The Ark of the Covenant

The ark was not a distinctively Temple vessel. It was the same as was placed in the Tabernacle, and which accompanied the children of Israel in all their vicissitudes. But amongst all the beautiful and costly things that Solomon made for the sanctuary of God none compared with the ark in importance. Indeed the Temple was the resting-place of the ark! Quoting the words of Psalm 132, we hear Solomon saying at the close of his great prayer at the dedication of the Temple, “Now therefore arise, O Jehovah God, into Thy resting-place, Thou, and the ark of Thy strength: let Thy priests, O Jehovah God, be clothed with salvation, and let Thy saints rejoice in goodness” (2 Chron. 6:41) The ark was the highest type of Christ in that age of types. The shittim wood (acacia), and the gold which covered it speaks of His person as both man and God; the mercy-seat upon the ark speaks of His sacrifice, for the blood of the sin-offering was always upon it. As the receptacle for the tables of the law, righteousness was expressed by it. Grace in God has found a way whereby transgressors can be blessed. That way is Christ and His atoning sacrifice.
The history of the ark may be briefly stated:
Moses placed it at the first in the Holy of Holies (Ex. 40:21). On the march it was appointed to be carried in the center of the host (Num. 2:17).
Moses’ strange request to Hobab caused Jehovah to send the ark three days’ journey in advance (Num. 10:33).
The ark passed through Jordan before the people (Josh. 3:11). It was carried around the walls of Jericho on the shoulders of the priests (Josh. 6).
Its first abode in Canaan was Shiloh, in Ephraim’s territory (Josh. 18:1).
Having been used by Israel as a “mascot,” Jehovah delivered the ark to the Philistines (1 Sam. 4.; Psa. 78:60-61).
Dagon fell before it (1 Sam. 5), and Philistine cities were smitten: Jehovah thus asserted His majesty amongst the heathen.
Bethshemesh was smitten because of irreverence on the return of the ark (1 Sam. 6).
Kirjath-jearim, house of Abinadab, was its next halting-place (1 Sam. 7:1).
David moved to bring the ark up to Zion, but his error in placing it on a cart, and Uzzah’s irreverence in touching it, caused it to be carried instead to the house of Obed-Edom the Gittite (2 Sam. 6:10-11).
The report of the great blessing to the Gittite led to the ark being removed on the shoulders of the Levites to the city of David with great rejoicing (2 Sam. 6:14-19).
The ark never returned to the Tabernacle. Solomon offered sacrifices before it in 1 Kings 3:15.
When the Temple was completed, the priests put the ark into the Holy of Holies, and drew out the staves. Its travels were ended (2 Chron. 4:7).
At the destruction of Jerusalem the ark was not specifically mentioned, but the following words may be noted: “The king of Babylon... carried out thence all the treasures of the house of Jehovah” (2 Kings 24:13).
Amongst the sacred vessels that were restored in the days of Zerubbabel, the ark is not mentioned.
Before the captivity, in the good reign of Josiah, Jeremiah was guided to write thus of days of blessedness yet to come: “It shall come to pass, when ye be multiplied and increased in the land, in those days, saith Jehovah, they shall no more say, The ark of the covenant of Jehovah: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall it be done any more. At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered unto it, to the name of Jehovah, to Jerusalem” (Jer. 3:16-17). There is no mention of an ark for the Millennial Temple as described in Ezekiel.
Amongst the visions shown to John in Patmos we find the following: “And the temple of God was opened in heaven, and there was seen in His Temple the ark of His covenant: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail” (Rev. 11:15). It was but a vision, but very sustaining to faith as assuring us of the immutability of divine counsels. In the opening verses of the same chapter we see the earthly city Jerusalem, with its Temple, at the mercy of Gentile oppressors; the concluding verse assures us that nevertheless the counsels of God stand. His ancient people are remembered in Heaven, and His covenant of grace is to be fulfilled. The world’s last fearful crisis will revolve around Israel. The judgments of God will overwhelm all their enemies, and the people will emerge from their afflictions the better fitted to lead the nations. The following vision (Rev. 12) shows us Israel in queenly splendor, adorned with all the symbols of authority—sun, moon, and stars. Satan’s opposition to this divine purpose, and much more to the Christ in whom everything is centered is also shown with God’s delivering power and grace.