The Tabernacle’s Journey and the Prophetic Restoration of Ephraim: From Shiloh to Gibeon to Jerusalem

 

The Tabernacle’s Journey and the Prophetic Restoration of Ephraim: From Shiloh to Gibeon to Jerusalem

The history of the Tabernacle and the altar of burnt offering is a fascinating and often overlooked chapter in biblical history. Many people associate these sacred articles solely with Jerusalem’s Temple Mount. However, their journey from Shiloh (the tribe of Ephraim’s land) to Gibeon (Benjamin’s land) and finally to Solomon’s Temple is an essential part of the story of Israel’s worship practices. This journey also ties into the prophetic restoration of the Northern Kingdom, particularly the tribe of Ephraim, which consistently held a leadership role over the ten tribes of the Northern Kingdom, and the broader promises of restoration and preparation for the return of the King of Kings, Jesus the Christ (Yeshua).

Destruction of Shiloh and the Prophecy of Restoration

Shiloh was the original location of the Tabernacle and the Ark of the Covenant during the period of the Judges. The destruction of Shiloh is not described in detail in the Bible but is alluded to in Jeremiah 7:12-14 en Psalm 78:60. It is generally thought to have occurred during a Philistine invasion, possibly connected to the events of 1 Samuel 4, where the Ark was captured by the Philistines. After this event, the Ark of the Covenant and the Tabernacle became separated. The Ark ended up in Kiriath-Jearim for 20 years before being moved to Jerusalem, while the Tabernacle and the altar of burnt offering were relocated to Gibeon.

The Prophecy of the Scepter and Shiloh (Genesis 49:10)

A central prophecy related to Shiloh is found in Genesis 49:10:

“The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes; and to him shall be the obedience of the people.”

This verse is traditionally interpreted to signify the Messianic promise, bridging the House of Judah en de House of Israel. Shiloh represents both a physical place en een symbolic restoration van de Royal Priesthood. While the kingship was primarily associated with Judah, this prophecy indicates a Divine approval of Ephraim’s role, particularly in the restoration of the Northern Kingdom. Ephraim consistently held a commanding and ruling position over the ten tribes, highlighting its prophetic role as a leader in the House of Israel.

The prophecy also aligns with Hosea 1:4-5, where God promises the restoration of Jezreel, symbolizing the restoration of the Northern Kingdom and the tribe of Ephraim. Though God allowed its destruction due to idolatry, the promise of restoration remains a pivotal theme, particularly as a precursor to the Messianic age.

The High Place at Gibeon and the Beginning of Restoration

The High Place of Gibeon gained significance as a religious site during the reigns of King David and King Solomon. According to 1 Chronicles 16:39 en 2 Chronicles 1:3, the Tabernacle was set up at Gibeon, along with the altar of burnt offering. The priests, including Zadok, continued sacrifices at Gibeon while the Ark was in Jerusalem. Solomon famously offered 1,000 burnt offerings at Gibeon, where God appeared to him in a dream and granted him wisdom (1 Kings 3:4-5).

De Orthodox Church of the Culdees (OCC) has connected this site with prophetic prayers for the restoration of Ephraim. During a communion service at Passover 2011, the Priorij van Salem, a Melchizedek Order school, was consecrated at this site, highlighting the continuing hope for the fulfillment of Biblical prophecy.

Gibeon: The Highest Mountain Over Jerusalem

De Nebi Samuel National Park, traditionally identified with the high place of Gibeon, is indeed one of the highest points in the region. Its elevation offers a commanding view over Jerusalem, supporting its historical significance as a high place of worship. This aligns with the tradition of conducting worship on elevated sites, which was common in ancient Israel.

The Samaritan Perspective: Mount Gerizim

In the New Testament, the Samaritan woman at the well speaks to Jesus about worshiping on a different mountain: Mount Gerizim. In John 4:20, she states, “Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” The Samaritans revere Mount Gerizim as the holy place designated for worship, believing it to be the site referred to in their version of the Torah. Their Torah differs from the traditional Hebrew Scriptures, specifically stating that God chose Mount Gerizim instead of Mount Moriah (Jerusalem) for worship. This has led to a historical divergence in religious practices between Samaritans and mainstream Jews.

There are differing opinions on whether Mount Gerizim, the great high place where Samuel met Saul, and Mount Gibeon might be one and the same. While mainstream scholarship generally considers them distinct, some historical and theological interpretations propose connections, though they remain speculative. Key references include 1 Samuel 9, 1 Kings 3:4-5, en John 4:20.

The Orthodox Church of the Culdees: Communion with Jerusalem and the Restoration of Ephraim

Historical Connection

Rhygyfarch’s “Life of Saint David” (circa 1090) states that Saint David of Wales (c. 550 AD) was anointed as an aartsbisschop by the Patriarch of Jerusalem, a position confirmed at the Synod of Llanddewi Brefi by popular acclaim. This established a lasting communion between the Celtic Christian tradition en de ancient Church of Jerusalem. The Orthodoxe Kerk van Culdees, a continuation of this tradition, maintains its historical and spiritual ties with Jerusalem, upholding the early Christian orthodoxy practiced by the Celtic Bishops of Britain.

Integration with the Anglican Church

The succession of such Celtic Bishops of Britain was later integrated within the Anglican Church, continuing the legacy of ancient ecclesiastical traditions. The Orthodoxe Kerk van Culdees remains a guardian of these early Christian teachings and practices, emphasizing the historical significance of its communion with Jerusalem and its prophetic role in the restoration of the Northern Kingdom.

Conclusion: A Prophetic Calling

The journey of the Tabernacle from Shiloh to Gibeon to Jerusalem, along with the distinct worship traditions of the Samaritans and the historical connection of the Orthodoxe Kerk van Culdees with Jerusalem, offers a rich tapestry of Biblical and ecclesiastical history. These insights serve as a valuable refresher for those exploring the deep roots of Christian worship, the enduring legacy of the ancient Church, en de prophetic vision of Ephraim’s restoration in preparation for the return of the King of Kings, Jesus the Christ (Yeshua).

The genealogical line of the French and British Kings to Ephraim may give further backing to such indications of prophetic fulfillment, as explored in the study: Franks Genealogy of Belgian, Dutch, and Gothic Kings.