Remarks on the Temple.

Ben (May 2014).
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There are few important observations to be made, before we enter substantially into the considerations of the temple. Firstly, the temple presents to us the dwelling place of God among His people. It is not His dwelling place alone- for that would be His throne only as in Ezek 1, but the fundamental idea of His dwelling among His people. To consider first the tabernacle- the first instance of God dwelling with His people in the history of men could be possible only on the ground of redemption- only after crossing the red sea (type of Christ death and resurrection). Prior to this, God never dwelt with man- neither with Adam nor with Noah or Abraham, but only after the red sea crossing, He dwells with man.*

*The divine counsels of God to dwell with the children of Israel appear to be the essence of Exodus. But it is learnt following the apostasy of the golden calf, that though in divine mercy, God desired to dwell among His people, but it was only after Moses’ remarkable action of taking the tabernacle (though it was not yet erected by then) and pitching it without the camp, and for any one who sought the Lord had to leave the camp (Ex 33). This is in line with 2 Cor 6:17, where the thought though inclusive of God desiring to dwell with us, at the same time prompts us to leave the camp- the system, in order to commune with Him.

Secondly, the tabernacle is unique in all its singularity- for it serves unto the example and shadow of heavenly things (Heb 8). Now, the structure immediately beckons us to consider the finiteness of all created things- whether earthly or heavenly. In Heb 3- we are told in connection with the tabernacle three aspects that are radically effective to propel the understanding for the Solomon’s temple and the temple of Ezekiel as well: ‘he that built all things is God’, ‘Christ as a son over his own house’ and ‘whose house are we’- thus, the tabernacle can be looked as representing the thought of God’s dwelling in the heaven of heavens (holy of holies), God in Christ (the sanctuary as well as the veil, to say His flesh), and finally God’s habitation in us through the Spirit.~

~ The thought presented in Heb 3- ‘whose house we are’ is greatly revealed by the palace complex of Solomon. Of course, Peter talks of living stones and Paul refers to himself as a wise master builder, the confounding of these two, leads to heresy. On one side, the building is after the perfect working of Christ as it is in Matt 16:18 and 1 Pet 2. On the other, the responsibility of man, to build upon it as told in 1 Cor 3.

Now, to consider the temple built by Solomon, the pattern revealed to David. (1 Chr 28: 11-19). The place as to where the temple of Solomon was built is in itself remarkable- on the mount of Moriah that is reminiscent of the offering of Isaac and further the temple was situated deliberately at the threshing floor where the sword of judgment was stayed ( 2 Chr 3:1)^

^ This is remarkable, for the situation of the temple at the place where judgment is stayed talks of Christ sacrifice. But, this in fact gets more appreciative that when the altar of burnt offering is spoken of in Ezekiel’s temple, it occupies the central focus of the entire temple as it is situated right at the centre, which however is not so in the temple of Solomon.

Next, the Solomon’s temple is described to us in 1 Kings and 2 Chronicles. In 1kings we do not see the mentioning of the veil, cherubim, and altar. But in 2 Chronicles, the same is mentioned. In short, the Solomon’s temple is shown in 1kings as the Father’s house. But in 1kings, it is shown to be the God’s dwelling place with His people in the millennium. When we speak of Father’s house, we are told in the upper room, that there are many mansions in it- the same reference to the chambers within the Solomon’s temple (1kings 6:10), doors between the most holy and the holy place (1kings 6:31)*

*It is not expected to find a veil in a house but what is to be expected in a house is chambers and doors. There is no veil for it is does not auger as a type to typify communion with the Father. Christ the High Priest and we the priests and our entitlement to the chambers of priests.

But 2 Chronicles, it is God’s dwelling place in Israel at the time of millennial rest. Therefore, in the ark kept in the temple, we do not have the Aaron’s rod or the manna- reflective of priestly grace amidst the trials of wilderness, but only the tables (2 Chr5:10)- signifying the righteous rule of Christ on earth. It is also the time of rest and of blessing. In the tabernacle we find the cherubim covering the mercy seat and looking over it (the judicial attributes of God in securing the covenantal tables and nothing beyond), but in contrast, in the temple, Solomon erects two more cherubim who are looking outward (JND), implying that now the judicial power of God is going about the entire earth to bless. At the same time, it is the time of millennial rest- the staves are removed from the ark; there is no Aaron’s rod or the manna in the ark, the temple’s dedication itself consummates in the feast of the tabernacles (speaks of millennium)~

~It is told that till the days of Nehemiah, the feast of tabernacles was not kept, and therefore it is concluded that at Solomon’s dedication of the temple, the feast of tabernacles was celebrated in the absence of the booths (2 Chr7).

Further it is good to note that in 1kings, the glory of the Lord fills the house when simply, ‘the priests were come out of the holy place’- 8:10. But, in 2 Chronicles, it is after the trumpeters and singers lifted up their voice in worship- 5:12-13. This is noteworthy for in 1kings where the abstract thought of the Father’s house is presented, Jewish modes of worship is silent as they are not in conjunction with the mode of communion in the purview of Christianity.

There are three important structures built by Solomon: the temple, his own house (the house of the forest of Lebanon) and the porch of judgment. The Pharaoh’s daughter, Solomon’s wife was associated with this as well, for a house was built for her as well (1kings 7). Here, the temple as we have considered was the figure of the Father’s house but the house of Solomon was the figure of ‘Christ as a son over his own house’ and ‘whose house are we’. The porch of judgment is Christ millennial reign. Here, Pharaoh’s daughter is to be noted. She is of the likes of Asenath and Zipporah. The wife of Joseph figures us sharing the rule with Christ. The coming of Zipporah to Moses in Gen 18 in the context of division of responsibilities after the destruction of Egypt and crossing of the red sea is representative of us sharing the rule of Christ as He undertakes the millennial administration in the rest gained following the Jacob’s trouble. The significance of the names of Manasseh, Ephraim (sons of Joseph) and Gershom (son of Moses) exemplify Christ’s in relation to us when Himself in rejection by the nation. But, the scene of Pharaoh’s daughter ruling with Solomon is definitely the fullest figure of the church ruling with Christ in millennial glory.

Further, the two pillars in Solomon’s temple- Jachin and Boaz- the two fold nature that provides stability to Christ rule on earth. Jachin meaning ‘He will establish’ and Boaz meaning ‘In Him is strength’, these two pillars are apparently referred to in promise (the share in glory) for the over comer of the church of Philadelphia (Rev3:12)- the Father’s house just as much as it is in Matt 12- the ‘kingdom of their Father’ – the Father’s house typified by the Solomon’s temple having these two pillars.

There is a close relation that cannot be avoided in terms of mentioning- the Solomon’s temple and the millennial temple of Ezekiel. We will consider it a little later, but now to consider Rev 21:22- ‘And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it’. It is important to consider the distinction of the portions- Rev 21:1-8 and Rev 21:9-27, Rev 22.

Rev 21:1-8 speaks of the eternal state where the new Jerusalem is not only seen to be coming down from God out of heaven but finally as it appears touching the new earth so that ‘the tabernacle of God is with men’-v3. But in Rev 21:9- one of the seven angels that had the vial of the seven last plagues shows to John the holy Jerusalem descending out of heaven from God. It is not the eternal state but immediate consequent instance of subduing evil- therefore the reference to the angel of wrath. The city is seen to be descending but it appears not to be finally dwelling with men on earth- a case of suspension in the midway. The ‘Lord God Almighty and the Lamb’ is clearly dispensational and therefore we do not find it so in the eternal state- there is no mention of the Lamb in Rev21:1-8. Christ was seen standing by Stephen, but when the nation rejected the testimony of His resurrection and glorification, He sat down on the right hand of God (Sit on my right hand, until I make thine enemies thy footstool) from henceforth expecting till his enemies be made his footstool. But ‘expecting till’ is a little different from ‘For he must reign, till he hath put all enemies under his feet’-I Cor15. On that day He reigns, but even then there is ‘reigning’ in righteousness (having subdued evil), but evil still a potentiality, and therefore He reigns, till He destroys the last Satanic apostasy at the expiry of thousand years. Millennial day is very much like Noah’s day after the flood- there is still lurking the potentiality for a revival of apostasy due to Adam’s sin making inroads into every thing, which Noah by being faithful could have subdued but found sadly drunken in a tent. But Christ subdues the evil till the last extent. After this, having then delivered up the kingdom to God, and when all things shall be subdued unto him, then there can be no ‘for he must reign’- but rather, shall the Son also himself be subject unto him, that God may be all in all- the mention of the Lamb is no more found in Rev 21:1-8. But to speak from the point of Christian privileges, it is the highest privilege to enter into the cloud, for Moses never dared to enter the cloud. But the three disciples entered the cloud on the transfiguration mount, only to discern the Father and the Son. Now, here lies the truest mode of our communion and all that is blessedly ours pertaining to Christ’s blessings on us. When it is communion that is spoken of- we have fellowship with the Father and with the Son- this is fundamental.* Dispensations may change, but the communion does not but rather only be more blessed for all eternity. We need no temple, for there is ‘a new and a living way’, whereby we are in communion with God. In the New Jerusalem, this principle is clearly brought out not for our consciences only but for the inhabitants of the earth to discern the distinction of the privileges as well. Since, the case with Judaism is not so- they need a temple because they constitute the camp: the earthly religion of Jehovah which had rejected Christ and as a consequence was put aside, but now being occupied by Christendom. Thus, the need for a temple is provided by the millennial temple revealed in the book of Ezekiel. A Christian is both outside the camp as well as in the heavenly places with Christ- the position of enduring suffering as well as the position of power.

Another important thing to note, is the fact that the ‘Lord God Almighty and the Lamb’ is dispensational within the context of the millennium. God known as ‘El shaddai’ to Abraham and ‘Jehovah’ to the children of Israel, reveals Himself to us in the character of Father (2 Cor6). Similarly, the ‘Lamb’ is in essence though indicative of mediation yet is in judgmental character as is known from the book of Revelation.

Now, to remark on the relation of the Solomon’s temple and the Ezekiel’s temple: both refer to the millennial aspect. Firstly, it is important to note that in the book of Samuel, there is a great change taking place- before, the priest represented the people, but then the king represented the people and the priest have to walk before the anointed. The Solomon’s temple was built by Solomon, but this is only a shadow of Christ- ‘The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne’ (Zech6). Though it does not say, He shall sit in the temple, but on His throne (the porch of judgment of Solomon’s palace as considered before). The Solomon’s temple and the Ezekiel’s temple: both have chambers and doors, both have cherubim*- but largely Solomon’s temple is reflective of millennial administration (the ark containing the tables was there) but the Ezekiel’s temple is reflective of New Jerusalem~.

*In the tabernacle, one would find the cherub (apart from the ark) on the tent and the veil. But, there is a lot of variation- for in the Solomon’s temple, we have the figures of cherubim, palm trees and open flowers (1kings 6:29) and in the Ezekiel’s temple, we have the figures of cherubim and palm trees alternating, provided each cherubim had two faces- of a man and a lion. The palm trees are an element of the feast of tabernacles (Lev 23:40)- a symbol of rest. Further Ps 92:12- ‘the righteous shall flourish like the palm tree’. In short, you have millennial rest and prosperity founded on the power and wisdom of God (denoted by the cherubic intelligence and power- man and lion), and so Christ is ‘the power of God, and the wisdom of God’ (1 Cor24).

~Rev 22 tells of a river proceeding out of the throne of God and of the Lamb in the New Jerusalem. Very interestingly, Ezekiel the prophet saw a river emerging from the temple and flowing beside the altar (Ezek 47:1). Now, in Ezek 43:5, the prophet sees the glory of the Lord came by the east into the inner court and the glory filled the house and was told that this was the place of His throne, but the river not only flows from the temple (that is from the place of His throne) but beside the altar as well. The altar speaks of the Lamb’s sacrifice and so one finds the river flowing from the throne of God and of the Lamb (sacrificial aspect of His Person). Not, only that but it is seen that in the New Jerusalem, there is the tree of life, although you have many trees on either side of the river in Ezekiel’s prophecy.

There is one more similarity to which I can think of: the feast of Passover and the unleavened bread as well as the feast of the Tabernacles. Only these two feasts end with the solemn assembly; the idea of Sabbath, the rest of God can be entered by all the seven feasts (separating the Passover and the unleavened bread- for this separation is also sanctioned by the scriptures it self), but can be directly entered by these two feasts. Therefore, the Solomon’s temple is dedicated on the feast of the tabernacles. And in the Ezekiel’s temple, the familiar appreciation is for besides the celebration of the new moon’s and the Sabbaths (national restoration and the rest).*

* Of course, there is the celebration of the Passover and the Tabernacles.

There are certain references to the temple on earth in the post rapture scene- 2 Thess2:4, Rev11 11:1-2, in connection with Dan 11:31 and Mt 24:15-16.

The distinction of the terms- ‘hieros’ and ‘naio’ is appreciated- the word, ‘hieron’ refers to the whole of temple complex including the courts and buildings, whereas the word, ‘naos’ refers to the most holy place. The word, ‘naos’ is used to refer to the Lord’s body (Jn 2:21), the Christians body (1 Cor6:19) and the Local Church (1 Cor3:16).

In this connection, I would like to end by alluding to the ‘naos’ of Rev15:5- ‘And after that I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened’, v8-‘And the temple was filled with smoke from the glory of God, and from his power’. It appears that Rev 15 and Rev 16 precede the events of Rev 12-14. As such, in Rev 15 and Rev 16, it is not the Lamb judging but God judging. But in Rev 11:19, the ark is seen, and then from Rev 12 to 14, there is ascendancy of evil after the great dragon was cast out. It is not the sanctuary but the ark that is in this context spoken of: the type, I think of the Israelites passing the Jordan along with the ark- the endurance of the remnant~ against all the tide of evil.

~Jordan, for us, is our death and resurrection with Christ.

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