Let me get down by saying that the “ Tabernacle of David ” was non the Temple of Solomon nor it ‘s predecessor the Tabernacle of Moses. And the “ Tabernacle of David ” differed widely in significance from either the Tabernacle of Moses or the stationary Temple of Solomon.
The Tabernacle of David was a simple collapsible shelter, non unlike the Tabernacle of Moses, erected to function as a topographic point of worship. But while the Tabernacle of Moses remained at Gibeon, with all the articles of furniture ( except the Ark of the Covenant itself ) , the Tabernacle of David was on Mount Zion. Furthermore, unlike Moses ‘s Tabernacle or Solomon ‘s Temple, David ‘s Tabernacle has no description or given dimensions. And unlike the description of the Tabernacle of Moses, there is no reference of holding three compartments – the Outer Court, the Holy Place and the Holiest of All ( where the Ark was supposed to be placed ) . What makes this collapsible shelter so particular is the fact that it housed the Ark of the Covenant – yet had no description of a head covering covering it ( or non covering it ) . The history of this is given in the undermentioned transitions: 2 Sam. 6:17, 1 Chr. 16:1, 2 Chr. 1:4. It is alluded to in other topographic points such as Psalm 15:1 and Psalm 24:3.
The Ark of the Covenant had been removed from the Tabernacle of Moses many old ages antecedently. When Israel was losing in a conflict with the Philistines, they had brought the Ark from the Tabernacle into their thick, believing, fallaciously, that its presence would give them triumph. However, they were miserably defeated and the Ark was taken confined into Philistine district and set into the temple of Dagon. The Philistines, nevertheless, shortly sent it back into the land of Israel because of the judgements that began to come upon them. It ended up in a house in the boundary line town of Kiriath Jearim, and remained there for 20 old ages, until David became male monarch of all Israel.i
Recorded in the book bearing his name, the Prophet Amos prophesied refering a “ Tabernacle, ” beyond uncertainty associated with David, a Tabernacle which, at the clip of his prognostication, was “ fallen, ” and in “ ruins. ” Amos prophesied: “ in the yearss of Uzziah, male monarch of Judah ” ( Amos 1:1 ) , at which clip the temple of Solomon was standing in all its glorification, and its services and blood forfeits were being carried out harmonizing to their appointed rhythms and due order. There is undoubtedly something really profound in the fact that while the brilliant temple of Solomon was yet standing, God declared His intent to “ raise up the Tabernacle of David that is fallen, ” and to “ raise up its ruins. ”
The Tabernacle of David, historically, was the collapsible shelter wherein the Ark of God was housed during the latter portion of David ‘s reign. 2 Samuel Chapter 6 contains the history of the conveying up of the Ark of God, “ into the metropolis of David with joy ” ; and it is recorded that, “ they brought in the Ark of the LORD, and set it in its topographic point, in the thick of the collapsible shelter that David had pitched for it ” . Thus the Tabernacle of David, pitched in Zion, the metropolis of David, became the brooding topographic point of YHVH ; and hence it is most natural and adjustment that it should go in prophecy the figure or symbol of that “ Tabernacle of God, ” which the Son of David was to construct, harmonizing to the true significance and purpose of the word of YHVH given to Nathan, recorded in the really following chapter of 2 Samuel: “ He shall construct an house for My Name, and I will set up the throne of his land everlastingly ” . This decision finds support in the fact that the name of David ‘s metropolis, Zion, is used extensively in prognostication, as the appellation of God ‘s ageless habitation, as besides it is in the New Testament.
“ For you have non drawn near to the mountain being touched, and holding been illuminated with fire, and to gloom, and darkness, and tempest, and to a sound of cornet, and to a voice of words, which those hearing begged that non a word be added to them ; for they could non bear the thing enjoined: “ Even ” “ if a animal ” “ touches the mountain, it will be stoned, or shooting through ” with a dart. And so fearful was the thing appearance, Moses said, “ I am panicky and trembling. ” But you have drawn near Mount Zion, even the metropolis of the life God, to a heavenly Jerusalem, and to myriads of angels, and to a assemblage, an assembly of the first-born 1s holding been enrolled in Heaven ; and to God the Judge of all, and to liquors of merely 1s who have been perfected ; and to Jesus the Mediator of a new compact, and to blood of scattering talking better things than that of Abel. ” ( Heb 12:18-24 LITV ) .
Returning to the prognostication of Amos, it is clearly seen that his prognostications could non be taken as using to the actual collapsible shelter that David had commissioned to have the Ark. Even if that frail construction had survived the depredations of clip, to the yearss of Amos, still the footings “ breaches ” and “ ruins, ” used by Amos, and the phrase “ construct once more ” of James, would non be applicable to a mere collapsible shelter. Neither would it necessitate a work of God to raise it up and mend it. So we are driven to the decision that the raising once more of the Tabernacle of David, spoken of by the prophesier, was the signifier of a work which God Himself would set about ; a work that was of great importance in His eyes, and that would necessitate for its achievement the seting Forth of His ain mighty accelerating power. And such is without uncertainty the edifice up of that “ religious house ” two whereof “ Yeshua Ha’Mashiach of the seed of David, risen from the dead ” three, is “ a tested Stone, a cherished Basis, a certain Foundation ” a Corner Stone laid “ in Zion ” ; upon which trusters, both Jews and those from among the Gentiles holding been ; “ quickened together with Messiah, ” are “ as life rocks, ” being built up, “ to offer religious forfeits acceptable to God by Yeshua Ha’Mashiach ” four. In this position of prognostication we find understanding with what God was get downing to make in the yearss of the Jerusalem conference.
Peter, who was the first talker in that Conference, gives us clear apprehension, in his first Epistle, of the affair which was the focal point of their deliberation, and which is besides the topic of our present enquiry. For the disclosure of truth given by Peter to those of the diaspora culminates in his declaration, that those whom God has begotten once more unto a life hope by the Resurrection of Yeshua Ha’Mashiach from the dead, who have been redeemed with His cherished blood, as of a lamb without blemish and without topographic point, and have been born once more of the incorruptible seed of the word of God, as declared in Chapter 1, are, as “ living rocks, ” being built up a religious house, upon Yeshua Ha’Mashiach, the “ life Rock ” which the builders rejected, made in Resurrection “ the caput of the corner. ” And the apostle quotation marks in this connexion Isaiah 28:16, “ Wherefore besides it is contained in the Scripture, Behold, I lay in Zion a main corner rock, chosen, cherished ; and he that believeth on Him shall non be confounded. “ ( 1 Peter 2:6 ) .
This commendation from Isaiah establishes two facts of capital importance ; foremost, that God ‘s ageless habitation is being built, non bound as a bribable habitation, but a religious habitation ; and back, that the “ Zion ” of prognostication, which God has chosen as the topographic point of His ageless residence, is the celestial Zion, to which we “ are come ” ( Heb. 12:22 ) , and “ that doth come down out of the Eden… … the holy metropolis — new Jerusalem… ” ( Rev 3:12, 21:2 ) . These two facts constitute concrete grounds in understanding of the rightness of the account of Acts 15:16. For the habitation that David built for the Ark was in Zion, the City of David ; and inasmuch as the name Zion is non confined to a material vicinity, but exceeding, designates a religious vicinity, the topographic point of God ‘s ageless home, it would of course follow that the look “ Tabernacle of David ” has besides a significance that embraces yet transcends the corporeal. Furthermore, when God, by the oral cavity of His prophesier, declares that He Himself will, in a certain specified age, raise up once more that which had once been His impermanent home topographic point, and when, in that really age, we learn from His retainers, Peter and Paul, that He is really constructing for Himself an ageless home topographic point, the decision is assuredly resistless that the edifice He is now raising up is the 1 He said He would raise up.
In absolute understanding with this disclosure by Peter, is what Paul wrote in his Epistle to the Ephesians, refering that chef-d’oeuvre of God ‘s “ craft ” which He is raising up at the present clip, that fantastic edifice, “ appropriately framed together, ” built “ upon the foundation of the apostles and Prophetss, Yeshua Ha’Mashiach Himself being the head corner rock, for an habitation of God through the Spirit ” ( Ephesians 2:10, 20 ) .
Paul goes more to the full into the topic, and clearly identifies this great construction with that which had been the topic of consideration at the Jerusalem Conference, by stressing the standing which the redeemed from among the States have in this great work of God. That equal engagement of redeemed from among the Nations ( goI‚yim ) together with saved Judah in the one, “ family of God ” ( Ephesians. 2:11-19 ) which is, “ the enigma of Messiah, which, aˆ¦ . in other ages was non made known unto the boies of work forces, as it is now revealed unto His sanctum apostles and Prophetss by the Spirit ” ; and that enigma was: “ That the states should be fellow inheritors, and of the same organic structure, and sharers of His promise in Messiah, by the Gospel: … ” ( Ephesians. 3:4-6 ) .
It has been already established that the words “ which is fallen down ” , could non be taken as using either to the actual collapsible shelter which David had erected as a habitation for the Ark, or to Solomon ‘s temple or Moses ‘s Tabernacle. In what mode so was the Tabernacle of David fallen down and in ruins? To happen an account for those words we must necessitate take them in an declarative sense ; as is the customary linguistic communication of the Prophetss. And a most satisfactory account of those looks instantly presents itself, when we call to mind that God ‘s people constitute His true dwelling topographic point. It was the State of Judah and the House of Israel that was “ fallen, ” and was, in God ‘s judgement, in “ ruins. ” It was Israel that God purposed to “ raise up once more ” – , natural and religious, descendants and comrades, redeemed Ephraim and Judah, the true “ Israel of God, ” a people composed of the saved leftover of the natural Israel, with whom are incorporated into one organic structure, organizing one religious house, the called from among the states. To these Amos refers in the words: “ that the leftover of mankindv and all the states who are called by my name may seek the Lord. ” ( Hebrew ; Septuagint ( LXX ) AmosA 9:12 ( compare Acts 15:17 ) ) .
One history of the remotion of the Ark to the Tabernacle that David prepared for it on Mount Zion is given in 2A Samuel 6:5,7 ; and once more in 1A Histories 16:1 it is recorded that “ they brought the Ark of God, and set it in the thick of the collapsible shelter that David had pitched for it. ” Furthermore both histories grounds that the lodging of the Ark of God in the Tabernacle of David was an event of unusual importance ; for it was celebrated by “ all Israel ” with presentations of the most impressive character – “ with cheering, and with sound of the horn, and with huntsman’s horns and with cymbals, ” while King David himself danced before the Ark with all his might in the exuberance of his joy. And so followed forfeits of burned offerings and peace offerings, and the distribution “ to every one of Israel, both adult male and adult female, ” of the male monarch ‘s premium, flesh, bread and vino for a banquet. And furthermore the event was signalized by the fact that ; “ Then on that twenty-four hours David delivered foremost this Psalm to thank the Lord into the manus of Asaph and his brethren ” ( that is, Psalm 105 and parts of other Psalms: see 2 Sam. 23:1, and 1 Chron. 16:7 ) . But, the most singular and important characteristic of this great historical event is that it constituted a distinct interruption with the Levitical regulations given through Moses, in that the Ark of God ‘s presence was no longer in the Holy-of-Holies of the Tabernacle of the Wilderness ( which was so at Gibeon ) , but in the thick of the Tabernacle of David on Mount Zion ; and further that there were no carnal forfeits at that place, merely forfeits of congratulations and Thanksgiving ; and no priests, but merely Levites, whom David appointed “ to curate before the Ark of the Lord, and to record, ” that is literally to do reference of, or convey to remembrance, or in other words to proclaim or prophesy the clemencies and the fantastic Acts of the Apostless of God, “ and to thank and praise the Lord God of Israel ” ( 1 Chronicles 16:4 ) . This was a really singular transcendency of the system of worship under the Law, and an every bit singular prefiguration of that of the Gospel. And so it was during the greater portion of King David ‘s reign, during all the old ages the Ark of God dwelt in the Tabernacle of David.