“Journey Through the Kingdom to God’s Throne” – Part 6

The Throne Above the Mercy Seat – God’s Presence

[Study Aired Dec 10, 2024]

Introduction

In our journey through the kingdom, from the outer courts through the temple and beyond the veil, we arrive at the ultimate destination: the throne above the mercy seat. Here, the physical pattern reveals how God establishes His authority. As Moses recorded, “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony” (Exodus 25:22).

This pattern points to a profound spiritual reality. Just as God’s presence dwelt between the cherubim, His authority now works through Christ within His people. The prophet Zechariah saw this: “he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne” (Zechariah 6:13). Solomon recognized the magnitude of this truth when he prayed, “But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” (1 Kings 8:27).

Christ Manifesting God’s Authority

God’s authority manifests through Christ in several key ways. First, it changes our understanding of authority itself. Instead of external command, we experience internal life. King David captured this reality: “Thy word have I hid in mine heart, that I might not sin against thee” (Psalm 119:11). The prophet Micah saw this power: “But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin” (Micah 3:8).

Second, it establishes truth within us. The prophet Isaiah described this: “And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner anymore, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it” (Isaiah 30:20-21).

Third, it empowers us from within. The prophet Jeremiah revealed this internal work: “After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me” (Jeremiah 31:33-34). Through this internal operation, God produces what external law could never accomplish.

Fourth, it establishes a new relationship with God. The psalmist experienced this: “When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek” (Psalm 27:8). This direct communion flows from God’s spirit, leading Asaph to declare: “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee” (Psalm 73:25).

The prophets foresaw this new relationship. Through Isaiah, God declared: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit” (Isaiah 57:15). Through Ezekiel He promised: “And I will put my spirit within you, and cause you to walk in my statutes” (Ezekiel 36:27). These promises reveal how God would manifest His authority through a direct, living relationship with His people.

This new expression of God’s authority brings wisdom and understanding that natural ability cannot achieve. Solomon described this wisdom: “When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; Discretion shall preserve thee, understanding shall keep thee” (Proverbs 2:10-11). This wisdom comes through knowing God’s mind and ways through His spirit working in us. This wisdom leads us to surrender to His authority.

Authority Through Surrender

The yielding of our will to God’s authority comes through His causing us to submit. The prophet Jeremiah understood this when he prayed: “Turn thou me, and I shall be turned; for thou art the LORD my God. Surely after that I was turned, I repented” (Jeremiah 31:18-19). This shows that even our turning to God comes through His work.

King Nebuchadnezzar learned this lesson of surrender through God’s humbling: “And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?” (Daniel 4:34-35).

The prophet Isaiah saw how God works this surrender: “O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name” (Isaiah 26:13). King David experienced this same work: “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power” (Psalm 110:1-3).

This surrender comes not through our own strength but through God’s spirit working in us. The prophet Ezekiel revealed this truth: “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God” (Ezekiel 11:19-20).

Through this work of surrender, we begin to experience the practical outworking of God’s authority in our daily lives. As the prophet Hosea declared, “Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth” (Hosea 6:3).

Living Under God’s Authority Through Christ

The practical outworking of God’s authority affects every aspect of our lives. The prophet Hosea captured this all-encompassing influence: “Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth” (Hosea 6:3). King David testified to this experiential reality: “Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psalm 16:11).

Through His spirit, God produces specific fruit in our lives. The prophet Isaiah described this work: “And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD” (Isaiah 11:2). Solomon observed this provision: “For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous; he is a buckler to them that walk uprightly” (Proverbs 2:6-7).

God’s authority transforms our vision. The psalmist understood this changed sight: “Open thou mine eyes, that I may behold wondrous things out of thy law” (Psalm 119:18). Elisha’s servant experienced this transformed vision: “And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha” (2 Kings 6:17).

Authority Through Testing

God establishes His authority through testing and trials that reveal our dependence on Him. Abraham experienced this when God commanded: “Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of” (Genesis 22:2). Through such tests, we learn complete reliance on God’s authority.

Joseph’s testing in Egypt reveals how God works through difficult circumstances: “Until the time that his word came: the word of the LORD tried him” (Psalm 105:19). Through years of slavery and imprisonment, Joseph learned submission to God’s authority, eventually declaring to his brothers: “ye thought evil against me; but God meant it unto good” (Genesis 50:20).

King Hezekiah’s experience shows how God proves His authority in our lives: “Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart” (2 Chronicles 32:31). Such testing reveals what truly rules our hearts.

The prophet Zechariah saw how this refining process works: “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God” (Zechariah 13:9). Through testing, God establishes His authority in ways that prosperity never could. Once proven through testing, this authority begins to manifest both inwardly and outwardly.

Manifesting His Authority

God’s authority shows itself publicly through those who have been proven through testing. The prophet Samuel demonstrated this: “And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the LORD. And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD” (1 Samuel 3:20-21).

Just as Moses’ face shone after being with God, His authority radiates through tested vessels: “And Moses wist not that the skin of his face shone while he talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him” (Exodus 34:29-30). This outward manifestation flows naturally from submission to God’s authority.

The prophet Daniel exemplified how God’s authority becomes evident even to unbelievers: “Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm” (Daniel 6:3). Like Joseph in Egypt, Daniel’s submission to God’s authority was recognized even by those who didn’t know God.

This manifestation brings both blessing and opposition. Queen Esther faced this reality when declaring, “and if I perish, I perish” (Esther 4:16). Through yielding to God’s authority, salvation came to His people. Similarly, Nehemiah encountered resistance while rebuilding Jerusalem’s walls, yet declared “The God of heaven, he will prosper us; therefore we his servants will arise and build” (Nehemiah 2:20).

Walking Daily Under God’s Authority

Learning to walk under God’s authority requires specific practices that flow from His spirit. The book of Job shows us this daily dependence: “My foot hath held his steps, his way have I kept, and not declined. 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 23:11-12). King David sought this constant relationship: “My soul followeth hard after thee: thy right hand upholdeth me” (Psalm 63:8).

Our relationship with Scripture deepens through God’s spirit. The prophet Amos foresaw a time when spiritual hunger would surpass physical needs: “Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD” (Amos 8:11). The psalmist experienced this hunger: “More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward” (Psalm 19:10-11).

Prayer flows naturally as we submit to God’s authority. Hannah demonstrated this heart communion: “for I have poured out my soul before the LORD” (1 Samuel 1:15). The prophet Isaiah described this intimate fellowship: “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear” (Isaiah 65:24).

Making decisions under God’s authority means depending on His wisdom. Solomon understood this: “The preparations of the heart in man, and the answer of the tongue, is from the LORD” (Proverbs 16:1). The prophet Isaiah described this guidance: “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left” (Isaiah 30:21). This daily walk leads to deeper awareness of His presence.

Living in God’s Presence

The practical implications of God’s authority profoundly affect our daily experience. Moses understood this reality when he declared, “For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?” (Deuteronomy 4:7). The psalmist Asaph captured this intimacy: “Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory” (Psalm 73:23-24).

From this place of intimacy, we learn God’s ways and purposes. The prophet Samuel demonstrated this learning process: “And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground” (1 Samuel 3:19). King Solomon described this growing wisdom: “For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly” (Proverbs 2:6-7).

Understanding our position under God’s authority changes how we function in daily life. The prophet Habakkuk expressed this transformed perspective: “Yet I will rejoice in the LORD, I will joy in the God of my salvation. The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places” (Habakkuk 3:18-19). This elevation above circumstances comes as we submit to His authority.

Regular communion with God transforms how we view all situations. Job learned this truth through trials: “I have heard of thee by the hearing of the ear: but now mine eye seeth thee” (Job 42:5). The psalmist described this changed perception: “In thy light shall we see light” (Psalm 36:9). Through His spirit, we gain God’s perspective on every circumstance. This awareness of His presence naturally leads to deeper communion.

Talking with God Through His Spirit

Understanding how we commune with God through His spirit transforms our concept of prayer. The prophet Samuel’s mother Hannah demonstrated this heart communion: “Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard” (1 Samuel 1:13). This internal communion surpasses external forms of prayer.

The spirit’s intercession flows from our union with Christ. King David experienced this intimate fellowship: “My heart is fixed, O God, my heart is fixed: I will sing and give praise” (Psalm 57:7). The prophet Isaiah described this direct access: “Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am” (Isaiah 58:9).

Our communication becomes natural and continuous as we yield to His authority. The prophet Jeremiah revealed this constant dialogue: “Call unto me, and I will answer thee, and show thee great and mighty things, which thou knowest not” (Jeremiah 33:3). The psalmist lived in this continuous awareness: “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice” (Psalm 55:17).

True prayer flows from Christ’s mind operating within us. The prophet Zephaniah foresaw this pure communion: “For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent” (Zephaniah 3:9). This purity of communion leads to deeper transformation through His authority.

Transformation Through God’s Authority

This walk under God’s authority produces deep internal transformation. The prophet Ezekiel saw this change: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26). The psalmist spoke of this internal work: “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10).

Our old nature gives way to Christ’s nature as we are caused to yield to His indwelling life. The prophet Isaiah described this exchange: “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness” (Isaiah 61:3). Job witnessed this transformation: “But he knoweth the way that I take: when he hath tried me, I shall come forth as gold” (Job 23:10).

The spirit’s work aligns our will with God’s purposes. Samuel captured this alignment when he declared, “Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22). The prophet Micah understood this internal reality: “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8).

This transformation affects how we relate to others. King Solomon described this changed perspective: “The preparations of the heart in man, and the answer of the tongue, is from the LORD” (Proverbs 16:1). The prophet Malachi saw how true relationship flows from God’s life within: “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name” (Malachi 3:16).

Conclusion

The throne above the mercy seat reveals God’s authority now manifested through Christ’s indwelling presence. The prophet Haggai foresaw this greater glory: “The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace” (Haggai 2:9). This reality fulfills what the physical pattern foreshadowed – God dwelling with and in His people.

Living under God’s authority means yielding to Christ’s life within us. The prophet Isaiah captured this yielded life: “But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand” (Isaiah 64:8). This internal work surpasses external religious observance, as Hosea declared: “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings” (Hosea 6:6).

The practical outworking of this authority touches every aspect of our lives. King David understood this complete influence: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). The prophet Jeremiah experienced this internal guidance: “Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones” (Jeremiah 20:9).

As we conclude this study on God’s authority through Christ’s indwelling, let us remember the prophet Zechariah’s vision: “Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zechariah 4:6). Looking ahead to our next study on “The Living Temple – Christ in You,” we anticipate discovering deeper dimensions of this reality, for as Solomon declared, “But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee” (1 Kings 8:27).

May we, like the prophet Isaiah, respond to this indwelling presence: “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me” (Isaiah 6:8). For in Christ, this reality of God’s authority expressed through His indwelling presence has become our daily experience and eternal privilege.

Next Study

Having explored God’s authority manifested through Christ’s indwelling presence, we next turn to examine an even deeper reality – that we are now God’s living temple. As Paul declares, “know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Corinthians 3:16).

Part 7, “The Living Temple – Christ in You,” will explore how the physical temple pattern finds its ultimate fulfillment in Christ dwelling in His people. We’ll study how believers are “living stones, are built up a spiritual house” (1 Peter 2:5), and what it means that “Christ in you, [is] the hope of glory” (Colossians 1:27).

Join us as we discover how God’s promise “I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Corinthians 6:16) becomes living reality through Christ’s indwelling life. We’ll examine not only our individual experience as temples of God but also our corporate reality as “builded together for an habitation of God through the Spirit” (Ephesians 2:22).

“Journey Through the Kingdom to God’s Throne” – Part 5

Beyond the Veil: Entering the Most Holy Place

[Study Aired Dec 3, 2024]

In our progressive journey through God’s spiritual temple, we now approach its innermost sanctuary – the Most Holy Place. “In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:22). This truth transforms our understanding from mere physical description to spiritual reality, “For the letter killeth, but the spirit giveth life” (2 Corinthians 3:6). God reveals His truth directly: “With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold” (Numbers 12:8). This reference to speaking “mouth to mouth” and beholding the “similitude of the LORD” indicates that God reveals spiritual truth clearly and directly to those He chooses, not through parables or unclear visions, but through direct spiritual understanding and revelation of the parables and visions. “And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables” (Mark 4:11).

The Most Holy Place lay behind a thick veil in the temple, representing the ultimate place of God’s presence. However, this physical arrangement served as a pattern revealing spiritual truth, which “serve unto the example and shadow of heavenly things” (Hebrews 8:5), Understanding this spiritual reality requires divine illumination, as Paul explains “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). As we approach this most sacred space, we must first understand what separated man from God’s presence – the veil itself.

The Veil: Barrier and Access

The veil itself holds profound spiritual significance. God specified its construction precisely: “And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made” (Exodus 26:31). Each element carries spiritual meaning that Scripture reveals to us.

The blue represents heaven and God’s throne, as seen when Moses and the elders “saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness” (Exodus 24:10). This heavenly connection is reinforced in Ezekiel’s vision: “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26), and further shown when “there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne” (Ezekiel 10:1). God Himself linked blue to heavenly mindedness when He commanded Israel: “bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart” (Numbers 15:38-39). These fringes with blue ribbands represented divine authority, as demonstrated when people sought healing by touching the fringe of Christ’s garment (Matthew 14:36), recognizing the heavenly power of Him who “is set on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1).

The purple speaks of royalty, as seen when Mordecai went out from the king’s presence “in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple” (Esther 8:15). This royal meaning is confirmed when the soldiers mocked Christ’s kingship by putting “on him a purple robe” (John 19:2), unknowingly declaring the truth that He is indeed the one “ordained to be a King” (2 Chronicles 11:22), who has now “on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (Revelation 19:16).

The scarlet carries dual spiritual meaning – representing both the flesh with its sins and the blood sacrifice that cleanses sin. The negative meaning is shown when God states “though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:18). Yet this same scarlet also points to blood and purifying sacrifice, as demonstrated in the cleansing of leprosy: “And the priest shall command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop” (Leviticus 14:4). This dual nature of scarlet – representing both sin and its cleansing – shows how Christ takes our sins upon Himself to purify us, for He “was made sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21). This truth is further revealed in the veil of the temple, which contained scarlet and represented Christ’s flesh: “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 His sacrifice, “without shedding of blood is no remission” (Hebrews 9:22), our scarlet sins are made white as snow. The rending of the temple veil at Christ’s death demonstrated that through Him, this meeting place with God is now accessible to all believers in their proper order: “And, behold, the veil of the temple was rent in twain from the top to the bottom” (Matthew 27:51). The rending came from above, showing God’s action in providing access through Christ’s sacrifice, for “For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.” (1 Corinthians 15:22-23)

The fine twined linen represents righteousness, as directly stated in Revelation: “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). This righteousness must be pure and without mixture, as pictured in the priests’ garments: “And thou shalt embroider the coat of fine linen” (Exodus 28:39), for they must be holy as “he that is holy, harmless, undefiled, separate from sinners” (Hebrews 7:26).

The cherubim woven into the veil remind us of those who first guarded the way to God’s presence in Eden: “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Genesis 3:24). Their presence on the veil shows that access to God’s presence requires meeting His holy requirements, now fulfilled in Christ who is “made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30).

Before Christ’s death, the veil restricted access to God’s presence. Only the high priest could enter, and that just once yearly, “the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing” (Hebrews 9:8). God commanded Moses: “Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not” (Leviticus 16:2). Even this limited access required extensive preparation, for “thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering” (Leviticus 16:3).

This limitation served a spiritual purpose, teaching the impossibility of approaching God through human effort or righteousness. “But we are all as an unclean thing, and all our righteousnesses are as filthy rags” (Isaiah 64:6). The yearly repetition of sacrifices demonstrated their inadequacy, for “in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:3-4). The high priest’s need to offer sacrifices for himself before entering showed human imperfection, which contrasts with the true sacrifice, “ For such an high priest became us, … Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s” (Hebrews 7:26- 27).

The restrictions and repeated sacrifices pointed to humanity’s sinful condition, for “by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Romans 3:20). The very presence of the veil declared that “your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isaiah 59:2). This separation required a perfect mediator, for “there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). While the veil marked the boundary between holy and most holy, what lay beyond it would reveal the ultimate purpose of God’s dwelling place.

The Most Holy Place: God’s Dwelling

The Most Holy Place formed a perfect cube – twenty cubits in each dimension (1 Kings 6:20), matching the pattern of the heavenly city John saw: “And the city lieth foursquare, and the length is as large as the breadth… the length and the breadth and the height of it are equal” (Revelation 21:16). This perfect symmetry speaks to the perfection of God’s presence and the complete provision in Christ. As Paul declares, “For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him” (Colossians 2:9-10). “What agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Corinthians 6:16). This indwelling fulfills God’s eternal purpose: “Being built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:20-22).

Within stood the ark of God’s covenant with the mercy seat of pure gold placed above it. The mercy seat with its cherubim was fashioned as one piece: “And thou shalt make a mercy seat of pure gold… And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat… even of the mercy seat shall ye make the cherubims on the two ends thereof” (Exodus 25:17-19). God also commanded “And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee” (Exodus 25:21).

The ark contained three items as Scripture records: “Wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant” (Hebrews 9:4). Each item testified of Christ: The tables of the covenant served as a schoolmaster to bring us to Christ: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Galatians 3:24). While “the law was given by Moses, grace and truth came by Jesus Christ” (John 1:17), showing that Christ brings us beyond the shadow to fulfill “the law of Christ” (Galatians 6:2). The golden pot of manna pointed to Christ as the true bread, for He declared “I am the bread of life: he that cometh to me shall never hunger” (John 6:35). Aaron’s rod that budded, which God used to confirm His chosen priesthood (Numbers 17:5,8), pointed to Christ’s resurrection which confirmed His eternal priesthood, for He is “made, not after the law of a carnal commandment, but after the power of an endless life” (Hebrews 7:16) and is “declared to be the Son of God with power… by the resurrection from the dead” (Romans 1:4).

Above the ark, God established His meeting place: “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims” (Exodus 25:22). This communion required blood atonement: “And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times” (Leviticus 16:14).

The cherubim on the mercy seat, with faces looking toward it (Exodus 25:20), present a striking contrast to Eden’s cherubim. In Eden, they guarded “the way of the tree of life” (Genesis 3:24), blocking access to life after sin entered, for God said, “lest he put forth his hand, and take also of the tree of life, and eat, and live forever” (Genesis 3:22). While those cherubim with flaming sword kept man from the tree of life, these cherubim on the mercy seat face toward the place of atonement where blood would provide access to life through Christ, who declares “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). This shows how God’s mercy meets His holiness through blood sacrifice, restoring access to life, for “Blessed are they that do his commandments, that they may have right to the tree of life” (Revelation 22:14). As the Word reveals, God “hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins” (Romans 3:25).

This mercy seat, where atonement was made through blood, foreshadowed Christ’s sacrifice. The very word ‘propitiation’ (hilasterion – Strong’s G2435) used in Romans 3:25 is the same word used for ‘mercy seat’ in Hebrews 9:5: “And over it the cherubims of glory shadowing the mercyseat [hilasterion].” This same Greek word was used in the Septuagint to translate God’s instructions about the mercy seat in Exodus 25:17: “And thou shalt make a mercy seat [hilasterion] of pure gold” and in Leviticus 16:2: “for I will appear in the cloud upon the mercy seat [hilasterion].” “For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:19-20). “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Romans 5:11). Thus Christ became our mercy seat, the place where God’s justice and mercy meet, for “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

Just as the high priest entered with blood once yearly, Christ entered the true holy place: “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12). Unlike the repeated sacrifices of animals, His one offering perfects forever: “For by one offering he hath perfected forever them that are sanctified” (Hebrews 10:14). Yet all these patterns and shadows find their fulfillment in One who would provide permanent access to God’s presence.

Christ: Our Access to the Holiest

Christ’s death transformed our approach to God. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19-20). “But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:24-25). This access comes not through our worthiness but through His sacrifice.

The word “boldness” (parrhesia in Greek) means freedom of speech or confidence. This contrasts sharply with the Old Testament high priest’s fearful approach once yearly. Through Christ, we have continuous access with confidence: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16).

Yet this boldness must be balanced with reverence. The high priest’s careful preparation – washing, special garments, blood sacrifice – teaches us to approach God’s presence with holy fear while trusting Christ’s provision. As Isaiah experienced: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple… Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts” (Isaiah 6:1,5). As scripture warns, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:28-29). With such privileged access granted, we must understand how to walk worthy of this calling.

Spiritual Reality: Living in His Presence

Understanding these patterns transforms our spiritual experience. The Most Holy Place represents the deepest communion with God available to believers through Christ. Paul reveals this mystery as “Christ in you, the hope of glory” (Colossians 1:27). Peter adds to this, “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). The physical holy of holies pictured what we now experience spiritually – God dwelling in us through His Spirit.

This indwelling makes us God’s temple: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Corinthians 3:16). The progression from outer court to holy place to most holy place reveals stages of spiritual experience as we “are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

These Old Testament patterns find fulfillment through Christ. As Paul declares, “For all the promises of God in him are yea, and in him Amen, unto the glory of God by us” (2 Corinthians 1:20). We press into deeper communion, as David expressed, “I will go unto the altar of God, unto God my exceeding joy” (Psalm 43:4), experiencing what John described: “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:3).

Just as the high priest brought blood into the Most Holy Place, we must always approach through Christ’s blood: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Hebrews 10:19). This blood gives us standing before God, for Christ “by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12).

The mercy seat’s position above the law teaches us that just as “my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:8-9), His mercy through Christ transcends the law’s limitations. This indwelling transforms us as His spirit works within, for He declared “I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them” (Ezekiel 36:27). Yet this present experience is but a foretaste of the glory to be revealed.

 Practical Application

Understanding these patterns should transform our daily walk. Like the high priest maintaining the incense altar before the veil, we must persist in prayer: “Pray without ceasing” (1 Thessalonians 5:17). As he needed proper garments, we must “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24).

The high priest’s careful approach teaches us to examine ourselves: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5). “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:3-4). Yet this examination rests on Christ’s work, not our perfection, for “by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8).

The progression aligns perfectly with Christ’s requirement that we “must worship him in spirit and in truth” (John 4:24). This preparation flows not from our own strength but through His enabling power, for “it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13).

We maintain this communion first through regular prayer and meditation on God’s Word, for David declared “O how love I thy law! it is my meditation all the day” (Psalm 119:97). This meditation transforms our minds as we “receive with meekness the engrafted word, which is able to save your souls” (James 1:21).

Walking in obedience to revealed truth must follow, for Jesus taught “If ye love me, keep my commandments” (John 14:15). This obedience flows from love, not legalism, as “the love of Christ constraineth us” (2 Corinthians 5:14). When we fail, quick confession restores fellowship, for “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).

Essential to this walk is maintaining the Spirit’s filling, as Paul commands “be filled with the Spirit” (Ephesians 5:18). This filling produces fruit, for “the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance” (Galatians 5:22-23).

Above all, we must live in conscious dependence on Christ, acknowledging “without me ye can do nothing” (John 15:5). This dependence manifests in moment-by-moment yielding to His lordship, for “ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20).

Future Glory

While we now experience God’s presence spiritually, we anticipate even fuller communion. Paul describes our current state: “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Corinthians 13:12). This present partial knowledge gives way to complete understanding, for “when that which is perfect is come, then that which is in part shall be done away” (1 Corinthians 13:10). “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Philippians 3:20-21).

John’s vision reveals this future reality where physical patterns give way to direct presence: “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it” (Revelation 21:22). In this new Jerusalem, “the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Revelation 21:3). The types and shadows dissolve in the perfect reality they foreshadowed.

This hope purifies us: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3).

The promise of seeing Him face to face surpasses even the high priest’s annual entry into the Most Holy Place. For while he entered with fear and ritual preparation, we shall enter with joy, for “in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psalm 16:11). As David anticipated, “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psalm 17:15).

This glory exceeds our current comprehension, for “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” (1 Corinthians 2:9). Yet through His Spirit, we receive glimpses that kindle our anticipation, “For the earnest expectation of the creature waiteth for the manifestation of the sons of God” (Romans 8:19).

Conclusion

The Most Holy Place reveals profound truths about accessing God’s presence through Christ. These patterns find fulfillment as we live in continuous communion with God, transformed by His presence. As Paul declares, “Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17).

Let us therefore press into this spiritual reality, remembering that “the kingdom of God is within you” (Luke 17:20-21). Through Christ, we have unlimited access to God’s presence, not just as duty but as delight. May we live daily in this most holy place, being transformed into His image as we behold His glory.

Next Study

Next week, we’ll explore the throne above the Mercy Seat, where God declared, “I will commune with thee from above the mercy seat, from between the two cherubims” (Exodus 25:22). Join us as we discover how this divine presence manifested in the Old Testament patterns reveals our current privilege of communion with God. We’ll examine how Christ, “the brightness of his glory, and the express image of his person” (Hebrews 1:3), now grants us access to the very throne of God.

Exo 25:10-22  Building the Ark of the Covenant

[Study Aired October 10, 2022]

Exo 25:10  And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
Exo 25:11  And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 
Exo 25:12  And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 
Exo 25:13  And thou shalt make staves of shittim wood, and overlay them with gold.
Exo 25:14  And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.
Exo 25:15  The staves shall be in the rings of the ark: they shall not be taken from it. 
Exo 25:16  And thou shalt put into the ark the testimony which I shall give thee. 
Exo 25:17  And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 
Exo 25:18  And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
Exo 25:19  And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. 
Exo 25:20  And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. 
Exo 25:21  And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 
Exo 25:22  And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. 

Introduction – What Does the Ark Signify?

This section of Exodus chapter 25 deals with how to build an ark. In order to understand the passage of scripture we are reviewing today, we need to understand spiritually what an ark signifies. The first time the word “ark” appeared in the Bible was when the Lord commanded Noah to build an ark.

Gen 6:13  And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
Gen 6:14  Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.

This ark is a prototype of the ark Moses was required to build by the Lord in this chapter we are reviewing. There are many similarities between these two arks. The following verses of scriptures bring our what the ark stands for spiritually:

Num 10:33  And they departed from the mount of the LORD three days’ journey: and the ark of the covenant of the LORD went before them in the three days’ journey, to search out a resting place for them.

Num 10:35  And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.

2Sa 6:2  And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.

Jdg 20:27  And the children of Israel enquired of the LORD, (for the ark of the covenant of God was there in those days,

From these verses, it becomes obvious that the ark of the covenant represents our Lord Jesus Christ, just like the ark the Lord commanded Noah to build is also Christ. When we are in Him, we are delivered from the flood waters of false doctrines, carnality, traditions, human wisdom, etc.

Gen 6:17  And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.
Gen 6:18  But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.

Noah, his wife and sons, and his son’s wives represent the elect who have fled to take refuge in our Lord Jesus Christ. We need to note that it is through the Lord’s judgment of the flood that Noah and all those saved took refuge in the ark. Our Lord’s judgment of our old man is what facilitates our being found in Christ. Noah’s ark resting on the seventh month is another way of saying that the Lord rested on the seventh day from all His work. All of these are to confirm to us that the ark represents the Lord Jesus Christ.

Gen 8:4  And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 

Gen 2:2  And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

Inside the ark of the covenant, we have three items – the golden pot holding the manna, Aaron’s rod that budded and the tables of the covenant.

Heb 9:3  And after the second veil, the tabernacle which is called the Holiest of all; 
Heb 9:4  Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;
Heb 9:5  And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

On a positive note, the golden pot containing the manna represents the Lord’s words. It is through the word that we find ourselves in Him as He is in us. The Lord commanding Noah to bring food into the ark emphasizes the point that it is through the word of the Lord that we find ourselves in Him.

Joh 14:20  At that day ye shall know that I am in my Father, and ye in me, and I in you.

As we are aware, a rod signifies discipline or judgment. Thus, Aaron’s rod refers to the judgment we must go through in order to be found in Christ. As we know, the flood was the catalyst that resulted in Noah and his family being found in the ark in (Christ).

Psa 89:32  Then will I visit their transgression with the rod, and their iniquity with stripes.

Pro 13:24  He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.

1Pe 4:17  For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

The third item in the ark is the tables of stones on which were written the commandments of the Lord. The tables of stones remind us of our spiritual poverty state as we were not able to obey the Lord’s commandments as our hearts were hardened like the tables of stones. To be in Christ therefore, we must first acknowledge that we were spiritually bankrupt as our hearts were hardened like stones, but through the grace of God, we now have a heart of flesh.

2Co 3:3  Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

Similarly, the Lord commanding Noah to bring into the ark beasts (both clean and unclean) and the fowls of the air are to remind us that a prerequisite to being in Christ is to recognize our beastly nature and the devil’s influence (fowls of the air) on our live, that is our spiritual poverty. This is what the tables of stones in the ark remind us of.

Gen 7:2  Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. 
Gen 7:3  Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

Today’s study focuses on the construction of the ark, which therefore symbolizes how we become like Jesus Christ. Let us therefore take a closer look at what the Lord commanded Moses regarding the building of the ark.

Exo 25:10  And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

The ark was to be made of shittim wood from shittah tree, probably from acacia. They were found growing wild in the Sinai desert and the Jordan River valley. Growing wild means that it is not planted and taken care of by man. In other words, it is not the work of man. If we are to become like Christ, then we need to know that from the beginning until our maturity, it is all the work of God – not man. Even our sins are all part of the work of God. All we do to become like Christ is to believe in Him.

Joh 6:28  Then said they unto him, What shall we do, that we might work the works of God? 
Joh 6:29  Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

The ark of the covenant in the tabernacle (Exo 37:1) had the following dimensions: Two and half cubits in length and a cubit and half in breadth and height. What is significant about the measurements are that they are all in halves. This means that we cannot obtain the stature of Christ in this life. It is in resurrection that we become perfected like Jesus Christ.

1Co 13:9  For we know in part, and we prophesy in part.
1Co 13:10  But when that which is perfect is come, then that which is in part shall be done away.
1Co 13:11  When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1Co 13:12  For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

Another significant point to note in verse 10 is that to become like Christ means we are constantly being measured to see if we have obtained the standards of Christ. This means that we are constantly being judged to conform to the standards of Christ. All those who are not measured are not part of the commonwealth of Israel or His elect. They belong to the Gentiles!!

Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

Exo 25:11  And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.

Overlaying the ark with gold means that to become like Christ, we must be refined just like gold refined in the fire. This is the judgment of our old man which brings us to learn righteousness. That is what will qualify us to be crowned with gold just as our Lord Jesus Christ overcame and is wearing a crown of gold.

Rev 3:18  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

Exo 25:12  And thou shalt cast four rings of gold for it, and put four rings of gold that  them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 

In Ezekiel chapter 1, the living creatures who represent the elect have wheels which are rings full of eyes. These living creatures represent the elect. The four cast rings of gold are therefore the elect which are placed in every corner of the earth even as the Lord fills the earth. The number four means the whole of all the elect scattered over the four corners of the earth. The fact that two are placed on one side and two on another is to let us know that we serve as witnesses of Christ on this earth.

Eze 1:15  Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. 
Eze 1:16  The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel.
Eze 1:17  When they went, they went upon their four sides: and they turned not when they went. 
Eze 1:18  As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four.

Rev 7:1  And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

Exo 25:13  And thou shalt make staves of shittim wood, and overlay them with gold.
Exo 25:14  And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.
Exo 25:15  The staves shall be in the rings of the ark: they shall not be taken from it.

The staves are long rods of wood which pass through the rings to make it easier to carry the ark so that the ark is not touched. The function of the staves suggests that spiritually, they represent the spirit of the Lord which helps us bear Christ wherever we go. These staves are made from shittim wood and therefore are not of man’s origin but the Lord. In verse 15, the staves being in the rings means the promise of the comforter being within us to lead us into all truth so that we can have the mind of Christ and therefore “carry” Christ wherever we go.  The commandment that the staves shall not be taken from the rings in verse 15 is to assure us that the spirit of the Lord or the Comforter has come to stay in the elect.

Joh 14:16  And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
Joh 14:17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
Joh 14:18  I will not leave you comfortless: I will come to you.

Exo 25:16  And thou shalt put into the ark the testimony which I shall give thee.

The testimony is the two tables of stone upon which the commandments of the Lord had been written.

Exo 31:18  And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

Exo 32:15  And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

The placing of the two tables of stones bearing the commandments into the ark is why the ark is later called the ark of the testimony as shown in the following verses:

Exo 30:26  And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,

Exo 31:7  The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle,

The question is, “Why are the two tablets of stones called the testimony?” Testimony is evidence or proof of something. What this means is that the two tablets of stones upon which the commandments of the Lord were written provide proof or testify that we are really sinners who have been saved by grace before God. This is to affirm to us that in order to be in Christ, we must acknowledge that we are sinners or spiritually poor. The difference between the elect and those in Babylon is that the elect are aware of their spiritual poverty while those in Babylon do not even know that they are spiritually poor. The law of Moses written on the tablet of stones is what brings us to acknowledge our sinful state.

Rev 3:17  Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
Rev 3:18  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

Rev 18:7  How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

Exo 25:17  And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 

One of the significant aspects of the ark is the mercy seat. This is to make us aware that the heart of our Lord Jesus Christ is to show mercy to humanity.

Psa 145:8  The LORD is gracious, and full of compassion; slow to anger, and of great mercy.

Psa 147:11  The LORD taketh pleasure in them that fear him, in those that hope in his mercy.

Mat 9:13  But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

If we are to be like Christ (the ark), then the mercy we have received from the Lord should translate into us being merciful in all our dealings. This is what the Lord requires of us.

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 
Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy.
Rom 11:32  For God hath concluded them all in unbelief, that he might have mercy upon all.
Rom 11:33  O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 
Rom 11:34  For who hath known the mind of the Lord? or who hath been his counsellor?

The scriptures above show us that we have a significant role to play in showing mercy to humanity during the lake of fire age. The measurement of the mercy seat is to let us know that as His elect, we are being measured regarding our mercy attribute. What this means is that as we fall short of this measure, we are being disciplined to conform to Christ.

The fact that the measurement of the length and breadth of the mercy seat are given as two and half cubits and a cubit and half are to remind us that we cannot grasp the fullness of our Lord’s mercy in this age until we are perfected.

1Co 13:12  For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

Exo 25:18  And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.

We need to know what the Cherubims represent in order to understand what is being said here. The Cherubims are living creatures, and it is in the midst of these Cherubims that the Lord dwells and speaks to His people.

Eze 10:20  This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims.

1Sa 4:4  So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

2Sa 6:2  And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.

This is what we know about where the dwelling place of God is – among His people. This means that the cherubims represent His people or His elect.

Exo 29:46  And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

Rev 21:3  And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

2Co 6:16  And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

What verse 18 is therefore telling us is that in order to become like Christ, we must be like the beaten work of gold. Gold can be beaten to assume any shape only when it is melted through heat. It is through our fiery trials (heat) that the Lord can make us become like Him.

Rev 3:18  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

1Pe 4:12  Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
1Pe 4:13  But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

The fact that Moses was required to make two cherubims suggests that through the beaten work of gold, we become witnesses of Christ.

Exo 25:19  And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. 
Exo 25:20  And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.

What these verses tell us is that the mercy seat is between the two Cherubims who cover it with their wings as they behold each other. The mercy seat is where the Lord dwells. Wings in the scriptures serve as a hiding place and also a place of protection.

Psa 17:8  Keep me as the apple of the eye, hide me under the shadow of thy wings,

Psa 57:1  To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast.

The wings of the Cherubims hide the mercy seat where the Lord dwells. This means that the Lord is hidden in the elect in this age.

As we are aware, Christ is the word of God. The mercy seat sandwiched  between the two Cherubims means that the two Cherubims protect the mercy seat. This means that the role of the elect is to protect the truth of the word of the Lord in this age. This role was made clear to us when the Lord was laying the foundations of the earth. We are the ones who are keeping the way of the tree of life, which is Christ and His words, through a flaming sword which turns in every way.

Gen 3:24  So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

Exo 25:21  And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.

Putting the mercy seat above upon the ark is not to say that mercy is greater than our Lord Jesus Christ who occupies the mercy seat. What is being said here is that to the elect, represented by the two Cherubims beholding the mercy seat, the Lord has elevated His mercy for them to see clearly. In other words, mercy is one of the key characteristics of the Lord which He wants His elect to appreciate. In a later age, all humanity will also see His mercy.

Psa 89:14  Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.

Psa 57:10  For thy mercy is great unto the heavens, and thy truth unto the clouds (the elect).

Psa 86:15  But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

As indicated earlier, the first step toward being found in Christ is to acknowledge our spiritual poverty. This is the work of the testimony that is put into the ark to remind us of the law which was our schoolmaster until Christ came.

Gal 3:23  But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
Gal 3:24  Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 
Gal 3:25  But after that faith is come, we are no longer under a schoolmaster.
Gal 3:26  For ye are all the children of God by faith in Christ Jesus. 
Gal 3:27  For as many of you as have been baptized into Christ have put on Christ.

Exo 25:22  And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

It is between the two Cherubims which are upon the ark that the Lord meets us to commune with us. In other words, the Lord speaks in our midst. It is in the assembly of the elect that the Lord speaks to us through what every joint supplies.

Eph 4:15  But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
Eph 4:16  From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

May the Lord avail to us more of His mercy to be able to know Him more as He gathers us under His wings just as a hen gathers her chicks under her wings. Amen!!

Heb 9:3-5 Part 3 “Cheribims of Glory Shadowing the Mercyseat”

[Study Aired December 10, 2020]

Heb 9:3  And after the second veil, the tabernacle which is called the Holiest of all;
Heb 9:4  Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;
Heb 9:5  And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

The next few verses of chapter 9 that we will look at reveal what the type and shadow outcome of going through the process of judgment will bring to those who are blessed to read and “hear the words of this prophecy, and keep those things which are written therein: for the time is at hand” (Rev 1:3).

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

As we discussed last week, it is through the light of God’s word, which is spirit (Joh 6:63), that God’s elect can be enlightened (Mat 13:11) so those candlesticks which are in Christ’s right hand (Rev 1:20) can be empowered witnesses (Rev 11:3), blessed and able to eat the shewbread that represents the body of Christ.

Mat 13:11  He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

Joh 6:54  Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

Joh 6:35  And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

Our hearts and minds are being purified by being bound to the altar (Psa 118:27, Rom 12:1) which is the table at which the world cannot at this present time eat (Heb 13:10), meaning they cannot receive or hear or eat the bread (1Jn 4:6) representing the flesh of Christ, His body (Eph 5:30, Col 1:24), which is the whole stay of bread and the whole stay of water that we are blessed to read, hear and keep through Christ Who is sanctifying us by washing His bride (Eph 5:25) with the word as our Father drags us to Him and manifests those living waters through the church which is His body (Isa 3:1, Rev 1:3, Joh 17:17, Joh 6:44, Eph 3:10).

Psa 118:27  God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.

Rom 12:1  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.

Heb 13:10  We have an altar, whereof they have no right to eat which serve the tabernacle.

1Jn 4:6  We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.

Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Eph 3:10  To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

All of the costly and intricate workmanship that goes into all of the temple reveals to us what God is doing within His own workmanship which we are (1Co 6:19, Eph 2:10), but this Holiest place of all represents in type and shadow where flesh and blood cannot enter, which is where we are raised today in earnest (Eph 2:6). It is the place where our conscience can be cleansed by our high priest, Jesus Christ, through whom we are accepted (Eph 1:6, Rom 8:1). This “Holiest of all” places represents the throne of grace before which we can boldly come through Christ our high priest “that we may obtain mercy, and find grace to help in time of need” (Heb 4:16). The beauty of holiness (Psa 96:9) is reflected in what those objects represent, a “golden censer” and “the ark of the covenant overlaid round about with gold” the “golden pot that had manna” along with “Aaron’s rod that budded” and “the tables of the covenant“.

Eph 1:6  To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

Rom 8:1  There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit [entering into the “Holiest of all”].

Heb 4:16  Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Heb 9:3  And after the second veil, the tabernacle which is called the Holiest of all;

The word “veil” represents flesh (Mat 27:51, Heb 10:20), and it is within the second veil of “the tabernacle” where God’s holy spirit can change our hearts and minds as we are dragged to Christ who is “the faithful witness” (Rev 1:5). He gives us the power to put off our flesh and enter into this “Holiest of all” places through him, where we “have access by one Spirit unto the Father” (Rom 5:2, Eph 2:18, Rom 5:10).

Mat 27:51  And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

Heb 10:20  By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; [Eph 5:30]

Rev 1:5  And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Rom 5:2  By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Eph 2:18  For through him we both have access by one Spirit unto the Father.

Rom 5:10  For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

Our flesh is against the spirit of God “contrary the one to the other” (Gal 5:17), and yet God sacrificed Christ to break down that wall of partition (Eph 2:14) which is naturally within every man. We are being reconciled through that sacrifice that made a way for us to enter into the “Holiest of all” where those who have God’s spirit within them (Rom 8:9) can now be “saved by his life”, our hope of glory within (Col 1:27).

Gal 5:16  This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
Gal 5:17  For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

Rom 8:9  But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Heb 9:4  Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; 

God is making known to us what is “the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” and is revealing that glory through these physical items in the “Holiest of all” which reveal in type and shadow what the workmanship of His hands will produce in our heavens (Rom 1:20). God’s gold in this area of the temple represents the righteousness of Christ being forged in our lives through fiery trials and is the very reason judg ment is upon God’s elect today (Rev 3:18, 1Pe 4:12, 1Pe 4:17).

Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Rev 3:18  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

1Pe 4:12  Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:

No one naturally in their flesh wants to go through fiery trials, and yet God mercifully drags us to Christ who is our hope of glory within who is likened to a the tree of life (Gen 2:9) or this treasure in earthen vessels (2Co 4:7) who is increasing in us as we decrease little and by little through the destruction of first man Adam (Deu 7:22) that comes about through a refining process in the refiner’s fire. It is a process that has begun with the elect, within the house of God (Jas 3:5, Luk 12:49). This process is typified for us in the old covenant with the story of Shadrach, Meshach and Abednego, who typify that process of spiritual completion that can only come about by having Christ “the form of the fourth is like the Son of God” in the midst of that fire (Dan 3:25).

Gen 2:9  And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

2Co 4:7  But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

Deu 7:22  And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee.

Jas 3:5  Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

Luk 12:49  I am come to send fire on the earth; and what will I, if it be already kindled?

Dan 3:25  He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

Now we can spend the rest of this study looking at what these itemized objects mean for us in the “Holiest of all” place, and we should come to the conclusion that what we are seeing is a compilation of the fulfillment of these verses in 2Timothy 2:20-21 which tell us what God’s intention was for His elect right from the beginning of time.

2Ti 2:20  But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
2Ti 2:21  If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.

These verses in 2Timothy 2:20-21 are critical to our understanding and encouragement because they remind us it is Christ who is giving us the power to “purge himself from these” to go through the fiery furnace, to go into the lion’s den, or to go through the Red Sea so we can be those vessels of honour that are typified by “the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant“.

We don’t need to fear what man can do to our flesh, and we won’t if we are granted to remember that our greatest enemy is ourselves whom God called out of this world to overcome (1Co 1:27, Rom 11:18-21, 1Ti 1:15). We must continue to die daily to self (1Co 15:31) which, God willing, we will do through Christ who gives us the power to overcome, to lay down our life, to endure all things, and to not despise His chastening and scourging, as we keep under ourselves to His glory and honor through whom we can endure all things (1Co 9:27, Php 2:12-13, Rom 8:35-39, Php 4:13).

1Co 15:31  I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

1Co 9:27  But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Php 2:12  Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Php 2:13  For it is God which worketh in you both to will and to do of his good pleasure.

Rom 8:35  Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Rom 8:36  As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
Rom 8:37  Nay, in all these things we are more than conquerors through him that loved us.
Rom 8:38  For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Rom 8:39  Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Php 4:13  I can do all things through Christ which strengtheneth me.

Here is the list of words which we will look at one by one:

• The golden censer –

G2369 thumiastērion
thoo-mee-as-tay’-ree-on
From a derivative of G2370; a place of fumigation, that is, the altar of incense (in the Temple): – censer.

G2370 thumiaō
thoo-mee-ah’-o
From a derivative of G2380 (in the sense of smoking); to fumigate, that is, offer aromatic fumes: – burn incense.

This golden censer represents the place where the fervent and continual prayers of the saints avail much as they rise as “the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand” (Jas 5:16, Rev 8:4, Mat 2:11).

Jas 5:16  Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

Rev 8:4  And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

Mat 2:11  And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold^G5557, and frankincense^G3030, and myrrh^G4666.

These three gifts that we bring to the King represent the process of spiritual completion we go through as we worship our Father in spirit and in truth. That censer would be used in that regard to bring about these fragrant smells which represent how pleasing and effective our prayers are through Christ when are life is purified through the fiery trials of this life (Jas 1:6, 1Pe 1:7).

Jas 1:6  But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
Jas 1:7  For let not that man think that he shall receive any thing of the Lord.
Jas 1:8  A double minded man is unstable in all his ways.
Jas 1:9  Let the brother of low degree rejoice in that he is exalted:

1Pe 1:7  That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

• The ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna –

Now we can see that this overlaying of gold round about on the “ark of the covenant” is not just any gold. It is gold which has been beaten and overlaid via a process of workmanship that typifies what God is doing within our hearts and minds as He gives us the mind of Christ that is a spirit of power, love and a sound mind (2Ti 1:7), represented by this gold overlay. It is only possible to have a “golden pot that had manna” within the “Holiest of all” where it resides in our earthen vessels that are typified by the “ark of the covenant” (Joh 6:68, 2Co 4:7-9). It’s interesting to note that manna is also laid up as a witness to never let us forget our rebellion in the wilderness which was centered around our lust for those things God commanded us not to take (1Co 10:6, Exo 16:4-7).

Prophecy of Isaiah – Isa 62:3 What are the Seraphims?

Joh 6:68  Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

2Co 4:7  But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
2Co 4:8  We are troubled on every side, yet not distressed; we are perplexed, but not in despair;
2Co 4:9  Persecuted, but not forsaken; cast down, but not destroyed;
2Co 4:10  Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

1Co 10:6  Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

Exo 16:4  Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.
Exo 16:5  And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
Exo 16:6  And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt:
Exo 16:7  And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?

• Aaron’s rod that budded –

We need to look at the history of this rod found in Numbers 17:1-13 to get a clearer understanding of what its significance is for God’s people today, and for the rest of world who will bud and blossom in their appointed time. Israel of old represents the world in this story where God used the rod of Aaron that typifies Christ to demonstrate by what means we can bring forth “buds, and bloomed blossoms, and yielded almonds.” The natural representation of God’s elect was first revealed through Aaron and his sons, who we know represent Christ and His body (Luk 6:43-45, 1Co 15:46).

Luk 6:43  For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
Luk 6:44  For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
Luk 6:45  A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

Num 17:1  And the LORD spake unto Moses, saying,
Num 17:2  Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man’s name upon his rod.

The whole creation groans and travails even until now (Rom 8:22), but it is only those who endure the stripes and suffering of this life, specifically from Christ or Aaron’s rod, with the end result in mind that we might be strengthened and settled and established through those trials of our faith (1Pe 5:10) which will in fact bring forth much fruit, typified by the “buds, and bloomed blossoms, and yielded almonds” which have “the firstfruits of the Spirit” (Rom 8:23, Rom 8:28).

Rom 8:22  For we know that the whole creation groaneth and travaileth in pain together until now.

1Pe 5:10  But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

Rom 8:23  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

Rom 8:28  And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

Num 17:3  And thou shalt write Aaron’s name upon the rod of Levi: for one rod shall be for the head of the house of their fathers.
Num 17:4  And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you.
Num 17:5  And it shall come to pass, that the man’s rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.

The “congregation before the testimony, where I will meet with you” symbolizes where God meets those whom he has chosen to work with in this age (Mat 22:14) so that we can bring forth much fruit to His glory and honor.

Num 17:6  And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers’ houses, even twelve rods: and the rod of Aaron was among their rods.
Num 17:7  And Moses laid up the rods before the LORD in the tabernacle of witness.

Those twelve rods have Aaron’s rod “among their rods”, and it is Aaron’s rod which typifies our being in the world but not of the world (Joh 17:15), as God’s true witnesses who attest to the rest of the world, represented by the eleven other rods “before the LORD in the tabernacle of witness.” We are His tabernacle of witness if Christ is in us empowering us in this life by God’s holy spirit (Rev 11:3). The eleven rods are a symbol of rebellion that are left in this tabernacle of witness, just like the manna, to once again remind us of where we came before we got to twelve, which represents Christ our foundation.

Num 17:8  And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.

The rod of Aaron budded and bloomed blossoms and yielded almonds to represent the fruit of our lives that matures within us as we wrestle through the night to the breaking of the day (Gen 32:24, Mat 24:13). It is the struggles of this life which God gives His people to overcome that brings “forth buds, and bloomed blossoms, and yielded almonds” (Joh 15:2).

Gen 32:24  And Jacob was left alone; and there wrestled a man with him until the breaking of the day.

Mat 24:13  But he that shall endure unto the end, the same shall be saved.

Joh 15:2  Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

Num 17:9  And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod.
Num 17:10  And the LORD said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not.

It is by receiving the stripes of Christ in our lives today that the rebellious spirit within us is conquered, and we die not. The rod of Aaron represents the chastening and scourging force God uses and lays up for a testimony or witness within the body of Christ “to be kept for a token against the rebels.” The good news is we are promised that with this rod of witness “thou shalt quite take away their murmurings from me, that they die not” (2Ti 2:12-13, Mat 20:23, Php 1:29).

2Ti 2:12  If we suffer, we shall also reign with him: if we deny him, he also will deny us:
2Ti 2:13  If we believe not, yet he abideth faithful: he cannot deny himself.

Mat 20:23  And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Php 1:29  For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

Num 17:11  And Moses did so: as the LORD commanded him, so did he.
Num 17:12  And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish.
Num 17:13  Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?

The answer to the rebel within us is “dying you shall die” (Gen 2:17), and it is when we come near and touch the ark of the covenant that our old man perishes  (2Sa 6:6-7). So this last section of Numbers is telling us that it is through the obedience of Christ, typified by Moses, that we can receive the strength to go outside the camp and die following our Lord’s example of obedience (Heb 13:13).

Gen 2:17  But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

2Sa 6:6  And when they came to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.
2Sa 6:7  And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.

Heb 13:13  Let us go forth therefore unto him without the camp, bearing his reproach.
Heb 13:14  For here have we no continuing city, but we seek one to come.

1Ti 6:8  And having food and raiment let us be therewith content.
1Ti 6:9  But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
1Ti 6:10  For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

• The tables of the covenant –

The ten commandments or “The tables of the covenant” are also stored up for a witness, just like the eleven rods and those commandments that are a law for the lawless (1Ti 1:9). They reveal the sinful nature within us that can only be changed by the one rod of Aaron that changes our lawless heart which goes from a state of rebellion and confusion [the eleven rods] to being founded upon Christ the true foundation. That new law is manifested in the lives of those with whom God is working as the law of Christ (Gal 6:2). Again, another item is left in the tabernacle of witness that reminds us of our lawlessness which could have only been brought into subjection to Christ through the seven last plagues which plagues unfold in the lives of God’s elect through a process of spiritual completion while standing in the first tabernacle [the candlestick, the shewbread, the table] (Heb 9:8).

1Ti 1:9  Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

Gal 6:2  Bear ye one another’s burdens, and so fulfil the law of Christ.

Heb 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

Heb 9:5  And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

Heb 9:5  and above it the cherubs of glory overshadowing the mercy-seat (about which now is not enough time to speak piece by piece). (LITV)

Heb 9:5  and above it, cherubim of glory overshadowing the mercy seat. But it is not now possible to speak in detail about these things (TLV – Tree of Life).

God is using all of these things – “the candlestick, and the table, and the shewbread” – within the first tabernacle which represents what is needed in order to progress spiritually into the “Holiest of all” where we learn of the “golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant.” These items being found in this “Holiest of all” can be summarized with this thought of our Lord:

Mat 6:19  Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
Mat 6:20  But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
Mat 6:21  For where your treasure is, there will your heart be also [Eph 2:6].

What all this process represents is the finished product described as “cherubims of glory” representing the elect who will show mercy to the rest of the world as a result of having been prepared through a lifetime of overcoming and enduring through the much tribulation (Act 14:22), afflictions (Psa 34:19) and persecutions (2Ti 3:12) which Christ tells us we can endure through Him (Php 4:13) so that we can be those “cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly”.

We are laying up store today and through the Lord’s chastening grace that God’s word is accomplishing in those who are being sanctified as we witness our first temple being torn down as the Lord builds up the new temple within us (Joh 17:17, Heb 9:8, Joh 2:19).

Joh 17:17  Sanctify them through thy truth: thy word is truth.

Heb 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

Joh 2:19  Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

1Jn 5:4  For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

There is a “glory shadowing the mercyseat; of which we cannot now speak particularly” because eye has not seen nor ear heard what God has in store for those who love Him (1Co 2:9). We do have hope in our Lord and see through a glass darkly in this earnest relationship, but God provides the vision through His word and the faith that it provides is how we will gain victory in this life over our flesh (1Jn 5:4).

1Co 2:9  But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

1Jn 5:4  For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

We are losing our life today so we can gain the life of Christ for the benefit of all others who will then experience God’s judgment through the body of Christ as we administer His judgments upon the rest of His creation using all these things that have been fashioned in our heavens through judgment [“golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant“] and reveal them as “cherubims of glory shadowing the mercyseat” (1Co 6:3, Rom 11:31).

1Co 6:3  Know ye not that we shall judge angels? how much more things that pertain to this life?

Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy.

Audio Links

The Spiritual Significance of Biblical Locations – Part 7

Where is the Temple of God? Where and What are the Cherubim in the Temple?

2Sa 22:7 In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears.

1Ki 6:17 And the house, that is, the temple before it, was forty cubits long.

Psa 11:4 The LORD is in his holy temple, the LORD’S throne is in heaven: his eyes behold, his eyelids try, the children of men.

Num 7:89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

1Sa 4:4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

2Sa 6:2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.

Rev 11:19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

Introduction

God hears our cries “out of His temple”. His “house…is the temple”. His temple and His throne are “in heaven”. God speaks to us “from off the mercy seat… from between the two cherubims”, and we are told that He “dwells between the cherubims” which are within “the temple of God… in heaven”. The ark of His covenant is in His temple.

With all of this in mind, the apostle Paul was shown that God’s true house, His true temple, is nothing other than His people in whom He dwells. Here is what we are told:

1Co 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

2Co 6:15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
2Co 6:16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

For many of us, it seems only yesterday that we, along with so many others, were anxiously awaiting the rebuilding of the temple in Jerusalem as a necessary event that must take place before Christ could come back to this earth. I remember well quoting:

Amo 9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:

This prophecy is repeated by James at the Jerusalem conference in Acts 15:

Act 15:16 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:

How it is concluded that this prophecy proves that a physical temple has to be built before Christ can return is a mystery to me now, but I can remember well when it not even a question in my mind – the temple had to be rebuilt.

Will a physical temple be built in Jerusalem before Christ returns? Time will reveal whether that will happen, but even if it is built, that will not make it the dwelling place of God, any more that the re-establishing of the state of Israel has served to make the outward Jews who are there today the true Jews in whom Christ dwells. As hated as these words are by both Jews and Christians, they are still inspired of the holy spirit and are the Truth of God:

Rom 2:28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Can an outward Jew be a Jew? Only if he acknowledges that being an outward Jew is in itself “but dung” in the mind of God:

Php 3:4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:
Php 3:5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
Php 3:6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.
Php 3:7 But what things were gain to me, those I counted loss for Christ.
Php 3:8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

In Christ a physical pedigree is of no value whatsoever, and being of the physical nation of Israel is now of no advantage at all. The chapter break between Romans 2:29 and Romans 3:1 has served to keep the Truth of Romans 2:28-29 hidden from the masses of Christians. This is no doubt by God’s design simply because He has come to make blind those who think they see (Joh 9:39). Nevertheless, Romans 3:1 is not a contradiction of the previous two verses and must be understood in the context of the revelation of the previous two verses, or it will be taken to mean the exact opposite of Roman 2:28-29.

Let’s put these verses all together without the chapter break and see what the holy spirit reveals:

Rom 2:28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Rom 3:1 What advantage then hath the [inward (Rom 2:29)] Jew? or what profit is there of [spiritual (Rev 2:29)] circumcision?
Rom 3:2 Much every way: chiefly, because that unto them were committed the oracles of God.
Rom 3:3 For what if some did not believe? shall their unbelief make the faith of God without effect?

Our lack of faith in what God says does not change His Truth. The words ‘were committed’ in Romans 3:2 are also in the aorist tense and are a simple statement of fact, that the oracles of God are committed to those who are Jews and who are circumcised. Our lack of faith in Romans 2:28-29 will not change the Truth revealed there, any more than a physical Gentile who was disgruntled with the fact that God had a special physical relationship with physical Israel before Christ would change that fact. The phrase “were committed” is in the aorist tense because of the preceding statement that outward Jews are not Jews at all, and outward circumcision is not circumcision at all. Nevertheless, the oracles of God are still committed to spiritual Jews, who are now spiritually circumcised. The phrase “did not believe” is also in the aorist tense and is again a simple statement of fact without any regard to time. “What if some do not believe what Paul has just revealed to us?” If we refuse to believe that an outward Jew is not a Jew or that physical circumcision is not counted as circumcision by God, will our denial of these Truths change the fact that they are yet True? The answer is:

Rom 3:4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

Those who are “the [true] temple of God” are diligently attentive and zealous to be obedient to the Words of God.

Ecc 5:1 Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.

We “keep [our] foot when [we] go to house of God”, when we fear and tremble before Christ’s words concerning how we are to conduct ourselves within “the house of God”. We cannot do this unless we first confess that we are His temple:

1Co 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

“The house of God [is] the temple of God” and the temple of God is “the church which is His body”.

Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of [the] Christ in my flesh for his body’s sake, which is the church:

So the body in which Christ dwells is also the temple in which He dwells. That explains why we are called “His flesh and His bones” which continue to “fill up that which is behind of His afflictions:

Eph 5:29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
Eph 5:30 For we are members of his body, of his flesh, and of his bones.

Christ loves us as His flesh and His bones because we are His bride whom He loves as He loves Himself.

Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:26 That he might sanctify and cleanse it with the washing of water by the word,
Eph 5:27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
Eph 5:28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

God speaks “from between the cherubims”

How does God speak to His people? Does he do so only through the written word on a one-on-one basis? Or does God witness to His people “by the church”? Here is the short answer to this question for all who have eyes that see and ears that hear:

Exo 25:17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.
Exo 25:18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
Exo 25:19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
Exo 25:20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.
Exo 25:21 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.
Exo 25:22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

God speaks to His people “from between the cherubims”. We see this phrase repeated throughout the Old Testament:

1Sa 4:4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

2Sa 6:2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.

2Ki 19:15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.

1Ch 13:6 And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it.

Psa 80:1 To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.

Psa 99:1 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.

Isa 37:16 O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.

Eze 10:2 And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight.

Eze 10:6 And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels.

That “fire from between the wheels, from between the cherubims” is the word of God:

Jer 5:14 Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

So the fire that is “between the cherubims” and the “commun[ing] with thee from above the mercy seat, from between the two cherubims” is one and the same: “my words in thy mouth fire“.

Here is our final verse containing this phrase:

Eze 10:7 And one cherub stretched forth his hand from between the cherubim’s unto the fire that was between the cherubims,and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.

Compared with Exodus 25:22:

Exo 25:22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

‘All [the] things which [God] will give thee in commandment unto the children of Israel’ are all His Words which will devour all the wood, hay and stubble within His people. The apostle Paul reiterates this Truth in the New Testament:

1Co 3:11 For other foundation can no man lay than that is laid, which is [the doctrine and words of] Jesus Christ.
1Co 3:12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire [“from between the cherubims”] ; and the fire shall try every man’s work of what sort it is.
1Co 3:14 If any man’s work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
1Co 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

Where does God dwell? He “dwells between the cherubims”. He dwells in His temple, and “ye are the temple of God… the spirit of God dwells in you”!

Since you and I are now His people, how does God now communicate Himself and His doctrine to His people? The fact is that He still speaks to His people “from between the cherubims”. Here is how the apostle Paul summarizes all of these verses which tell us that God speaks to us from between the cherubim, from out of His temple, which is the abode of His spirit which “dwells in you”:

Eph 3:8 Unto me [You and me (Mat 4:4, Eph 3:10)], who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Eph 3:9 And to make all men see [speak to “all men”] what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church [the cherubim (Rev 5:8-10)] the manifold wisdom of God,

Joh 20:21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you [not just Paul].

Rev 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
Rev 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
Rev 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

Notice the description of these four beasts in the book of Revelation:

Rev 4:6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
Rev 4:7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

These are the very same four beasts of Ezekiel 1 and Ezekiel 10:

Eze 1:10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

When we put this verse together with what we read in Ezekiel 10 we discover that the definition of “a cherub”, when no other form is specified is to be understood as “an ox”. Notice what we are told of these very same creatures in Ezekiel 10:

Eze 10:14 And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.

Here in Ezekiel 10 “the face of an ox” is replaced with “the face of a cherub”, and yet the very next verse tells us this is the very same creature seen in Ezekiel 1:

Eze 10:15 And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar.

Eze 1:1 Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.

“The heavens were opened” and Ezekiel saw this vision of the throne of God. Our heavens are being opened, and we are made to know that these four creatures are the whole body of one Christ. In Ezekiel each creature has all four faces, whereas in Revelation each creature is distinguished with just one of these four faces. What this tells us is that we are all within each other, just as we are all within Christ and His Father, and just as the seven churches are separate churches yet they are all within all of us, and the message to each church is also addressed to “He that hath an ear”.

Rev 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Rev 2:11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

Rev 2:17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

Rev 2:29 He that hath an ear, let him hear what the Spirit saith unto the churches.

Rev 3:6 He that hath an ear, let him hear what the Spirit saith unto the churches.

Rev 3:13 He that hath an ear, let him hear what the Spirit saith unto the churches.

Rev 3:22 He that hath an ear, let him hear what the Spirit saith unto the churches.

In conclusion, here is how Christ Himself tells us that He is still speaking to His people “from between the cherubims”. Every time you see the words ‘thy’ or ‘thee’ or ‘church’, just substitute the word ‘cherubim’, those who “have [been] redeemed… to God by [Christ’s] blood out of every kindred, and tongue, and people, and nation” (Rev 5:9), and you will see how God is still speaking to His people “from between the cherubims”:

Mat 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
Mat 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
Mat 18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
Mat 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
Mat 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
Mat 18:20 For where two or three are gathered together in my name, there am I in the midst of them.

Now let’s reword these verses to make them accord with the truth revealed to us in Revelation 5:9 by the four living creatures, the four cherubims:

Mat 18:15 Moreover if [a cherubim’s] brother shall trespass against [a cherubim], go and tell him his fault between [the cherubim] and him alone: if he shall hear [the cherubim], [the cherubim] hast gained [the cherubim’s] brother.
Mat 18:16 But if he will not hear [the cherubim], then take with [the cherubim] one or two more [cherubims], that in the mouth of two or three witnesses every word may be established.
Mat 18:17 And if he shall neglect to hear [those cherubims], tell it unto the church [the cherubims]: but if he neglect to hear the church [the cherubims], let him be unto thee as an heathen man and a publican.

It is of utmost significance to know that God’s true ‘cherubims’ never speak or even “think above that which is written”:

1Co 4:6 Now these things, brothers, I applied to myself and Apollos for your sakes, so that in us ye might learn not to think above that which is written, so that ye may not be puffed up, one over the one against the other. (ACV)

When we are careful to never “think above what is written”, it is not us, but Christ who continues to reiterate and strengthen the safety that is in these words “which [are] written” in Matthew 18:15-17 and which keep His cherubim from being defiled with the diseases of Egypt (Exo 15:26). To His cherubim, who have been redeemed to God out of every nation, Christ continues:

Mat 18:18 Verily, I am saying to you, Whatsoever you [cherubim] should be binding on the earth shall be those things having been bound in the heavens, and whatsoever you [cherubim] should be loosing on the earth shall be those loose in heaven.
Mat 18:19 Again, verily, I am saying to you that, if ever two of you [cherubim] should be agreeing on the earth concerning any matter, whatsoever it is they [the cherubim] should be requesting shall be coming to them [the cherubim] from My Father Who is in the heavens.
Mat 18:20 For where two or three [cherubim] are, gathered in My name, there am I in the midst of them [the cherubim]. (CLV)

This is such an important doctrine of Christ, that He reaffirmed it to His ‘cherubims’, His disciples, immediately after His resurrection as it is recorded for us in:

Joh 20:21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you [His cherubim].
Joh 20:22 And when he had said this, he breathed on them [His cherubim], and saith unto them [His cherubim], Receive ye the Holy Ghost:
Joh 20:23 Whose soever sins ye [cherubim] remit, they are remitted unto them; and whose soever sins ye [cherubim] retain, they are retained.

I pray that all these verses, “line upon line, and precept upon precept” have served to demonstrate that God is still speaking to His people “from between the cherubims”. He does not speak from a single cherubim, as some so emphatically affirm. Christ nowhere instructs His cherubim to operate independently of His other cherubim. Christ wants us to know that He has ordained that we are never, ever to so much as “think above that which is written” and that He has ordained for every word to be established only in the mouth of two or three witnesses, before we seek a multitude of counselors by telling it to the church. If after we “tell it to the church”, which is a hated doctrine of Christ if ever there has been one, then we are to let that brother or sister be to us as a heathen man and a publican if there is no repentance. To what end? Do we put a brother or sister out of our fellowship to humiliate them and to feel superior? No, of course not! Every true ‘cherubim’, every true disciple of Christ, knows that it is he himself who is ‘chief of sinners’, and he is humbled that Christ has seen fit to forgive him his unpayable debt. This is the reason why those who tremble at the Word of God refuse to allow a heathen man and a publican and a heretic into his spiritual house:

1Co 5:3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,
1Co 5:4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
1Co 5:5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

“When you are gathered together, and my spirit, with the power of our Lord Jesus Christ.” “The power of our Lord Jesus Christ” is His Words in His cherubim, who are “Jesus of Nazareth” (Act 22:8) What a loving heavenly Father we have! If indeed He and His Son are living and dwelling within us, we, too, will be the first to “forgive from the heart” (Mat 18:35) a repentant brother or sister who has been brought by the dragging of the holy spirit “to the church” by whom they are made to see themselves, and to know they have sinned grievously and have been brought to repentance and to seek the forgiveness of Christ’s cherubim, His true disciples, by whom He had earlier spoken to them.

If ever we fail to follow Christ’s instructions here in Matthew 18, this is what we are solemnly warned:

Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? [Mat 18:15-17]
Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Mat 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

We will close this study on the location of God’s temple and His cherubim with Christ’s demonstration of how His true disciples react when our forgiveness is indeed “from the heart”. This is the spirit that is in us when Christ and His Father abide within us. This is how God has welcomed us back when we have repented and sought His forgiveness, and this is how you and I will welcome back any repentant brother or sister:

Luk 15:17 And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!
Luk 15:18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
Luk 15:19 And am no more worthy to be called thy son: make me as one of thy hired servants.
Luk 15:20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
Luk 15:21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
Luk 15:22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
Luk 15:23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:
Luk 15:24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

That is the spirit that is in the temple of God, which is within all in whom Christ dwells. That is the repentant and forgiving spirit which is within all in whom the fire of the Word of God has performed its purifying work.