The Ark of Yahweh in the Old Testament

313 Pages·2005·14.03 MB·English

The Ark of Yahweh in the Old Testament:
An Exegetical-Theological Study
D.I. Shin Drs.
Thesis submitted for the degree Philosophiae Doctor
in Theology at the North West University
Promoter: Prof. F.N. Lion-Cachet
2004
Potchefstroom
Abstract
The aim of this dissertation is to unravel the meaning of the ark of Yahweh in the Old
Testament primarily from the perspective of redemptive history. This central theme of the
Scriptures encompasses the totality of history and forms a unity in Christ while providing a
progressive realization of God's eternal counsel in time.
The first chapter is an introduction which demonstrates that the variety of conclusions of
earlier studies about the significance of the ark in the Old Testament is due to the application of
different modem critical studies to the exegesis of Biblical texts: each study has problems. In
order to overcome the flaws, there is a need to examine the biblical text acknowledging the
intention of the divine author and his use of subordinates.
The second chapter offers discussions on exegetical methodology. The method of interpretation,
a three dimensional approach, namely philological-historical-theological approach, applied to
this thesis, is in contrast to the historical-literary and the traditio-historical approaches which
most prior studies about the ark have used. The redemptive-historical theological method has
validity since much of the Bible itself reflects redemptive history.
The third chapter attempts to exegesis all biblical texts referring to the ark. The text of
Exodus demonstrates that the ark was made to serve as a comfortable assurance that Yahweh
would indeed accompany the Israelites on their journey to the promised land and as a tool of
God's revelation. The Numbers' text shows that Yahweh led and protected his people in the
presence of the ark in the wilderness, even though it is not a thronethariot. The ark passages
in Deuteronomy emphasize Yahweh's law and tell us that the ark still has the symbolic meaning
of the glorious presence of Yahweh. Yahweh used the ark when he wanted to retrieve his
corrupt people and redeem them with the covenantal law. In the book of Joshua we find that
occupancy of the promised land as a phase of redemptive history was accomplished by the
guidance of the ark using it as a vanguard, as a physical representation of divine presence. The
narrative pertaining to the ark in the book of 1 Samuel explains that the ark is not permitted to
be mobilized into the battle as a war-palladium. Nor is it a throne. Rather, the ark is closely
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linked with Yahweh's advanced redemptive work in conformity to his sovereign and eternal
design for salvation, despite the Israelite's abuse. The historical event of the transporting of the
ark in 2 Samuel 6 suggests Yahweh's sovereign choice of Zion and the climax of a long series
of events which began when Moses promised the people 'rest' from all their enemies (Deut.
12:lO). The occasion of bringing up the ark into the temple in 1 Kings 8 explains that
Yahweh's resting place was emboded by the ark's position in the inner sanctuary of the
temple, the Most Holy Place. The allusion to the stone tablets on which the law of the covenant
had been engraved accentuates the importance of the observance of the law in maintenance of
the people's relationship with Yahweh. In Psalm 132, the ark as the emblem of God's presence
is propounded as a literary work linking the oaths of David and Yahweh and as a foundation of
prosperity for the kingdom of Israel. This psalm newly accentuates the redemptive - historical
significance of the transportation of the ark to Jerusalem. In Jeremiah 3:16, which obviously
hints at the disappearance of the original ark, the function and meaning of the ark vanishes
around the time of the new covenant era in the progressive course of redemptive history.
The fourth chapter provides theological concepts of the ark. The appellations for the ark are
not used as a norm to classify sources. The ark with Kapporet and the cherubim as a holy
object the designed on Sinai was given by Yahweh himself has Mosaic origin. The ark was a
kind of cultic article used for revelation of his attributes, but it was not to be worshipped. It is
not a throne, nor footstool, nor a war-palladium but a symbol of Yahweh's presence in a
sacramental and covenantal sense. Notwithstanding, the 'whole unit of the ark' has the concept
of footstool, implying his sovereignty. The glorious epiphany of Yahweh occurs around the
ark in a tangible and sublime manner. Thus, the significance of the ark is related to a core
biblical thought: God is with us; Yahweh fulfils his promise concerning the redemption of
human beings in the period of the Old Covenant. Although the ark stood at the center of
Israelite culture throughout history, it was a dspensable object in the process of the redemptive
historical progression of God. God wants to reside among his people in a different way in the
era of the new covenant: through his Holy Spirit. In this regard, the disappearance of the ark
may have been a part of God's sovereign plan.
Die doe1 van hierdie proefskrif is om die betekenis van die ark van Jahwe in die Ou
Testament veral vanuit 'n heilshistoriese perspektief te ondersoek. Die heilsgeskiedenis is 'n
sentrale lyn wat dwarsdeur die Skrif loop en saamtrek in Chrism om so God se ewige
raadsplan in die tyd tot 'n werklikheid bring.
Die eerste hoofstuk is 'n inleiding wat aantoon dat die menigvuldige resultate ten opsigte van
die betekenis van die ark in die Ou Testament grootliks die gevolg is van verskillende
modeme kritiese metodes van Skrifeksegese. Eke navorsing het probleme. Om die gebreke te
probeer oorkom, is die Bybelse tekste weer intensief ondersoek om die bedoeling van die
Goddeliie Outeur in die werk van die sekondere auteurs in hulle historiese konteks te
verstaan.
In hoofstuk twee word eksegetiese metodes bespreek. 'n Filologies-histories metode word in
die eksegese gebruik tenvyl die teologie heils-historiese benader word. So het die navorsing 'n
drie-dimensionele benaderingsmetode. Dit vorm 'n teenstelling met 'n literer-historiese en
tradisioneel-historiese benaderings wat in meeste navorsings oor die ark gebruik is. Die heils-
historiese benadering is besonder geskik in die teologiese aspek van die Bybelse verklaring
omdat die Bybel self die aandag op die heilsgeskiedenis plaas.
In die derde hoofstuk is al die Bybelse tekste met betrekking tot die ark geeksegetiseer. Die
tekste uit Eksodus het aangetoon dat die ark gemaak moes word om as 'n versekering te dien
dat Yahweh die Israeliete sal vergesel op hulle pad na die beloofde land. Dit was ook 'n plek
van openbaring. In Numeri word aangetoon dat Yahweh soos met die teenwoordigheid van
die ark sy volk gelei en beskerm het. Die ark was nie 'n troonwa is nie. Die ark-gedeeltes in
Deuteronomiurn beklemtoon steeds die simboliese betekenis van die heerlike
teenwoordigheid van Yahweh. Yahweh het die ark gebruik om aan te toon dat Hy sy sondige
volk in sy verbondsliefde wil verlos. In die boek Josua vind ons die inbesitname van die
beloofde land as 'n fase in die heilsgeskiedenis. Die ark is vooruit gedra en dit is as die sigbare
teenwoordigheid van Yahweh beskou Die geskiedenis van die ark in I Samuel toon aan dat
die ark nie as 'n oorlogsverskansing gebruik mag word nie. Dit is ook nie 'n troon nie. Die ark
word steeds nou verbind met die voortgesette verlossingwerk van Yahweh in die uitvoering
van sy soewereine en ewige verlossingsraadsplan. Die vervoer van die ark na Sion in 2
Samuel beklemtoon Yahweh se soewereine keuse van Sion. Dit vorm die klirnaks van 'n lang
reeks gebeurtenisse wat by Moses begin het toe hy die volk "rus" van al hulle vyande belowe
het (Deut. 12:lO). Die plasing van die ark in die Allerheiligste van die tempel (I Kon. 8) wys
na Yahweh se rusplek te midde van sy volk. Die kliptafels waarop die verbondswet gegrafeer
was, dien om die belangrikheid van wetsonderhouding in die vok se verhouding met Yahweh
te beklemtoon. Die ark dien in Psalm 132 as simbool van God se teenwoordigheid. In hierdie
gedig word daar 'n verband gele tussen die eedswering van Yahweh aan Dawid met die
belofte van voorspoed vir die koninkryk van Israel. Die psalm beklemtoon ook die
heishistoriese betekenis van die vervoer van die ark na Jerusalem. Jeremia 3:16 verwys baie
duidelii na die verdwyning van die ark. So verdwyn die funksie en betekenis van die ark in
die progressiewe gang van die heilsgeskiedenis.
Die vierde hoofstuk bied die teologiese besinning met betrekking tot die ark aan. Eerstens gee
die omskrywings van die ark gem norm om die brome aan te dui nie. Vervolgens is die
ontwerp van die heilige artikels, naamlik die ark met sy Kapporet en gembs, dew Yahweh
self gegee. So is dit deur Moses beskrywe. Die ark was 'n kultiese artikel om die deugde van
Yahweh te openbaar maar mag nie aanbid word nie. Dit is nie 'n troon, 'n oorlogsverskansing
of 'n voetstoel nie maar 'n sakramentele en verbondsimbool van Yahweh se teenwoordigheid.
Die "ark in sy geheel" het egter we1 'n sekere ooreenkoms met die gedagte van 'koetstoel"
wat na sy soewereiniteit heenwys. Die heerlike verskyning van Yahweh by die ark geskied in
'n aanvoelbare, maar delikate wyse. So word die betekenis van die ark te nouste verbiid met
die hart van die Bybelse gedagte: God is by ons. Yahweh wil so sy beloftes om die mensheid
te verlos in die Ou Testamentiese tydperk begin vervul. Alhoewel die ark in die sentrum van
die Israelitiese religie en lewe gedurende hdle geskiedenistydperk gestaan het, was dit in die
voortgang van die verlossingsgeskiedenis vervangbaar. God wil in die nuwe
verbondsbedeling op 'n ander manier by sy volk inwoon, naamlik dew sy Heilige Gees. So
gesien, is die verdwyning van die ar deel van God se soewereine raadsplan.
Acknowledgments
It was a long journey to complete my dissertation while working for Kosin University in
Korea. During the writing of this thesis, I realized just how difficult it is to practice the old
Korean saying 'farm by day and study by night.'
I am greatly indebted to many people and I wish to thank them all.
I would like to express my gratitude to the faculty of Potchefstroom Theological Seminary
who offered me the opportunity to improve my academic ability in this doctoral program. I am
grateful to my students at Kosin University and Theological Seminary who ploughed through
the draft of this thesis, and whose questions, and suggestions, helped me to clarify some
points. Likewise, my gratitude goes out to my colleagues of the Theological Department at
Kosin University for their spiritual support and endurance. During every vacation, they were
willing to help me concentrate on my research in the libraries of foreign universities such as
Potchefstroom University, Geneva College in the United States, Leuven Catholic Univesity in
Belgium, and Tyndale House in Cambridge.
I wish to express special gratitude to my thesis supervisor, F.N. Lion-Cachet for his patient
support, constructive criticism and endless encouragement. Whatever contributions this study
may provide are largely due to his impetus. He made substantial contributions to this work.
Above all, I owe an incalculable debt of thanks to my wife, Jessica (Jeong Sook) for her
unfailing love and untiring assistance at every point during last 10 years of doctoral study.
Finally, I want to express my thanks and love to my two sons, Paul (Sang Dm) and Daniel
(Sang Hwa) for their many prayers and sacrifices for my thesis.
I hope that this small thesis which is established on the Reformed perspective will contribute
to Old Testament study.
I praise the Lord, my Shepherd, who has led me until now.
D.I. Shin
Contents
2.4. The redemptive-historical approach as a theological interpretation 52
2.4.1. Redemptive history as a central theme of the Scriptures ........................... 52
2.4.2. The concept of redemptive history ....................................................... 57
2.4.3. The necessity of redemptive history in exegesis 6 1
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2.4.4. Summary .................................................................................... 63