Zion – Part five

David was crowned king of Israel in Hebron where he reigned for seven and a half years. Then, “David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land.” David and his men took the stronghold of Zion, the main fortification of the area, which became known as “the city of David.” This is the first allusion to Zion in scripture (II Sam. 5:7//I Chron. 11:5), though Jerusalem and Mount Moriah had been mentioned previously.

Jerusalem

Jerusalem was already an ancient city when David recovered it from the Jebusites. There are references to it (as Urusalim) by the Egyptian kings during the patriarchal period. In scripture it is first mentioned by name in the book of Joshua. “The foundation (or possession) of peace” is what the name signifies. It was known to Abraham as Salem, and we know that Salem equates to Jerusalem from Psalm 76.

Melchizedek

Salem was associated with its king, Melchizedek, who was recognized by Abraham as “the priest of the most high God” (Gen. 14:18). The significance of this rather mysterious reference is brought to light in Psalm 110. In this Psalm, which is messianic, it is stated, “The LORD hath sworn, and will not repent. Thou art a priest for ever after the order of Melchizedek” (v.4). The connection between Melchizedek and the Messiah is confirmed in Hebrews, chs. 5,6 and 7. “Jesus, made an High Priest for ever after the order of Melchisedec…being by interpretation King of righteousness, and after that also King of Salem, which is, king of peace.” In explaining the significance of the name, Paul also declares that peace can only come by means of righteousness.

Melchizedek was probably a title rather than a name. How he came to be king of Jerusalem or “priest of the Most High God” we are not told, but it is obvious that the titles are genuine and are recognized by Abraham. His priestly office was not inherited nor was it passed on to others; his authority came from God. The record is purposely silent as to his genealogy, in contrast to the later Levitical priesthood which strictly depended upon family lineage.

Zion

‘Zion was one of the hills upon which Jerusalem was built, but the term came to apply to the whole city area. The derivation of the name is somewhat uncertain, but it is probably from a word meaning citadel or place of safety. What becomes certain as we read of it, particularly in the Psalms, is that it is a very special place. Here David brought the ark and placed it in the tabernacle, or arbor, he had erected for it (II Sam. 6:10-­12). The ark was afterward moved by Solomon to the temple on nearby Mount Moriah (I Kings 8:1,II Chron. 3:1; 5:2). From the time of David, Zion and Jerusa­lem became practically interchangeable terms (II Kings 19:21; Psa. 48).

Not only was Zion to be the capital of David’s kingdom, it would also be the seat of Messiah’s dominion. It is “the city of the great King” (Psa. 48). “Yet have I set my king upon my holy hill of Zion…I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Psa. 2).

A place, a people

Zion is more than a place to David -­and to us as we become familiar with the Psalms. God has chosen it and has endowed it with His presence. Zion is also used poetically of the people of God. “Sing praises to Yahweh, who dwelleth in Zion: declare among the people his doings…that I may show forth all thy praise in the gates of the daughter of Zion” (Psa. 9:11,14).

Again and again Zion is linked to the promise of Israel’s restoration and redemption. “Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of His people, Jacob shall rejoice, and Israel shall be glad” (Psa. 14:7; 53:6).

The tabernacle of David

In the Davidic kingdom, Zion was the center of worship. The ark was there, and the priests ministered before it. The tabernacle (Heb. sukkah, “covering, covert, booth”) which David set up there to house the ark had considerable significance. It was more than a precursor to the Temple which Solomon would build. The tabernacle of David, as distinct from the Mosaic tabernacle, pointed forward to the day when Jew and Gentile would be reconciled to God in the one ecclesial body.

References to it in the prophets and in the New Testament link the tabernacle of David both to the calling of the Gentiles and to Messiah’s future king­dom. In a speech by James (Acts 15:13­-21), a remarkable use is made of a quotation from the prophet Amos (9:11-12). “After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the LORD, who doeth all these things.”

James goes on to comment that the offering of the gospel to the Gentiles has been in God’s purpose “from the beginning of the world.” This he associates with the prophecy of Amos and the tabernacle of David. Fulfillment of the prophecy was beginning to take place in his own day. Through apostolic preaching the gospel was being offered to Gentiles, and they were being accepted on equal footing with Jewish believers. The Tabernacle of David is significant, not only of the restoration of Israel, but also of the salvation offered to men and women of every race.

One writer comments, “But though a few will listen even now, ‘all the nations’ do not yet acknowledge God, nor Jesus as Redeemer and Lord, nor do they yet say, ‘Let us go up to the … house of the God of Jacob … and he will teach us of his ways’ (Isa. 2). The Son of David must come again. Then not only Israel after the flesh but all nations will bow before him, and Amos’ prophecy will receive its literal fulfillment” (Fred Pearce: The Minor Prophets Before the Exile, p. 76.)

“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” (Isa. 16:5).

Zion forsaken and restored

The most plaintive songs are those Psalms which refer to the time of Zion’s desolation. There are two outstanding Psalms in this regard. “How amiable are thy tabernacles, O LORD of hosts! My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God…For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness” (Psa. 84). “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion” (Psa. 137).

On the other hand, Zion’s restoration is a constantly recurring theme in the Psalms. “When the LORD turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them. The LORD hath done great things for us; whereof we are glad” (Psa. 126).

Going up to Zion

During their dispersion, Jews came back to Jerusalem as pilgrims to participate in the celebration of the festivals. They viewed Zion as the concrete symbol of the Lord’s habitation on the earth. There the dispersed people of Israel could see themselves as a united body. There they were able for a while to feel themselves a part of Israel’s past and future glory.

Fifteen songs (Psalms 120-134) are grouped together under the title of “Songs of Degrees (or Ascents).” It has been suggested that the title refers to the worshipers “going up to Zion.”

King Hezekiah compiled this group of fifteen Psalms, and he wrote ten of them. The theme of Zion and future blessedness is found in these Psalms.

“For the LORD hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell…I will also clothe her priests with salvation: and her saints shall shout aloud for joy” (Psa. 132).

“How I rejoiced when they said to me, Let us go to the house of Yahweh! … Jerusalem restored! The city, one united whole! Here the tribes come up, the tribes of Yahweh, they come to praise Yahweh’s name, as he ordered Israel, here where the tribunals of justice are, the royal tribunals of David. Pray for peace in Jerusalem…” (Psa. 122, The Jerusalem Bible).

Some of the hymns of Zion, like Psalm 122, were sung by pilgrims on their way to the holy city. Others, like Psalm 15, were songs of entrance to the sanctuary. Still others, like Psalm 24, acknowledged the presence of God in His Temple.

The peace of Jerusalem

” ‘Pray for the peace of Jerusalem!’ The phrase is filled with assonance’s: ‘ Shaalu shelom Yerushalayim!’ Ask not only for peace but also for the health, the prosperity, the fullness, the total welfare, the wholeness, the oneness, the fulfillment of Jerusalem!” (S. L. Terrien: The Psalms, p. 99).

We say the words, we sing the anthem, but how remote from present reality the phrase seems. It is a certainty, however, and one for which we must continually pray. “…Thou shalt be called, the city of righteousness, the faithful city. Zion shall be redeemed with judgment, and her converts with righteousness” (Isa. 1:26-27). “The LORD will give strength unto His people, the LORD will bless His people with peace” (Psa. 29: 11).