“Journey Through the Kingdom to God’s Throne” – Part 4: The Temple

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“Journey Through the Kingdom to God’s Throne” – Part 4

The Temple

[Study Aired Nov 26, 2024]

As we continue our journey through God’s spiritual temple, we must remember Jesus’s words that “the words that I speak unto you, they are spirit, and they are life” (John 6:63). This fundamental truth transforms our understanding of the temple from physical structure to spiritual reality. The Apostle Peter confirms this spiritual nature, declaring “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5).

The temple building consisted of three main sections: the Porch (Ulam), the Holy Place, and the Most Holy Place. Each area represents progressively deeper spiritual experiences as we draw near to God. As Solomon wrote, “In thy light shall we see light” (Psalm 36:9), teaching us that spiritual understanding comes through God’s illumination. The prophet Isaiah reinforces this, stating “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD” (Isaiah 55:8). Therefore, we must look beyond the physical structures to understand the spiritual truths they reveal about our relationship with God.

The Porch: Initial Approach

The Porch, or Ulam, served as the entrance to the temple proper. Standing before entering the Holy Place, it represents our initial approach to deeper communion with God. As the Psalmist wrote, “Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name” (Psalm 100:4). This entrance speaks to our heart’s attitude as we draw near to God.

Its most striking features were two massive pillars named Jachin (“He shall establish”) and Boaz (“In Him is strength”). These pillars, while physical structures, represent spiritual realities. As Solomon recorded, “He set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz” (1 Kings 7:21).

These pillars speak to essential truths we must embrace as we draw near to God. Jachin (“He shall establish”) reminds us that all spiritual progress depends on God’s work, not our efforts. As David declared, “The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth forever: forsake not the works of thine own hands” (Psalm 138:8). Boaz (“In Him is strength”) teaches us that our strength for this spiritual journey comes from God alone. As Isaiah proclaims, “Trust ye in the LORD forever: for in the LORD JEHOVAH is everlasting strength” (Isaiah 26:4).

The height of these pillars – eighteen cubits each with chapiters of five cubits – reminds us of the majesty of God’s work in us. The ornate decorations of pomegranates and lily work speak to the fruitfulness and beauty that God produces. As Isaiah prophesied, “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose” (Isaiah 35:1).

The position of these pillars at the entrance teaches us that we must pass between them – acknowledging both God’s establishing work and our dependence on His strength – to progress further into His presence. The prophet Jeremiah captures this truth: “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD” (Jeremiah 9:23-24).

Standing in the Porch also placed one between the outer court and the Holy Place, representing a transition point between initial salvation and deeper communion with God. As Paul writes, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17). This transition requires leaving behind our self-reliance and fully embracing dependence on God.

The Porch’s measurements – twenty cubits broad and ten deep – created a space of preparation before entering the Holy Place. This reminds us that God prepares us for deeper spiritual experiences. As Isaiah declared, “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31). We must allow God this preparatory work before pressing further into His presence.

This preparation involves understanding that all spiritual progress comes through Christ, as He declared: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). The Porch thus represents our recognition that further progress depends entirely on God’s grace working through Christ.

The Holy Place: Daily Service

Beyond the Porch lay the Holy Place (in Hebrew “qodesh” – Strong’s H6944, meaning “holy, set apart, sacred”), where priests performed daily service before God. This sacred space represents a deeper level of communion with God, as David yearned: “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple” (Psalm 27:4).

Only priests could enter this holy chamber, foreshadowing our privileged position in Christ. As Peter reveals, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). The physical restriction of access teaches us spiritual truth – drawing nearer to God requires greater consecration. Moses recorded God’s warning: “And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh shall be put to death” (Numbers 3:10). This “stranger” represents our carnal nature, the old man which must die for true spiritual service to occur. As Paul declares, “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:6). The death sentence on the stranger entering the Holy Place shows us that our fleshly nature cannot approach God: “For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Romans 8:6-7).

The Holy Place was completely enclosed, with no natural light penetrating its walls. As Paul teaches, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). Just as priests could only see by the light of the golden lampstand, we depend entirely on God’s Spirit for spiritual insight: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

The distinction between the Holy Place and the outer court reminds us of Paul’s words about progressing from milk to meat: “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14).

Priestly Service and Spiritual Reality

The activities in the Holy Place were restricted to priests, foreshadowing the elect’s privileged position in Christ. Peter reveals this truth: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9). This spiritual priesthood fulfills what God originally declared to Israel: “And ye shall be unto me a kingdom of priests, and an holy nation” (Exodus 19:6).

This priesthood carries duties. The priests’ careful attention to daily duties teaches us the need for consistent spiritual service. Paul exhorts, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). Just as physical priests had to be consecrated before service, we too must be sanctified for spiritual service: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

Physical priesthood required specific qualifications and preparations. No priest with blemishes could approach: “For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or anything superfluous” (Leviticus 21:18). This physical restriction teaches us that our spiritual service requires Christ’s perfection worked in us: “For by one offering he hath perfected forever them that are sanctified” (Hebrews 10:14).

The priests’ garments also carried spiritual significance. They were told: “And thou shalt make holy garments for Aaron thy brother for glory and for beauty” (Exodus 28:2). These holy garments picture the righteousness of Christ that clothes us: “I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness” (Isaiah 61:10). “And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” (Revelation 19:8).

Within the Holy Place stood three pieces of sacred furniture, each positioned according to God’s precise instructions and each carrying deep spiritual significance. On the north side stood the Table of Showbread, on the south the Golden Lampstand, and before the veil the Altar of Incense. This divine arrangement created a pattern for spiritual service and communion with God.

The Table of Showbread stood on the north side of the Holy Place. God specified its measurements precisely: two cubits long, one cubit wide, and a cubit and a half high (Exodus 25:23). The table was overlaid with pure gold and had a crown of gold around the top (Exodus 25:24), speaking of divine nature and Christ’s kingship through whom we have fellowship with God.

The Hebrew name “lechem panim,” literally meaning “bread of faces” or “bread of presence,” emphasizes its placement before God’s presence. God commanded Moses regarding its preparation: “And thou shalt take fine flour, and bake twelve cakes thereof… And thou shalt set them in two rows, six on a row, upon the pure table before the LORD” (Leviticus 24:5-6). Upon these loaves, God commanded: “And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD” (Leviticus 24:7). This pure frankincense, never used with sin offerings (Leviticus 5:11), but only with offerings of fellowship and communion, represents Christ’s righteousness through which our communion with God becomes acceptable. As Paul declares: “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21). Just as the frankincense made the bread a memorial before God, it is Christ’s righteousness that brings us into remembrance before Him.

This bread was to remain before the Lord always: “And thou shalt set upon the table shewbread before me alway” (Exodus 25:30), representing Christ’s eternal presence before God on our behalf. The twelve loaves signify God’s complete provision for all His people, as Jesus declared: “I am the bread of life: he that cometh to me shall never hunger” (John 6:35). Just as this bread sustained the priests, Christ sustains us spiritually: “I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever” (John 6:51).

The priests’ eating of this bread in the holy place carried deep significance: “And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute” (Leviticus 24:9). This exclusive eating foreshadows our privileged communion with Christ: “For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Corinthians 10:17).

Just as the Table of Showbread provided spiritual nourishment, the Golden Lampstand provided spiritual illumination. These two aspects of spiritual life work together – we need both the bread of God’s Word and the light to understand it. As David declared, “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalm 119:130).

The Golden Lampstand, known in Hebrew as the “menorah” (Strong’s H4501), derived from “nur” meaning “light” or “fire,” was fashioned from pure gold according to the pattern shown to Moses: “And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made… And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.” (Exodus 25:31,37). This beaten work speaks to how it was shaped – hammered out of a single piece of gold: “Of a talent of pure gold shall he make it, with all these vessels” (Exodus 25:39). No joints or separate pieces were allowed; it was one complete unit.

The lampstand had six branches extending from its central shaft: “And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side” (Exodus 25:32). These, together with the central shaft, made seven lamps total: “And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it” (Exodus 25:37). Each branch was decorated with specific designs: “Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower” (Exodus 25:33).

Its light came from pure olive oil, as God commanded: “And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always” (Exodus 27:20). This oil had to be specially prepared: “beaten for the light” – the olives were beaten, not crushed in a mill, to produce the purest oil. The priests maintained this light continually: “Aaron and his sons shall order it from evening to morning before the LORD” (Exodus 27:21).

The lampstand provided the only light in the Holy Place, as no natural light could enter. Jesus said, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). Just as the priests needed the lampstand’s light to perform their service, we need Christ’s light to serve God: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

With nourishment from the bread and illumination from the lampstand, we are prepared to approach the Altar of Incense. This progression teaches us that true prayer (represented by incense) flows from feeding on God’s Word and walking in His light. As John writes, “But if we walk in the light, as he is in the light, we have fellowship one with another” (1 John 1:7).

The Altar of Incense (mizbach haqetoreth – Strong’s H4196, H7004) stood before the veil. Made of acacia wood overlaid with gold, it measured one cubit long, one cubit wide, and two cubits high (Exodus 30:2). The Hebrew term “qetoreth” refers specifically to sacred incense made according to God’s precise formula: “And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy” (Exodus 30:35). This incense represents the prayers of God’s people, as David wrote: “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice” (Psalm 141:2). Morning and evening, this incense ascended before God: “And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations” (Exodus 30:7-8). John’s vision confirms this spiritual meaning: “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne” (Revelation 8:3). The continuous offering of incense teaches us to “pray without ceasing” (1 Thessalonians 5:17).

The priests’ daily service included replacing the showbread every Sabbath (Leviticus 24:8), trimming the lamps and adding oil morning and evening, and offering incense. These exacting specifications and duties remind us that approaching God must be according to His terms, not our preferences. As He warned through the example of Nadab and Abihu: “And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD” (Numbers 3:4).

Drawing Nearer Still

The arrangement of temple furniture created a progression toward God’s presence. Each item required priestly attention, teaching us that drawing near to God involves active participation in spiritual disciplines while relying on His enabling grace. As James instructs, “Draw nigh to God, and he will draw nigh to you” (James 4:8). James adds the requirement: “Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (James 4:8), showing this drawing near requires purification.

Moving from the Table of Showbread to the Lampstand to the Altar of Incense marked stages of deeper communion. David understood this progression: “Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts” (Psalm 65:4). Each step brought the priest closer to the Most Holy Place, just as our spiritual walk draws us nearer to God: “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psalm 17:15)

This progression ultimately leads to the veil, beyond which lay the Most Holy Place. The veil itself represents Christ’s flesh, as scripture reveals: “By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:20). Through Christ’s sacrifice, this veil was rent: “And, behold, the veil of the temple was rent in twain from the top to the bottom” (Matthew 27:51), giving us direct access to God’s presence: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Hebrews 10:19).

Practical Application

These temple truths must transform our daily walk. Like the priests maintaining the lampstand, we must continually tend our spiritual light through prayer and Scripture meditation. As Jesus warned the church at Ephesus: “Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place” (Revelation 2:5).

As the showbread was renewed weekly, we need regular renewal through feeding on God’s Word. Job understood this priority: “Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food” (Job 23:12). David likewise declared: “How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!” (Psalm 119:103).

The continual incense reminds us to “pray without ceasing” (1 Thessalonians 5:17). Daniel exemplified this practice: “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Daniel 6:10).

Understanding these patterns helps us fulfill our priestly calling more effectively. Paul urges, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15). Just as the priests had specific duties at specific times, we too must order our spiritual lives with purpose: “See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil” (Ephesians 5:15-16).

This study of temple patterns aids our spiritual growth as we see God’s design for drawing near to Him. Every detail teaches us spiritual truth, fulfilling Paul’s words: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Romans 15:4).

Looking Ahead

As we conclude our examination of the Holy Place, we anticipate studying the Most Holy Place beyond the veil. There we’ll discover even deeper truths about communion with God through Christ. For now, let us apply these Holy Place lessons, remembering that “we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1).

Through understanding and applying these temple truths, we progress in our spiritual journey, always remembering that the physical temple merely foreshadowed Christ and His work in us. For “we are builded together for an habitation of God through the Spirit” (Ephesians 2:22).

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