The Tabernacle of David E-Book

Rev. Daniel G. Caram

• Herausgeber: Zion Christian Publishers
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

The Tabernacle of David, seemingly such an obscure topic in Scripture, has stirred much interest in recent years. In this exposition, the author will clearly show how this “veil-less” tent upon Mount Zion reveals the higher dimension of worship that our God seeks.David’s Tabernacle not only reveals the higher worship of Mount Zion, but also the New Covenant standard. The veil-less tent housed the Ark of the Covenant, speaking of the veil that has been rent for us to enter into the very presence of God. This book will challenge you to be a “true worshiper!” 

Leseprobe

Tabernacle of David

The higher worship of Mount Zion

Tabernacle of David

Copyright by Daniel G. Caram

Used by Permission

All Rights Reserved

No part of this book may be reproduced in any form or by any electronic or mechanical means without written permission from the publisher, except in the case of brief quotations in articles or reviews.

All scripture quotations in this book are taken from the

King James Version Bible unless otherwise stated.

Reprinted February 2014 in the United States of America

Published as an e-book on March 2015

in the United States of America

E-book ISBN 1-59665-175-X

Zion Christian Publishers

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Acknowledgements

We would like to acknowledge the following:

To Mary Humphreys – for her proficiency in the editing of this book.

To Jeremy Kropf – for his proficiency in the formatting of this book.

Foreword

To the average Bible scholar, the mention of “David’s Tabernacle” usually draws a blank stare. How could anything this profound and obvious be so obscure? I believe that the Scripture is consistent in explaining this very point—that God purposely conceals truth in order to discover those who would seek the truth. Unto those who would seek and walk in the truth, God gives more truth. Understanding is a divine gift. As Jesus said: “No man can receive anything except it were given him from above” (Jn. 3:27). Therefore, as we undertake the study of this course, let it be realized that the author hopes only to impart by grace the same keys that holy men of God have passed on to him.

What is David’s Tabernacle?

David’s tabernacle was a simple tent that was erected upon Mount Zion. Unlike Moses’ tabernacle or Solomon's temple, David's tabernacle has no description or dimensions given. It was simply an open tent. What makes this tent so special is the fact that it housed the Ark of the Covenant, which had no veil covering it. The account of this tent is given in the following passages: 2Sam. 6:17, 1Chr.16:1, 2Chr.1:4. It is also alluded to in other places such as Psalm 15:1 and Psalm 24:3.

Why study David’s Tabernacle?

As we are about to see, David’s Tabernacle is a prefigurement of the Church. That in itself should demand our attention. If we do not understand the type, how can we understand the anti-type it represents? The Apostle Paul made this very plain in 1 Corinthians 15:46 when he said the natural must be understood before the spiritual. The study of David’s tabernacle helps to give us a much clearer picture of the Church. All of these introductory truths will be examined again.

David’s tent is analogous to the Church

The Scripture itself makes this analogy in Acts chapter fifteen, which is a record of the Jerusalem conference. All of the “well knowns” attended this convention, and one of the main items on the agenda was the Gentile infiltration into the Church. Even though Christ had commanded His disciples to teach all nations, the infant Church was still struggling to come to some unification on the issue of admitting the uncircumcised into their fellowship. After Peter’s comments, Barnabas spoke, followed by Paul. Then James took the floor citing, Amos 9:11-12 as a defense. What James said in essence was that the Church is a revival of David’s Tabernacle, and that the Gentile nations would seek its covering. (See Acts 15:15-17.)

These verses open a whole new panorama of thought, and in time will enable us to see the Church with a new vision. The author of Hebrews also informs the Church that our calling is not to Mount Sinai (which represents the Old Covenant, a covenant that Israel had no power to keep), but to Mount Zion. Mount Zion represents the promises of the New Covenant, because the Ark of the Covenant was there in David’s tent (See Hebrews 12:18-24).

Let us therefore proceed to study this course with our

hearts open to the truths of Zion’s Tabernacle.

Chapter One

UNDERSTANDING TYPES AND SHADOWS

In this first chapter of the book, I would like to devote a few pages to an aspect of Bible hermeneutics. Hermeneutics is “the science of interpretation.” Most seminarians take this course as part of their regular curriculum. However, many lay people have not had this opportunity; therefore, an abbreviated section on principles of interpretation would be extremely helpful for this particular study.

The Scripture unlocks itself

The Bible interprets itself. There are keys within the Scriptures that help to unlock its pages. Our defense department has always had a team of code breakers in order to unravel the messages of the enemy. However, in the realm of the Spirit, unredeemed man can never discover the code to unlock the divine mysteries. It is like Jesus said: “Except a man be born again he cannot see the kingdom” (John 3:3). The natural man receives not the things of the Spirit. Salvation opens our eyes for the first time. Consider the outer court fence around the tabernacle. That fence was five cubits high (about seven feet). Inside were all of the physical shadows and types of heavenly or spiritual truths. However, man had to first come through the gate of salvation before he could begin to see.

The Apostle Paul amplifies this point about types and shadows and their importance in Hebrews 8:5: “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount.”

Notice the phrase “heavenly things” and compare that with what Jesus said in John 3:12: “If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things.” Actually, this is a very important truth when it comes to the laws of interpretation. We have to understand the natural truths before we can ever hope to see the spiritual truths. Below are a few simple illustrations:

Light and Darkness - (John 1:5) - “The light shines in the darkness, and the darkness did not overcome it” [NRSV]. In the natural, light is greater than darkness. As a matter of fact, the greater the darkness, the greater the light. This fact has a remarkable spiritual signification, for “greater is he that is in you, than he that is in the world.”

Sowing and reaping - (Gen.1:11) “And God said, Let the earth bring forth grass, the herb yielding seed, the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.” In the natural every seed not only reproduces itself, but also reproduces more. Everything we do in life comes back to us. Words, gestures, thoughts, and actions are ways of sowing.

Reproducing like-kind - (Gen.1: 24) “And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.” Every living thing (whether animal, vegetable, or man) brings forth after its own kind. These are all natural laws, but they parallel spiritual laws.

Life out of death - When the Apostle Paul was explaining the resurrection to the Corinthians, he likens death to a seed being planted in the ground and decaying, and then out of that corruption springs new life (cf. Jn.12:24). He further reinforces the fact that every seed reproduces exactly what it is, whether evil fruit or good fruit.

The heavens reveal resurrection truths - Paul then points to the heavens to show the distinction in the resurrection. Even as the stars vary in glory and beauty, and even as there is a distinction between the sun and moon, so shall it be in the resurrection—everyone has a differing degree of glory in the resurrection. (See 1Cor.15:40-42.)

Israel could not see past the physical realm

The teachings of Jesus were all rooted in the seeable, touchable, tangible realm. His parables, too, always related to the natural realm. They were teachings to which people could relate—the sower, the leaven hidden, the lost coin, etc. The problem with Israel was that they could not see beyond the natural. They could not see the spiritual implications. That is what the Apostle meant when he said, “the letter killeth” (2or.3:6). Israel interpreted everything at face value. That is why Jesus said to his disciples, “It is given unto you to understand the mysteries of the kingdom of heaven, but to them it is not given” (Mt.13:11). The Lord purposely conceals truth so that He might discover those who are sincerely seeking truth. It is a point of grace!

“It is the glory of God to conceal a thing” (Proverbs 25:2)

As the remainder of 25:2 tells us, “it is the honor of kings to search it out.” The event of Christ's birth is a good example of this, for it was in fact “royal blood” that earnestly sought and found in a manger the hidden Christ and presented to Him their gifts of gold, frankincense, and myrrh (in reality they found Christ in a house, but the same thought applies). Do not miss this beautiful truth! The royal priesthood is one of the central themes of David’s tabernacle. They had come to worship (Mt. 2:2). These seekers have a vision for the throne. There is something that is developed in our hearts by this quest that changes us into the image of the One whom we seek. It is only the worthy seekers who are made into kings and priests (Rev. 1:6, 5:10). In God's kingdom there are many levels of truth, and if we are not wholeheartedly pursuing Christ, many truths will be veiled from our eyes (Jn. 8:31-32).

Hosea 6:3 says—“Then shall we know, if we follow on to know the Lord.” There are many things we will never come to know and understand if we do not “follow on” and “continue.”

First the natural and then the spiritual (1 Cor. 15:44-46)

There must be a grasp of the natural truths before we can truly appreciate the spiritual truths. This is realized when we compare the differences between the Old Testament and the New Testament. The Old Testament is illustrated by natural types and symbols. The New Testament is the spiritual fulfillment of them. Let us contrast a few of these differences on the next page.

The list goes on of “first the natural, and then the spiritual.” It is so necessary to understand this principle. Many within Christendom discount the Old Testament and say it is not relevant, but all Scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, and instruction in righteousness.

The New Testament verifies the Old Testament

The Old Testament contains all the truths of the New Testament, even though many of them were concealed. In the Book of Acts, the apostles did not have a New Testament from which to preach. The New Testament books were not collected and placed in the Canon of sacred Scripture until 396 AD. When Paul told Timothy: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” he was referring to the Old Testament (2 Tim. 3:15-16).

What book did Jesus Himself point to? There was only the Old Testament. In fact, Jesus made this statement in John 5:39—“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” After Christ was resurrected, He said to His disciples: “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and In the psalms, concerning me” (Lu. 24:44).

All of these terms tell us the same thing—that the Old Testament was just a prefigurement of that which was to come. The Old Testament is full of illustrations that bear New Testament significance—the Passover Lamb, the journey, the wilderness trials, and the Promised Land are examples. It is impossible to have any real authority in the New Testament unless we can authenticate our doctrine within the Law, the Prophets, and the Psalms.

All the Biblical Laws of hermeneutics will agree

We have looked briefly at only one of these principles of interpretation—the law of “first the natural and then the spiritual,” but even this is enough to set the stage for the truths of David’s tabernacle. There are many truths that are difficult to understand; yet this one principle helps us to see things in a new dimension. Let us consider another passage. This one is in Matthew 11:12: “ And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.” During the Old Testament age, the battles were of the physical nature. They fought against literal flesh and blood with a literal sword and shield. It was not so in the New Testament.

John the Baptist’s short ministry began the transition from flesh to spirit. The battle is now moving into the heavenly sphere, and there must be a certain violence in the spirit to take the kingdom. John also challenged Israel on the grounds of their physical circumcision when he said, in effect, that God desired a heart circumcision to prove their connection to Abraham. (See Matt. 3:9-10.)

A personal experience

Before we proceed to chapter two, permit me to share a personal experience. Many years ago I was seeking for the truth and reality of the baptism in the Holy Spirit. I had heard all the arguments about the Pentecostal carnality and I didn’t need to be convinced on that point since I had grown up in a Pentecostal environment. Yet I wanted to know for myself the truth and reality of this experience, if in fact it were real.

The outcome of my search was interesting. After an initial experience of being filled with the Spirit, I spoke in tongues. Still it was not the manifestation of tongues that convinced me as much as the spiritual illumination and the confirmation that followed. Like the man born blind in John 9:1, many are born into the kingdom with a veil over their eyes. Paul prayed for the Ephesians in Ephesians 1:18, that the eyes of their spiritual understanding would be opened. The baptism in the Spirit was very transforming. It awakened my heart and enhanced my spiritual vision considerably.

May I exhort those who have not known this experience to seek it! God does not give us a serpent [an evil spirit] when we ask for a fish. (See Luke 11:11-13.)

Chapter Two

BACKGROUND OF DAVID’S TABERNACLE

In this chapter, we are going to consider some of the historical backdrop of David’s Tabernacle. We shall also consider some terminology and distinctions that will help us later in this study.

Mount Zion versus the City of Zion

Remembering that David’s Tabernacle was resting upon Mount Zion, I think it would help us to understand the distinction between Mount Zion and Zion, the city. Mount Zion is a small physical hill within the city of Jerusalem, which is often called Zion. The psalmist said, “Glorious things are spoken of thee (Zion) O City of God.” Here he is referring to the gates of Zion the city, or the city of Jerusalem (cf. Psa. 87:1-3). Jerusalem upon earth is always a figure of the Jerusalem above. Zion (the city) spiritually speaks of the Glorious Church. Mount Zion within the city speaks of a more exclusive place within the Church. We will examine this later.

*Note: Our high calling is to go up to Mount Zion, for this is the place of His habitation, the place of His throne. (See Rev.14:1-3.) Sin is to fall short of God’s purposes. Therefore, if we do not move on in God, we are sinning. Sin is to come short of the glory of God (Rom. 3:23, Phil. 3:14).

Moses points the way

In Exodus chapter fifteen, Moses prophetically points to the mountain that God desired to bring Israel unto while they were still in the wilderness. Exodus 15:17— “Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in.” In actuality, it would be another four hundred and fifty years before Israel would begin to see the reality of this. There was still much land yet to be possessed at the death of Joshua. Mount Zion in Jerusalem was still in the hands of the Jebusites, until David finally subdued it.

Moses called this mountain, “the mountain of his inheritance.” Zion is often called “His dwelling place.” As we shall see later, all of the greater promises of God are to be found upon this mountain. The interesting thing about this whole scenario is that it so typifies the plan of God. Let us use a verse to illustrate the point: Psalm 76:2 - “In Salem also is his tabernacle, and his dwelling place in Zion.” Notice the distinction between Salem (a contraction of Jerusalem), and Zion. It is as though God withdraws Himself to His exclusive dwelling and looks for those who will seek Him there.

Let us consider another verse: Psalm 87:2 - “The LORD loveth the gates of Zion more than all the dwellings of Jacob.” Here again the Lord shows his favoritism. God has His exclusive dwelling place wherein all the special promises, protection, and favor abide, and He seeks all those who desire to abide in this place. My purpose in relating all of this is not just to give us an understanding of the Kingdom levels, but to create a desire within us to ascend unto them. David had such a desire, and, of course, he is the one who sets the precedent in this study.

Moses’ Tabernacle reveals three divisions

Moses’ tabernacle will help us to further understand the background and the uniqueness of David’s tent. Moses’ tabernacle is a pattern of spiritual truths. It shows man the way to the fullness of God. “Thy way, O God, is in the sanctuary” (Psa. 77:13). This “way” starts at the gate of salvation at the opening of the outer court (eastward) and leads to the glory at the extreme end of the court (westward) behind the veil. Herein is the desire and the purpose of God—to bring “many sons unto glory” (Heb. 2:10). The entrance is wide. Whosoever will may come. And yet, the way becomes more exclusive (or more narrow) for those who desire to know Him in His fullness. This walk becomes far more restrictive as we go on, and yet there is far more reality as we do.

Moses and the Israelites are a good example of this. Moses was one who knew the Lord intimately, and thus, he was judged more severely than the other Israelites. Let us make no mistake about this! Moses was not allowed to “lose his cool” and blow up when he was provoked. There were many people who were far less worthy than Moses who entered the Promised Land. They were far less accountable than Moses. There is a big difference between laity and leadership. (See Heb.13:17.)

There are three main divisions in Moses’ tabernacle, which reveal the three dispensations and also three groups within the Kingdom:

The Outer Court—represents the age of the Law. From the Passover in Egypt to Christ our Passover was approximately 1500 years. There were 1500 sq. cubits in the outer court fence.

The Holy Place—represents the Church Age. The measure of the holy place is 2000 cubic cubits. There are many types that indicate the age of the Church to be about 2000 years.

The Holy of Holies—represents the Millennial Age. There are 1000 cubic cubits in the holiest place. There are 1000 years in the Millennial reign. The holiest place was where the Ark of the Covenant rested. The Ark symbolized the presence of God. Christ Himself will be present on earth during the Millennium.

The Holy of Holies speaks of the New Covenant, because the Ark of the Covenant was positioned there. When the Jewish nation rejected Christ, they refused the New Covenant and the possibility of coming within the veil during the Church Age. In the Millennium, they will receive Christ and His New Covenant. Christ was not only the messenger of the New Covenant, He was the very personification of it. He Himself is that Ark—the presence of God, God with us.

For us in the Church Age, the veil has been rent. We sit, as it were, in the middle section of the tabernacle scenario. We have access into the full realization of the holiest place, but the question still remains, will we enter in? “Seeing therefore it remaineth that some must enter therein” (Heb. 4:6).

Now that we have looked at the divisions of Moses’ tabernacle, I think we will better understand the concept of David’s veil-less tabernacle.

Historical account

During the days of Samuel, before David was born, we have the account of Moses' tabernacle while it was at Shiloh. Eli was the high priest, and the Scripture tells us that his sons (who were also priests) were wicked men. However, he allowed his sons to retain their priestly office (cf.1 Sam. 2:12-36). It was because of this that God judged Shiloh and Eli’s house. Chapters 4-7 give the record. Not only was this priestly family judged, the enemy also confiscated the Ark of the Covenant.

“He forsook the tabernacle of Shiloh, the tent which he placed among men; And delivered his strength into captivity, and his glory into the enemy’s hand” (Psa. 78:60-61).

* Note: Many of these Old Testament illustrations help us to understand certain concepts. For example, there are many who think that because the Church is God's house, it cannot fail. However, look at what happened to the sanctuary at Shiloh. The Lord allows sin to exist for a time, but then He judges His own house and His own people! “For the time is come that judgment must begin at the house of God” (1 Pet. 4:17). (See also Jer. 7:3-14.)