01. The Design of the Ark; or, God's Presence Vouchsafed

Chapter 1 - The Design of the Ark; or, God’s Presence Vouchsafed

THEY shall make an ark of shittim wood," was the charge confided to the Jewish legislator. There was no possibility of his misconstruing the order. His mind would never revert for a moment to such an ark as that in which, when an infant, he had been upborne on the watery bosom of the Nile, nor to that larger vessel wherein Noah had been preserved amid the ravages of a world-destroying flood. The Hebrew language was free from the am­biguity with which, in this case, our own is chargeable. The words Tebah and Aron alike denote a coffer; but the former is uniformly applied to such as are adapted for floating, while the latter term is reserved to designate an ordinary box. The coffin or mummy-chest of Joseph (Genesis 1:26), and the collecting-box or money-chest of Jehoiada (2 Kings 12:9-10), are instances in which a simple covered recep­tacle, of some sort or shape, is indicated by the same word which was used to express the ark Moses was ordered to construct. That such a command should be given, would in no wise astonish him. The use of a sacred shrine was very common in the land, where the son of Amram had received his early training. Plutarch and Apuleius tell us, that, in Egyptian processions, there was a Kis­tophorus, or chest-bearer, who carried a box containing their most precious mysteries; and modern researches have thrown much light on these ancient customs. Sir J. G. Wilkinson describes the mode in which the shrine and its stand were carried by means of staves passing through metal rings, and supported on the shoulders; the position of these in boats, where a veil was often drawn across for the purpose of concealment;---and the overshadow­ing of the whole with figures of winged sphinxes, corresponding to the cherubim of the Jews.

While, however, it is among the antiquities of Egypt that we meet with this close affinity to the external construction of the ark, we also find traces, more or less faint, of a like usage diffused throughout the globe. The Greeks and Romans had their cistæ,wherein were enclosed the most costly appendages of their idolatry. The kistvaens of the Druids, consisting (as the very name literally imports) of stones disposed in the form of a chest, though often interpreted as traditionary relics of the ark of Noah, convey to the eye far more readily the idea of their having been designed as rude representations of a dwelling place for Deity. When the edifice form has been lost, the mystic coffer has still conveyed the same latent teaching, the ordinary basket being occasionally represented on the medals of ancient nations, but with a figure of "the serpent or good demon" either entering it, or peering out of it. At the harbor of Owharre, in Hushine, some of the earlier explorers of the South Seas discovered an oblong chest or box, which, in several important re­spects, bore a faint resemblance to the Mosaic ark. Supported on wooden arches neatly carved, it was thereby affixed to two poles, which rested on a rough table or tressel, and which were evidently designed as means of transporting it from place to place. Over it, as a defense from heat and rain, was a wide-­stretching lid or canopy, neatly thatched with palm-nut leaves. The origin and history of this could not be ascertained; nor its signi­ficance or use, except so far as implied in the designation given to it by the natives, "Ewharre no Eatua, the house of God."

It may not be possible to indicate with certainty the source of this prevalent custom. There are some who believe that the cherubim on the outside of Eden’s entrance, were con­nected with an ark and a tabernacle, to serve our first parents as a meeting place for sacrifice and worship, a spot wherein they recognized the face or presence of Jehovah. Such a fact might well account for the wide­spread tradition; yet, on other grounds, the theory is hardly tenable. On the whole, it appears to us more congruous to refer the universal practice to the corruption of one retained idea: the one grand spiritual truth, namely, of God’s willingness to stoop from heaven, and take up his abode with the human race. This truth Adam and Eve had learned, while unfallen in Paradise; for there the Lord God walked with them in the garden, there they heard His voice, and there they enjoyed the manifestations of His love. This truth they had learned yet more wondrously, when they had become sinners and exiles; for their offerings were graciously accepted, and instead of hiding themselves from Jehovah’s presence, they had been allowed to deem it their safe­guard and their joy. This truth was handed down from age to age; but gradually it was overlaid by the superstitious notions of idolatry. Even before men began to make for themselves visible images of the Deity, the sensual tendency of their groveling hearts would lead them to construct for Him a visible abode. And when the abode was ready, the same propensity led most of them to go a step further, and furnish it with a representation of the occupant. Thus had idolatry become rampant in every land; and so long had the Hebrew nation been sur­rounded with its influences, that it was no easy matter to disentangle them from the tissue of their early prejudices. It was neces­sary to open the way gradually.

Jehovah had more to teach them than they could yet bear: so he led them gently forward, step by step. The customary chest was retained, for it might serve useful ends; but its idolatrous accom­paniments were laid aside, for these were irrational and sinful. Jehovah dwelt with it, but not in it. A shrine there might still be, but no image; a visible symbol of the Divine residence, but no visible representation of the Divine Being. "The tabernacle made with hands, with its utensils and ministers, bore," says Dr. Kitto, "a designed external resem­blance to the Egyptian models; but purged of the details and peculiarities which were the most open to abuse and misconstruction." The appointment of the ark might thus serve as a stepping stone from heathenism, while, at the same time, it emblematically furnished the important teaching, that Jehovah is a God at hand, and not only a God afar off. Its unity also served a twofold purpose: it was to the Israelites a bond of national union, being designed to form the center of their worship, and witness to their oneness as a people; while it would also serve as a testimony against polytheism, and would witness to one­ness in the object of their worship. In more than one passage of Holy Scrip­ture, the ark is emphatically and beautifully designated "the footstool" of God, * an ex­pression which precisely harmonizes with what we have been advancing. The footstool seen, the presence of the unseen God in the cloud above was implied. But were there still any remaining doubt, it would be removed by the explicit declaration of Jehovah, "there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark." The Shechinah-cloud took possession of its appointed resting place; and Moses "heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony." That consecrated spot had become God’s earthly abode; there He dwelt to receive his people’s prayer, and to grant them an answer of peace. The remembrance, therefore, of the ark as the sacred object above which dwelt the mani­fested presence of the One only true and living God, was the motive which led the ancient Israelites, when at a distance from Jerusalem, to "look toward the holy temple," when they directed their voice of supplication to the Most High. Some there were, of strong faith and pure spirituality, who looked through the emblem to the thing symbolized. Isaiah was taught by the inspiring Spirit of prophecy, that "the high and lofty One," who dwells "in the high and holy place," resides "with him also that is of a contrite and humble spirit." David was able to realize the Divine ubiquity, when he said," Whither shall I go from thy Spirit? or whither shall I flee from thy presence? if I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there; if I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me." But there were many who were of darker mind and earthlier notions; who retained their heathenish imaginings, that the Lord of heaven and earth can dwell in temples made with hands; who dreamed of Jehovah as a local Deity, and thought, like Jonah, that, to escape beyond the limits of Palestine, was to flee beyond the radiant circle of His pre­sence. That presence---who, who, would wish to flee? None save the guilty sinner. And is there a real necessity even for him to avoid it? Has not the ark told of God’s merciful presence? If He had entertained no designs of pardon toward a sinful world, would it not have been easy for Him to withdraw entirely from earth, and leave it to a self-wrought overthrow? If He had cherished no inten­tions of grace, would it not have been a mockery of our hopes to offer us access to Himself? Surely those words of olden time, "They shall make an ark of shittim wood," are replete with consolation to the sinner. God has not forsaken the human race; He has not turned away, inexorable in his righteous indignation; but He looks down on us in love, stretches toward us the hand of pity, nay, vouchsafes to dwell in our midst. He has found means whereby grace is com­patible with justice, and mercy with holiness. The fundamental lesson conveyed by the ark, speaks to us even now. The footstool is with­drawn, but not the Divine presence. The out­ward sign is gone, but the inward manifesta­tion is still granted. "That chair," said an aged saint, pointing to her favorite seat­" that chair is witness that God in very deed dwells with man upon the earth." Let us, like her, cultivate communion with God, and our vivid experience of the blessedness which He bestows, will lead us to exclaim, with astonishment and thankfulness, "Lord! what is man that thou art mindful of him? and the son of man that thou visitest him?"

"Thy favors, Lord, surprise our souls; Will the Eternal dwell with us?

What canst thou find beneath the poles, To tempt thy chariot downward thus?’

Great God! what poor returns we pay For love so infinite as thine!

Words are but air, and tongues but clay; But thy compassion’s all divine."