Apologetics from an Anabaptist perspective
When Moses was in the mountain communing with God during the Exodus, God gave him detailed directions for the structure that should be the centre of the people’s worship. He was to build a long tent, or tabernacle. The inside was of gold and beautiful tapestry, the outside was a drab, waterproof covering.
At one end, separated from the rest by a thick woven curtain, was the ark of the covenant with the mercy seat above it. To an onlooker, the only noteworthy feature of the tent would have been the Shekinah, the glory of God in the form of a pillar of cloud by day and fire by night, that always stood above the mercy seat.
This tabernacle was of central importance to the people during their time in the wilderness, during the conquest of Canaan and throughout the time of the judges.
But there came a time when the ark was removed from the tabernacle and taken into battle against the Philistines. The Philistines were victorious in the battle, and captured the ark. Eli, the high priest and spiritual leader of the Israelites, died upon hearing this news. At this point the worship of the Israelite people took a turn for which no recorded instruction had ever been given.
Eli’s place as spiritual leader was taken by Samuel, who was not of the priestly lineage. The ark was returned to Israel, but never put back in the tabernacle of Moses. Samuel went from place to place throughout the land to offer sacrifices and teach the people.
Samuel was a true prophet and spiritual leader, but as he grew old and had no obvious successor, the people began to call for a king. God granted their wish and Saul became king. Things soon went bad with Saul and God sent Samuel to anoint David to be king.
When David became king over all Israel he built a new tabernacle on Mount Zion. He brought the ark and placed it in the tabernacle he had built, with no curtain to separate it from the people. The first time David tried to bring the ark to his new tabernacle, God smote Uzzah for trying to steady the ark, revealing the presence of God with the ark. The second time was successful. David put on priestly garments of linen and an ephod and offered sacrifices to sanctify the tabernacle.
There were no more sacrifices offered at the tabernacle of David. Thereafter it was a place of worship, where prayers were made, psalms sung and possibly the Word of God was read. Jehoshaphat is called the recorder, a word whose meaning might also mean one who causes to remember.
Here we see David acting as prophet, priest and king. Many of the Psalms he wrote are prophetic; he is called a prophet in Acts 2:30. 1 Chronicles 16:39-40 shows that the tabernacle of Moses still stood at this time, located at Gibeon, and Zadok the high priest was still offering the sacrifices called for in the law. But they were just going through the motions. The mercy seat was on the ark in the tabernacle of David.
This strange anomaly in the Israelite worship came to an end when Solomon built the temple and installed the ark in the holy of holies in the temple. The tabernacle of David, no longer used, fell into ruin.
In later years prophets reminded the people of the tabernacle of David. Isaiah 16:5 says: “And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.” Chapter 33:20 says: “ Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.” Amos 9:11-12 says: “ In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: that they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.”
Many commentators interpret the references to Zion as referring to Jerusalem and the temple mount, and the references to the tabernacle of David as prophesying the restoration of the Davidic kingdom in Christ.
But the parallels are too striking. David as prophet, priest and king sanctified the tabernacle with a one time sacrifice. A new form of worship, completely separate from the tabernacle of Moses. Access to the mercy, seat without a veil to hide it from the worshippers.
Isn’t this what the leaders of the early church recognized at the meeting in Jerusalem recorded in Acts 15? James quoted the passage from Amos and recognized it as a prophecy of what was then happening. The tabernacle of David had been restored, a place where all people, including the Gentiles, could freely worship God without having to approach Him by means of the ritual of the tabernacle of Moses or of the Jewish temple. Just as the tabernacle of Moses was empty in the time of David, the worship in the Jerusalem temple was now empty of all meaning after the one time sacrifice made by Jesus, the true son of David and our eternal prophet, priest and king.
The Writings
Psalms – The hymn book of Israel and the source of many hymns of the church. Half of them were written by David and reveal his love for God and for the people of God. Some are raw with emotion, some are prophetic. If you look at the headings you will find that the family of Asaph wrote 12 and the sons of Kore wrote 11. Moses wrote Psalm 90 and Solomon Psalms 72 and 127. In addition, the Septuagint attributes Psalm 137 to Jeremiah, 119 to Ezra, and Psalms 120 to 134 to Hezekiah. These attributions in the Septuagint may not be entirely reliable.
Proverbs – Most of these were written by Solomon, his great wisdom coupled with experience and distilled into short and powerful lessons. Chapter 30 was written by Agur, of whom nothing is known. Chapter 31 is the instruction given to king Lemuel by his mother. No one by that name is known to history. Lemuel means dedicated to God and Jewish commentators considered it to be another name for Solomon, which would make Bathsheba the source of this counsel.
Job – Often called the oldest book in the Bible, in the sense that this story was being told before the Exodus and the time when Moses compiled the Talmud. The names and places given in the book identify it as coming from an area near Edom. The most probable explanation is that Moses heard this story while he was a Midianite shepherd and was divinely inspired to put it into writing for the edification of God’s people. The book reveals the greatness of God, the limits of Satan’ influence and the reward of faithfulness during affliction. It is notable that Job’s affliction was not fully relieved until he prayed for his friends who had falsely accused him.
Daniel – Begins with history, revealing God’s care for His people during their years of captivity in His dealings with King Nebuchadnezzar and in placing Daniel and his three friends in positions of great authority in the heathen kingdom. The prophecies of the latter part of the book reveal the kingdoms that would arise and fall before Messiah would come and gave a precise time for the coming of Messiah.
Chronicles is a recap of the whole history of Israel, revealing God’s guiding hand throughout. The genealogies are important in that they show that this is real history of real people and allow the tracing of God’s promise of a Messiah through the descendants of David. Chronicles does not condemn Solomon and reveals the repentance of Manasseh, the most wicked king Judah ever had. The author is Ezra, and the final verses of 2 Chronicles are the first verses of Ezra.
Ezra was the son of the high priest slain by Nebuchadnezzar and the spiritual leader of those who returned after the exile in Babylon. He oversaw the rebuilding of the temple. He appears also to have been the head of the Great Synagogue which established the canon of the Old Testametn Scriptures.
Nehemiah – this book is believed to have been compiled by Ezra from Nehemiah’s personal records. Nehemiah was sent to Jerusalem by Artaxerxes to be governor. He oversaw the rebuilding of the walls of Jerusalem.
Song of Songs – written by Solomon. On the surface it appears to be an erotic love poem with scarcely a passing reference to God. Yet it was regarded by Jewish rabbis as a most holy book, an allegory of the love relationship between God and His chosen people.
Ruth – portrays the love relationship between the aged Naomi, an Israelite and her Moabite daughter-in-law. This account is an antidote to ideas of ethnic purity. Ruth married Boaz, the son of Salmon and Rahab the Canaanite harlot. The great-great-grandmother of Salmon was Tamar, also a Canaanite. All three of these women are named in the genealogy of Jesus. The book was probably written by Samuel, as it carries the Messianic line only as far as David.
Lamentations – written by Jeremiah after the destruction of Jerusalem and the temple. This book has a unique structure which is not evident in translation. In Hebrew chapters 1, 2 and 4 follow the 22 letter Hebrew alphabet, each verse beginning with a succeeding letter. In chapter 3 there are 22 groups of three verses each, following the same pattern. Chapter 5 has 22 verses, but does not follow the alphabetic pattern.
Ecclesiastes – appears to be the final work of Solomon, towards the end of his life. It speaks of the emptiness of all the things he did to prove his greatness, yet gives clear teaching of our duty to God. Chapter 7 verse 28 says that he did not find one woman in a thousand. The message here is not anti-woman, but appears to be a confession of his own failure. He had taken 1,000 wives, and not found one that was a true help meet for him.
Esther – probably written by Mordecai, the ending may have been supplied by Ezra. Gives a glimpse into the internal workings of the Persian court and supplies the history of the providential deliverance of the Jews in the Persian empire from a plot to destroy them. Haman was an Agagite, possibly a descendant of the Amalekite king Agag slain by Samuel, which explains his hated of Jews. The events depicted here are the basis of the Jewish feast of Purim.
When Moses was up in the mountain communing with God during the Exodus, God gave him detailed directions for the structure that should be the centre of the people’s worship. He was to build a long tent, or tabernacle. The inside was of gold and beautiful tapestry, the outside was a drab, waterproof covering.
At one end, separated from the rest by a thick woven curtain, was the ark of the covenant with the mercy seat above it. To an onlooker, the tent would not have been particularly noteworthy, except for the Shekinah, the glory of God in the form of a pillar of cloud by day and fire by night that always stood above the mercy seat.
This tabernacle was of central importance to the people during their time in the wilderness, during the conquest of Canaan and throughout the time of the judges.
Then came the time when the ark was removed from the tabernacle and taken into battle against the Philistines. The Philistines were victorious in the battle, to the point of capturing the ark. Eli, the high priest and spiritual leader of the Israelites, died upon hearing this news. At this point the worship of the Israelite people took a turn for which no recorded instruction had ever been given.
Eli’s place as spiritual leader was taken by Samuel, who was not of the priestly lineage. The ark was returned to Israel, but never put back in place in the tabernacle. Samuel went from place to place throughout the land to offer sacrifices and teach the people.
Samuel was a true prophet and spiritual leader, but as he grew old and had no obvious successor, the people began to call for a king. God granted their wish and Saul became king. Things soon went bad with Saul and God sent Samuel to anoint David to be king.
When David became king over all Israel and had conquered mount Zion, he decided to build a new tabernacle. He brought the ark and placed it in the tabernacle he had built, with no curtain to separate it from the people. The first time David tried to bring the ark to his new tabernacle, God smote Uzzah for trying to steady the ark, showing that the ark still denoted the presence of God. The second time was successful. David put on priestly garments of linen and an ephod and offered sacrifices to sanctify the tabernacle.
This is the only time that sacrifices were offered at the tabernacle of David. Thereafter it was a place of worship, where prayers were made, psalms sung and possibly the Word of God was read. Jehoshaphat is called the recorder, a word whose meaning might also mean one who causes to remember.
Here we see David acting as prophet, priest and king. Many of the Psalms are prophetic, he is called a prophet in Acts 2:30. We read in 1 Chronicles 16:39-40 that the tabernacle of Moses still stood at this time, located at Gibeon, and Zadok the high priest was still offering the sacrifices called for in the law. But since the mercy seat was no longer in the tabernacle of Moses, they were just going through the motions. The mercy seat was in the tabernacle of David.
This strange anomaly in the Israelite worship came to an end when Solomon built the temple and installed the ark in the holy of holies in the temple.
In later years prophets reminded the people of the tabernacle of David. Isaiah 16:5 says: “And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.” Chapter 32:20 says: “ Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.” Amos 9:11-12 says: “ In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: that they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.”
We can interpret the references to Zion as referring to Jerusalem and the temple mount, and the references to the tabernacle of David as prophesying the restoration of the Davidic kingdom in Christ. Many people do.
But the parallels are too striking. David as prophet, priest and king sanctified the tabernacle with a one time sacrifice. A new form of worship, completely separate from the tabernacle of Moses. Access to the mercy seat without a veil between it and the worshippers.
Isn’t this what the leaders of the early church recognized at the meeting in Jerusalem recorded in Acts 15? James quoted the passage from Amos and recognized it as a prophecy of what was then happening. The tabernacle of David had been restored, a place where all people, including the Gentiles, could freely worship God without having to approach Him by means of the Jewish form. Just as the tabernacle of Moses was empty in the time of David, the worship in the Jerusalem temple was now empty after the one time sacrifice made by Jesus, the true son of David and our eternal prophet, priest and king.
The story of Joseph is one of the most thrilling in the Bible. A misunderstood boy is rejected by his brothers, sold into slavery. Then he is falsely accused, put into prison and forgotten. Someone promises to help him, but he too forgets as soon as he is out of prison. Yet in the end this unfortunate lad is crowned with glory and power and becomes the benefactor and protector of his brothers.
It’s a wonderful story. But most of us are so dazzled by the pomp and glory achieved by Joseph that we completely miss another story happening in the shadows. Yet this other story is more important in the history of God’s people and in the story of redemption.
I am talking about the story of Judah. Judah was the fourth son of his father, the fourth son of Leah, the wife that Jacob hadn’t really wanted. Rachel, the mother of Joseph, was the great love of Jacob’s life.
But when the chips were down, when the ruler of Egypt had told them they needn’t bother coming to buy food again if their youngest brother wasn’t with them, it was Judah who laid his life on the line to save his family from starvation. He told his father he would do everything in his power to bring Benjamin home again, and if he failed he would bear the reproach forever. Jacob’s heart was touched, he trusted Judah and gave permission for Benjamin to go.
Then the ruler of Egypt declared that Benjamin was his hostage, he would not allow him to return to his father. Once again Judah stepped forward and put his life on the line. He told the ruler of Egypt to take him as hostage in place of his younger brother. He told of the promise he had made to his father and how it would be more than his father could bear if Benjamin did not return home. This melted the heart of the ruler of Egypt and he revealed himself as their brother Joseph.
And this is where Judah became the leader of the family. Just before he died, Jacob blessed his sons and said of Judah:
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Genesis 49:8-12.
King David was of the tribe of Judah. Like his ancestor, he cared more for the well-being of his people than he did for personal honour and glory. Jesus was of the lineage of David and of the tribe of Judah. He went beyond the examples left by both in surrendering his life so that all mankind might be saved. The cross, the supreme sacrifice, was foreshadowed in the life of Judah. How can we overlook it?
