: This post may contain copyrighted material the use of which has not been specifically authorized by the copyright owner.
This blog distributes this material by means of this blog without profit to those who have expressed an interest in receiving it for research
and educational purposes. We believe this constitutes a fair use for any such copyrighted material as provided for in 17 U.S.C § 107.
Commentary
No comments are deemed necessary.
Credits
3 Unger, M.: The New Unger's Bible Dictionary, ©1985, 103 (Moody Press)
4 Unger, M.: The New Unger's Bible Dictionary, ©1985, 1030 (Moody Press)
5 Unger, M.: The New Unger's Bible Dictionary, ©1985, 1030 (Moody Press)
Figures 22 and 23: The credit references for Figures 22 and 23 are found in the Credits of Post 30 (CVIC7S1).
Fair Use Notice: This post may contain copyrighted material the use of which has not been specifically authorized by the copyright owner.
This blog distributes this material by means of this blog without profit to those who have expressed an interest in receiving it for research
and educational purposes. We believe this constitutes a fair use for any such copyrighted material as provided for in 17 U.S.C § 107.
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