Gemstones: The Stones that Don’t Transfer, Part 1

Introduction: The Pattern of God’s Refinement

The Pattern Stated

[Study Aired January 27, 2026]

Throughout Scripture, God reveals His purposes through discernible patterns that testify across covenant and context. These patterns are not imposed upon the text but arise through repeated witness, allowing spiritual realities to emerge as Scripture interprets Scripture. Among these patterns, the progression of gemstones across three biblical contexts—the high priest’s breastplate, the covering of the anointed cherub, and the foundations of New Jerusalem—reveals a consistent truth concerning what belongs to the present order and what abides into the age to come.

The Old Testament establishes the transient nature of the Adamic order itself. David declares before the congregation of Israel:

“For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.” (1 Chronicles 29:15)

This testimony reaches beyond individual mortality to describe the condition of life under the present creation. What belongs to this order is characterized by shadow rather than permanence. Though appointed by God for a time and purpose, it does not abide.

Within this shadowed framework, God instituted visible arrangements that testified to deeper realities. Exodus 28:17–20 describes twelve stones set in gold upon the high priest’s breastplate, each bearing the name of a tribe of Israel. These stones functioned as a memorial before the Lord, representing the people within the ceremonial order established under the Law.

Ezekiel 28:13 presents a different arrangement: nine stones forming the covering of the anointed cherub in Eden. The reduction from twelve to nine appears within a context of judgment and exposure, signaling a refining of what belonged to the Adamic realm. What was once complete in ceremonial representation is now reduced under divine scrutiny, revealing that not all elements appointed for earthly ministry remain intact when judgment is brought to bear.

Revelation 21:19–20 reveals twelve foundation stones of New Jerusalem. While the number twelve reappears, the composition is not identical to either earlier arrangement. This reconstitution declares that restoration does not occur through repetition of the former order, but through transformation. What abides into the age to come is not a return to ceremonial representation, but a perfected reality suited to eternal dwelling.

The sequence—twelve, nine, twelve—draws attention to a governing principle: not everything present within the shadowed order transfers unchanged into what abides. The reduction from twelve to nine, followed by a reconstitution to twelve with altered composition, testifies to God’s refining work. Elements suited only for earthly ministry are removed or replaced, while what fulfills His eternal purpose is brought to completion.

The Governing Principle: Shadow and Substance

Paul articulates this principle plainly:

“Which are a shadow of things to come; but the body is of Christ.” (Colossians 2:17)

Shadow exists for the sake of substance, not alongside it. What functions as shadow testifies to what is real, yet cannot itself become reality. When substance appears, the shadow fulfills its appointed role by yielding its place. This yielding is not failure, but completion.

Read together, these two witnesses, 1 Chronicles 29:15 and Colossians 2:17, establish the framework for this study. The Old Testament declares that what belongs to this present order does not abide. The New Testament reveals where abiding substance is found—in Christ. All structures, arrangements, and representations given within the shadow must therefore be understood according to whether they remain external testimony or find fulfillment in spiritual reality.

It is within this framework that the pattern of precious stones must be examined. Certain stones appear within the priestly order and the Edenic covering because they accurately represent aspects of the external system in which they were placed. Their presence served God’s purpose within the present order marked by shadow. Yet their appearance—or absence—when the eternal city, New Jerusalem, is revealed must be interpreted according to the same principle of shadow giving way to substance.

The Stones Under Examination

Four stones warrant focused attention. Each appears within at least one of the earlier scriptural contexts, yet none stands independently among the foundations of New Jerusalem. Their absence is neither incidental nor arbitrary. Rather, each reveals a specific aspect of the natural order that cannot remain in its original form when what abides is fully revealed.

In Part 1, we examine the carbuncle and the diamond. Together, they reveal two aspects of refinement: external attachment replaced by internal union, and hardness of heart removed while truth finds fulfillment in Christ.

The Carbuncle: External Attachment Superseded by Internal Union

The Carbuncle’s Positions

In Exodus 28:17, the carbuncle appears as the third stone in the first row of the high priest’s breastplate, set alongside sardius and topaz. The Hebrew term bareqeth (Strong’s H1304) conveys the sense of flashing brilliance, likened to lightning. This outward radiance belongs to the realm of visible distinction rather than inward reality, for the kingdom of God does not come with observation.

Jesus Himself warned against locating God’s kingdom in outward signs:

(Luke 17:20–23) “And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. And they shall say to you, See here; or, see there: go not after them, nor follow them. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.” 

The carbuncle’s brilliance thus frames its testimony: external radiance without internal transformation cannot constitute eternal foundation. What shines outwardly may still lack inward habitation.

This stone bore the name of Levi, whose designation Leviy (Strong’s H3878) derives from a root meaning “joined” or “attached.” The origin of Levi’s name reveals the nature of this joining:

“And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.” (Genesis 29:34)

From its inception, Levi’s identity was defined by attachment. Yet this joining operated entirely within the natural realm—a wife’s longing for affection, a mother’s hope for relational security through childbearing. The attachment was real, but it was circumstantial, external, and bound to the flesh.

When we turn to Ezekiel 28:13, the carbuncle appears again—now as the ninth and final stone in the covering of the anointed cherub. Its movement from the third position in Exodus to the ninth position under judgment signals completion rather than advancement. The carbuncle stands both at the outset of priestly service under the Law and at the culmination of the Adamic order as it is exposed. In both settings, it bears the same testimony: joining within the natural order remains external and provisional.

Yet when John beholds the foundations of New Jerusalem, the carbuncle is absent entirely (Revelation 21:19–20). Its omission declares that what once functioned through outward attachment finds no independent place in the eternal structure.

External Joining Under the Levitical Order

Though the tribe of Levi was separated for tabernacle service, only the lineage of Aaron was appointed to the priesthood. This distinction itself testified to the nature of external joining under the Law. Priestly identity was determined by physical descent and ceremonial appointment rather than inward transformation. One became a priest by birth, not by regeneration.

As a result, death continually interrupted the priesthood:

“And they truly were many priests, because they were not suffered to continue by reason of death.” (Hebrews 7:23)

Though set apart for sacred service, the Levites possessed no inheritance among the tribes. The Lord Himself became their portion:

“Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.” (Numbers 18:20)

This arrangement testified to a profound truth: the priesthood pointed toward an inheritance in God Himself. Yet under the Law, this reality remained external. The Levites served God in sacred duty but did not enter beyond the veil—joined to holy service, yet separated from the holiest place.

Internal Union Through Spiritual Birth

What the Levitical order could only prefigure, the new covenant provides through internal union. Natural descent gives way to spiritual rebirth. Jesus declared to Nicodemus:

“Except a man be born again, he cannot see the kingdom of God.” (John 3:3)
“That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John 3:6)

Priestly identity is no longer inherited through lineage but imparted through regeneration: 

“Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (John 1:13)

Paul describes this union plainly:

“But he that is joined unto the Lord is one spirit.” (1 Corinthians 6:17)

This joining operates at the level of spirit, not ceremony. Believers are not merely associated with Christ; they are incorporated into Him:

“For we are members of his body, of his flesh, and of his bones.” (Ephesians 5:30)

Why the Carbuncle Does Not Transfer

The verdict is clear: external attachment has been surpassed by internal union.

The carbuncle represented joining through natural descent, visible ordinance, and mediated service—each necessary within the shadowed order, yet none sufficient for eternal foundation. When substance arrives, shadow yields its place. External attachment gives way to inward participation. Ceremonial joining is fulfilled through shared life.

The carbuncle does not transfer because what it signified has been fulfilled in Christ—not refined, but transformed. Life is now joined to life, spirit to spirit, the many made one in Him.

The Diamond: Hardness Removed, Truth Fulfilled

The Diamond’s Positions

In Exodus 28:18, the diamond occupies the sixth position, appearing as the third stone of the second row, bearing the name of Zebulun. The Hebrew yāhălōm (Strong’s H3095) derives from a root meaning “to strike” or “to hammer,” an apt description of the gem long associated with extreme hardness. This stone represented Zebulun, whose name Zebûlûn (Strong’s H2074) carries the sense of “dwelling” or “habitation.”

The juxtaposition is instructive. A dwelling is intended to receive, contain, and give rest. Yet hardness defines the diamond’s essential character—unyielding, resistant, impervious. When hardness governs habitation, what should receive instead resists. The dwelling becomes fortified rather than indwelt.

In Ezekiel 28:13, the diamond appears again, now third among the nine stones covering the anointed cherub. Its movement from the sixth position in Exodus to a prominent position under judgment does not signify advancement, but exposure. Hardness is brought fully into view, carried through the Adamic order and set before divine scrutiny. The placement reveals not endurance, but manifestation—resistance exposed rather than preserved.

Revelation 21 confirms the verdict. When the twelve foundations of New Jerusalem are revealed, the diamond is absent (Revelation 21:19–20). What once bore testimony within the shadowed order finds no independent place in the eternal structure.

The Dual Witness of Diamond

Diamond’s defining characteristic—its hardness—bears a twofold testimony. This dual witness explains why the diamond does not transfer into the eternal foundations. What must be removed cannot remain; what it pointed toward finds fulfillment elsewhere.

Hardness as Resistance: The Stony Heart Removed

Scripture identifies hardness as resistance to inward inscription. Through Jeremiah, the Lord declares:

“The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars.” (Jeremiah 17:1)

The image is decisive. What is hard enough to engrave transgression permanently is also too hard to receive righteousness. Stone bears record, but not life.

God’s solution is not refinement of hardness, but its removal:

“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)

What the Law engraved externally upon stone is replaced by what God writes inwardly:

“I will put my law in their inward parts, and write it in their hearts.” (Jeremiah 31:33)

Paul confirms the transformation:

“Not in tables of stone, but in fleshy tables of the heart.” (2 Corinthians 3:3)

This transformation was promised under the old covenant but could not be accomplished through it:

“And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.” (Deuteronomy 30:6)

“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.” (Romans 2:29)

The removal of hardness is not refinement but replacement. Stone gives way to flesh, external commandment to internal life, resistance to reception.

Hardness and the Word: Resistance Without Root

Hardness also manifests as resistance to the Word itself. Jesus declared:

“For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.” (Matthew 13:15)

In the parable of the sower, the consequence is made plain:

“But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended” (Matthew 13:20–21)

Stony ground allows surface reception but prevents depth. The Word may be heard, yet it cannot take root where hardness limits penetration. What should be a dwelling becomes a barrier. Reception without transformation yields no abiding fruit.

Permanence Fulfilled: Truth in Christ

Yet to halt at hardness’s negative witness would truncate the testimony. The diamond’s impervious nature also speaks of permanence. What cannot be broken testifies, in shadow, to what cannot be destroyed.

Scripture attributes such permanence not to stone, but to God’s Word:

“The word of our God shall stand forever.” (Isaiah 40:8)

“Heaven and earth shall pass away, but my words shall not pass away.” (Matthew 24:35)

What the diamond symbolized, Christ embodies:

“I am the way, the truth, and the life.” (John 14:6)

“Jesus Christ the same yesterday, and today, and forever.” (Hebrews 13:8)

Thus the positive witness of diamond—unchanging permanence—is not preserved in stone, but fulfilled in a Person.

Why the Diamond Does Not Transfer

The verdict is complete and twofold.

Negatively, hardness of heart must be removed. What resists God’s inscription cannot remain where His law is written within. The stony heart yields to a heart of flesh.

Positively, what diamond testified to in shadow—unchanging truth—is fulfilled perfectly in Christ. Permanence is no longer represented; it is embodied.

The stone yields to the Person. External hardness gives way to inward life. Shadow fulfills its purpose by yielding to substance.

Looking Toward Part 2

Through the carbuncle and the diamond, we have witnessed two necessary acts of refinement. External attachment, once expressed through lineage and ceremony, has been surpassed by internal union in Christ. Hardness of heart, which bore the record of sin and resisted God’s inscription, has been removed, while the permanence it symbolized finds fulfillment in Him who is the Truth.

These two stones establish a decisive pattern: elements that belong solely to the natural order—however purposeful within the shadow—cannot constitute eternal foundation. When substance arrives, such representations must either give way entirely or be fulfilled beyond themselves.

Yet not every stone resolves in the same manner. Some aspects of the former order are not merely removed, but transformed. Others mark a condition that reaches its appointed end and does not recur.

In Part 2, we will examine the onyx and the agate. Onyx, which once bore names externally upon stone, does not transfer independently into the foundations of New Jerusalem, yet reappears transformed within sardonyx—testifying that what was once borne outwardly is now written inwardly. Agate, associated with wrestling under the natural order, appears only within the Law’s testimony and then vanishes, declaring that striving reaches its terminus when rest is entered.

Together, these stones will complete the witness begun in Part 1, showing that God’s refining work does not merely remove what cannot abide, but also transforms what He intends to carry forward into eternal reality.

— To Be Continued in Part 2 —

“The Spiritual Significance of Directions”

North, South, East and West

[Study Originally Aired January 7, 2025
Revised and re-recorded January 28, 2025]

Introduction: Understanding Direction in Scripture

In our pursuit of spiritual understanding, we must begin with Jesus’s foundational teaching that “the kingdom of God is within you” (Luke 17:20). This truth transforms our study of directional references in Scripture from mere geographical indicators to profound spiritual realities. When God established physical directions in creation, He provided patterns that would reveal spiritual truth, for “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made” (Romans 1:20).

God deliberately established directional patterns from the beginning of creation. This pattern became physically visible when “God made two great lights; the greater light to rule the day, and the lesser light to rule the night” (Genesis 1:16). By setting the sun to rise in the east and set in the west each day, God created an enduring natural cycle that would teach spiritual truth. The prophet Malachi captured this teaching purpose: ”For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles” (Malachi 1:11). Through this daily journey of light, we learn how divine revelation progresses to completion in our lives.

To understand these spiritual patterns, we must rely not on natural reasoning but on divine wisdom. Paul emphasizes this necessity: “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). As Jesus taught, “the words that I speak unto you, they are spirit, and they are life” (John 6:63). Therefore, we must approach directional references in Scripture seeking their spiritual significance.

The Divine Pattern: Israel’s Tribal Arrangement

God’s arrangement of Israel’s tribes around the tabernacle provides our first complete picture of how directions reveal spiritual truth. This wasn’t random positioning but deliberate placement teaching eternal principles. Each tribe’s location carried specific spiritual meaning that would illuminate God’s working in our lives.

On the east side, God positioned Judah: “On the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies” (Numbers 2:3). Through Judah would come Christ, “the Lion of the tribe of Judah” (Revelation 5:5). This eastern placement established that direction’s connection with divine revelation, just as natural light first appears in the east.

The south side belonged to Reuben: “On the south side shall be the standard of the camp of Reuben” (Numbers 2:10). As Jacob’s firstborn who lost his birthright through sin, Reuben’s position revealed how the south represents progressive testing and judgment in our lives. His story shows how God uses circumstances to reveal and deal with what lies within us.

Continuing with the tribal arrangement, God placed Ephraim on the west side: “On the west side shall be the standard of the camp of Ephraim” (Numbers 2:18). Ephraim had received a blessing of multiplication from Jacob: “his seed shall become a multitude of nations” (Genesis 48:19). This western position reveals how God brings His work to completion and fullness, just as the sun completes its daily journey in the west.

Finally, the tribe of Dan occupied the north: “The camp of Dan shall be on the north side” (Numbers 2:25). The name Dan means “judge,” establishing the north’s connection with God’s judgment and authority. This positioning teaches us how God’s authority works in our lives through judgment to accomplish His purpose.

The Language of Direction: Hebrew and Greek Insights

The original Hebrew and Greek words for directions provide deeper insight into their spiritual significance. Each directional term carries meaning that illuminates how God uses these patterns to accomplish His purpose in our lives.

The Hebrew word for north, tsaphon (צָפוֹן), derives from a root meaning ”to hide or treasure up. ” God reveals this connection through Solomon’s instruction to ”lay up (tsaphan) my commandments with thee” (Proverbs 7:1). Just as precious things are carefully stored until the right moment, so God’s judgments from the north are released according to His perfect timing. The Greek equivalent, borrhas (βορρᾶς), relates to strength and hardness, reinforcing the north’s connection to God’s unmovable authority and judgment.

The south’s Hebrew designation, negeb (נֶגֶב), literally means ”to be parched” or ”dry, ” referring to desert regions. This parching process pictures how God uses testing to reveal what lies within us, as seen powerfully when Christ was ”led up of the Spirit into the wilderness to be tempted of the devil” (Matthew 4:1). After forty days in this desert testing, angels came and ministered to Him, showing how God’s testing ultimately brings refreshing. The Greek term notos (νότος) reinforces this pattern – connecting to moisture and rain, it reveals how testing leads to spiritual renewal, fulfilling the prophet’s words: ”For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud” (Isaiah 55:10)

In Hebrew, east is mizrach (מִזְרָח), from zarach meaning “to rise or shine forth.” The Greek anatole (ἀνατολή) carries the same meaning of rising or dawning. Both terms connect directly to sunrise, reinforcing how God’s revelation dawns progressively in our lives, as “the path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18).

The Hebrew ma’arab (מַעֲרָב) for west comes from a root meaning “to grow dark,” referring to sunset. Similarly, the Greek dusme (δυσμή) means “a setting.” Rather than suggesting negative darkness, these terms speak of completion – just as each day finds completion at sunset, God brings each aspect of His work to its appointed conclusion.

These linguistic foundations reveal how God embedded spiritual meaning even in the basic terms for direction. As we study how Scripture uses these terms, their root meanings enrich our understanding of God’s working in our lives. This aligns with Solomon’s observation that “a word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11).

The North in Scripture: A Place of God’s Judgment and Authority

Scripture develops the north’s spiritual significance far beyond Dan’s initial placement. Job provides foundational insight when he declares, “He stretcheth out the north over the empty place, and hangeth the earth upon nothing” (Job 26:7), connecting the north with God’s absolute authority over creation. The Psalmist reinforces this, declaring “Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King” (Psalm 48:2), linking the north specifically with God’s kingship and throne of judgment.

The prophet Ezekiel deepens this understanding through his dramatic vision: “a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it” (Ezekiel 1:4). This appearance from the north preceded God revealing His throne and glory, showing how experiencing God’s judgment prepares us for deeper revelation of His nature.

Through Jeremiah, God reveals how He uses northern powers as instruments of His judgment: “Out of the north an evil shall break forth upon all the inhabitants of the land. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall set every one his throne at the entering of the gates of Jerusalem” (Jeremiah 1:14-15). Yet this judgment serves His redemptive purpose, for He promises restoration through this same direction: “In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers” (Jeremiah 3:18).

Isaiah illuminates the north’s significance when recording the king of Babylon’s proud boast: “I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isaiah 14:13-14). This reveals the north as the place of highest authority – a position belonging to God alone. As Isaiah further declares, “I am the LORD, and there is none else… I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things” (Isaiah 45:6-7). Through this authority, God works all things according to His will, establishing His kingdom within us.

The South: A Direction of God’s Progressive Judgment

Building on the north’s establishment of judgment, the south reveals how God’s judgment progresses to accomplish His purpose. This progression begins with Reuben’s placement on the south side of the tabernacle. Just as Reuben’s position changed through testing, the south represents how God’s judgments work progressively to transform us.

Just as He told Satan regarding Job, ”Behold, all that he hath is in thy power; only upon himself put not forth thine hand’‘ (Job 1:12), every testing from the south operates within His set boundaries. The progression of these tests follows His perfect timing, for ”to everything there is a season, and a time to every purpose under the heaven” (Ecclesiastes 3:1)

Job provides a key witness to how God uses the south for progressive testing: “Out of the south cometh the whirlwind: and cold out of the north” (Job 37:9). This verse reveals how both directions serve God’s purpose – the north establishing judgment and the south advancing that work. The progression through the south appears powerfully in Ezekiel’s prophecy when God commands him with threefold emphasis: “Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field” (Ezekiel 20:46). This repetition emphasizes the progressive nature of God’s work through this direction.

The Psalmist captures the transformative nature of God’s southern working when he prays, “Turn again our captivity, O LORD, as the streams in the south“ (Psalm 126:4). These streams in the south speak to how God’s judgments flow progressively, bringing transformation as they advance. The context reveals the joyful outcome of this work: “When the LORD turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing” (Psalm 126:1-2).

North and South: The Progression of Judgement

The distinction between the north’s judgment and south’s testing is crucial. North’s judgment establishes God’s authority, like when God told Job from the whirlwind, ”Who is this that darkeneth counsel by words without knowledge?” (Job 38:2). This judgment firmly establishes God’s sovereign rule.

South’s testing, by contrast, works progressively to reveal and purge what opposes God’s life within us. This appears when God tested Abraham: ”And it came to pass after these things, that God did test Abraham” (Genesis 22:1). Testing reveals what lies within, as Moses explained to Israel: ”to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no” (Deuteronomy 8:2).

Both judgment and testing serve God’s purpose, but in different ways. Judgment establishes His authority and right to rule, while testing progressively reveals and removes what opposes His life. As Isaiah declared, ”when thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isaiah 26:9).

North and South: The Boundaries of Judgment 

Unlike east and west which continue without end, both north and south reach definite boundaries. This natural pattern reveals important truth about God’s judgments and testing. As David observed, ”As far as the east is from the west, so far hath he removed our transgressions from us” (Psalm 103:12). Significantly, David did not say ”as far as north from south, ” because those distances are measurable and finite.

The finite nature of the north and south appears clearly in creation. Traveling north, one eventually reaches the pole and can go no further – any continued movement becomes southward. The same limitation occurs when traveling south. This natural boundary reminds us that God’s judgments and testing serve specific purposes and have appointed ends. As the prophet Isaiah declared, ”In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind” (Isaiah 27:8).

This truth brings comfort during times of judgment and testing. Job learned this when God appeared to him from the whirlwind, revealing that even his intense trials had prescribed limits. The Lord reminded him, ”Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed” (Job 38:11). Just as God sets bounds for the sea, He sets boundaries for every judgment and testing.

The finite nature of judgment appears again when God promises restoration: ”For the Lord shall not cast off for ever: But though he cause grief, yet will he have compassion according to the multitude of his mercies” (Lamentations 3:31-32). All judgment serves His purpose of transformation, leading to the prophet’s confidence: ”The Lord doesn’t enjoy sending grief or pain.” (Lamentations 3:33 CEV)

The East: The Direction of God’s Glory and Light

The east holds special significance as the direction from which God’s glory and revelation proceed. As mentioned earlier this pattern begins in creation itself when God said “And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.” (Genesis 1:16). He established the sun’s daily rise in the east as an enduring pattern teaching how spiritual light and understanding come to His people. After creating man, “the LORD God planted a garden eastward in Eden” (Genesis 2:8), and when man sinned, God placed cherubim “at the east of the garden of Eden” (Genesis 3:24), establishing the east as both the direction of divine glory and the way back to God’s presence.

Ezekiel witnessed this connection dramatically when “the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory” (Ezekiel 43:2). This appearance carried such power that “the earth shined with his glory,” showing how divine revelation illuminates everything it touches. When Israel’s disobedience caused God’s glory to depart from the temple, it moved eastward in stages, “Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.” (Ezekiel 10:18-19), yet God promised restoration would come from the same direction, as the prophet later saw the glory return “from the way of the east“ (Ezekiel 43:4).

This pattern of revelation from the east finds its ultimate fulfillment in Christ, for “in him was life; and the life was the light of men” (John 1:4). The wise men declared, “We have seen his star in the east“ (Matthew 2:2), following this light to find Him who would later declare “I am the light of the world” (John 8:12). This connects the east’s natural light with Christ as the source of all spiritual illumination.

The east’s association with God’s glory reminds us that even divine revelation serves His sovereign purpose. When the Psalmist declares, “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge” (Psalm 75:6-7), he emphasizes that all true advancement comes from God alone, not from any direction or means.

The West: Completing God’s Work and Gathering His People

The west in Scripture reveals how God brings His work to completion and gathers His people. Just as the sun completes its daily journey in the west, this direction teaches us about the fulfillment of God’s purposes. This completion pattern begins with Ephraim’s placement on the west side of the tabernacle. Through Ephraim’s blessing of multiplication and fruitfulness, the west reveals how God’s work reaches its full increase.

The west’s completion pattern demonstrates God’s sovereign control over every work’s fulfillment. Nothing reaches completion except according to His purpose and timing, for ”In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will” (Ephesians 1:11).

The west’s connection to completion appears powerfully in God’s promise to Joshua about the Promised Land: “Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast” (Joshua 1:3-4). This western boundary, marked by the setting sun, represented the full extent of their inheritance.

The Psalms connect the west to the completion of God’s praise and glory: “From the rising of the sun unto the going down of the same the LORD’s name is to be praised” (Psalm 113:3). This shows how God’s work extends throughout the whole earth, from beginning (east) to completion (west). Similarly, Isaiah declares “So shall they fear the name of the LORD from the west, and his glory from the rising of the sun” (Isaiah 59:19), revealing how God’s glory fills the entire earth as His work reaches completion.

Christ particularly connects the west to the gathering and completion of His work: “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Matthew 24:27). This gathering work culminates in His promise that “many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matthew 8:11). The progression from east to west in these verses shows how God’s revelation leads to completed gathering.

The Unified Working of All Directions

Understanding how these directions work together reveals the completeness of God’s purpose. We see this comprehensive pattern first in God’s promise to Abraham: “And the LORD said unto Abram… Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed forever” (Genesis 13:14-15). This all-encompassing view represented not just physical territory but the fullness of God’s spiritual promise.

Isaiah reveals how these directions serve God’s gathering purpose: “Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth” (Isaiah 43:5-6). Each direction receives specific commands that reveal its role in God’s complete work – the north must “give up,” showing release of judgment; the south must “keep not back,” allowing progression of judgment; while east brings forth “thy seed” and west completes the “gathering”.

The prophet Ezekiel witnessed this comprehensive working through the four living creatures: “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” (Ezekiel 1:10). These four faces, looking toward the four directions, show how God’s authority extends everywhere. Their movement according to God’s spirit – “And they went every one straight forward: whither the spirit was to go, they went” (Ezekiel 1:12) – reveals how all directions serve His sovereign purpose.

Practical Application of Directional Truth

Understanding these directional patterns transforms how we view and respond to every circumstance in our spiritual journey. Each direction reveals specific aspects of God’s work in us, helping us cooperate with rather than resist His purpose.

When facing judgment from the north, we recognize God establishing His authority in our lives. Rather than resisting these experiences, we can submit like Job who declared “He knoweth the way that I take: when he hath tried me, I shall come forth as gold” (Job 23:10). This understanding helps us yield to God’s establishing work, knowing His judgment serves His perfect purpose.

The south’s progressive testing reveals God’s transformative work advancing in our lives. Like the Psalmist, we learn to pray “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:23-24). God’s testing process accelerates our spiritual growth as each trial reveals and purges what opposes His life within us.

When divine revelation comes from the east, it brings increasing light and understanding to transform our walk with God. The prophet captured this progressive illumination: “Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward” (Isaiah 58:8). As Hosea declares, “Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning” (Hosea 6:3). Each new day presents fresh opportunities for increased spiritual understanding.

The west reminds us that God will complete what He has begun, bringing every aspect of His work to its appointed conclusion. Paul expressed this certainty: “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). When circumstances seem to hinder or delay God’s purpose, the west’s completion pattern encourages our faith to trust His perfect timing.

These directional workings ultimately point to internal spiritual realities, fulfilling Christ’s declaration that “the kingdom of God is within you” (Luke 17:20). The north’s judgment works within to establish God’s authority in our hearts. The south’s progression moves us through internal testing that reveals and purges what opposes God’s life. The east’s light illuminates our understanding of spiritual truth. The west’s gathering brings all these workings to completion in our experience.

This internal working aligns perfectly with God’s promise through Ezekiel: “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. And 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 36:26-27). Each direction serves this transformative purpose as God works to conform us to Christ’s image.

Conclusion: The Perfect Pattern

These directional patterns ultimately reveal the perfection of God’s working in every aspect of our lives. From the north’s establishment of divine authority through the south’s progressive testing, from the east’s revelation to the west’s completion, each direction serves God’s purpose of conforming us to Christ’s image.

The prophetic visions of both Daniel and Ezekiel reveal how God orchestrates all powers and movements according to His directional purposes. Daniel’s vision of the ram pushing westward, northward, and southward demonstrated how God uses even earthly kingdoms to accomplish His purpose of judgment (north), testing (south), and moving toward completion (west). Notably, the ram’s inability to push eastward aligns with our understanding that God alone brings revelation and glory from the east.

Together, these prophetic visions reveal how God maintains absolute control over all directional movements in creation. Whether through spiritual beings or earthly powers, every directional movement serves His sovereign purpose, for ”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” (Daniel 4:35).

This comprehensive understanding brings peace amidst life’s various circumstances. Whether facing judgment, testing, revelation, or completion, we recognize each experience as part of God’s perfect pattern. As Paul declared, ”we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28).

May this understanding of Scripture’s directional patterns deepen our walk with God and strengthen our faith in His sovereign working. For truly, ”of him, and through him, and to him, are all things: to whom be glory forever. Amen” (Romans 11:36)

Ezekiel 43:1–27 The Glory of the Lord Fills the Temple

[Study Aired January 13, 2025]

INTRODUCTION

Today’s study is about the Lord coming with His glory to fill His temple. As we already know, our bodies are the temple of the Lord and therefore today’s review shows us how the Lord comes to take residence in our hearts and minds.

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.

1Co 6:19  What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
1Co 6:20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

If we are to understand today’s study, then we need to know what the glory of the Lord means. The first time the glory of the Lord appeared in the Bible was in Exodus chapter 16, when the people of Israel thought that Moses and Aaron had brought them into the wilderness to kill them because of the lack of food and water. They forgot about the Lord’s mighty deliverance from their captivity in Egypt and therefore grumbled against Moses and Aaron who represent the Lord’s elect. It is against this background that the Lord appeared to the people of Israel in the cloud as follows:

Exo 16:10  And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.
Exo 16:11  And the LORD spake unto Moses, saying,

We know from the word of the Lord that the cloud represents the Lord’s elect.

Heb 12:1  Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

We can therefore say that the glory of the Lord appears in His elect.

Exo 40:34  Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.

Exo 24:16  And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.

The fact that the cloud covered mount Sinai for six days is to show us that the cloud represent the Lord’s elect since the number six is the number of man. What we also need to understand is that anytime there is the glory of the Lord in the cloud, there is the speaking of the Lord. This glory of the Lord is therefore being able to hear the voice of the true shepherd or our Lord Jesus Christ from the midst of the fire.

Deu 5:24  And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.

From the midst of the fire signifies that seeing the glory of the Lord also means being judged. At the end of the day, this is what the glory of the Lord does to us, His elect:

1Sa 2:8  He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD’S, and he hath set the world upon them.

The glory of the Lord is therefore His works in us His elect, first, and later, in another age, the rest of all humanity.

Psa 104:31  The glory of the LORD shall endure forever: the LORD shall rejoice in his works.

Isa 4:5  And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.

Hab 2:14  For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

The works of the Lord is preparing His temple, which is our bodies for Him to dwell in. The study for today which deals with the glory of the Lord filling the temple is therefore about the works of the Lord in making His elect’s hearts and minds habitable for Him to dwell in.

In the Book of Isaiah, the Lord filling His temple is preparing the way of the Lord in the wilderness. It is also the same as making straight in the desert a highway for our God. The way in the wilderness and the highway in the desert are His judgement as He comes with the spirit of His mouth and His brightness to us in our spiritual poverty (wilderness or desert). This way in the wilderness or a highway in the desert that the Lord prepares in our hearts and minds for Him to live in, is what the glory of the Lord is about. The glory is therefore His works of preparing us for a place to live in.

Isa 40:3  The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
Isa 40:4  Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
Isa 40:5 And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

Php 2:10  That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Php 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

2Th 2:14  Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

Today’s study is therefore about how the Lord comes to take residence in our hearts and minds. Specifically, it is about the glory of the Lord as He comes to fill His temple, the measurement of the altar and the offerings.

Col 1:27  To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

The Glory of the Lord Fills the Temple

Eze 43:1  Afterward he brought me to the gate, even the gate that looketh toward the east: 
Eze 43:2  And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 
Eze 43:3  And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 
Eze 43:4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 

Verses 1 and 2 show us that the glory of the Lord came from the way of the east. The east is where the sun rises in our lives. This implies the beginning of our walk with the Lord as the sun represents the Lord Jesus Christ. Our walk with the Lord starts with our lives in Babylon or the physical churches of this world before the Lord comes with the spirit of His mouth and His brightness to drag us to Himself. It is instructive to note that the first time the word “east” is used in the Bible, it has to do with the river that flows east towards Assyria (Babylon) with the river becoming the Euphrates. The next use of the word “east” has to do with the judgement we must go through because of our sins in order to assess the tree of life which represents Christ.

Gen 2:14  And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

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.

As indicated in the introduction portion of this study, the glory of the Lord is His work towards making us His habitation. It is while we are in Babylon that the Lord comes to us with His words and His judgement to cause the rising of the sun, or Christ, in our lives. The Lord’s coming with His brightness is His illumination of His words so that we can unmistakenly hear His voice as the noise of many waters. That is when our earthen vessels shines with His glory (verse 2).

In verse 3, we are reminded that the appearance of this vision is similar to the one Ezekiel had when the Lord came to destroy the city, when he had the vision by the river Chebar. This is to let us know that the vision of the glory of the Lord coming from the way of the east is for the Lord to destroy, in this case, our old man or flesh through His judgement. This destruction also includes the false doctrines, symbolized by the river Chebar, which we believed in when we were in Babylon.

Again, we are prompted to know in verse 4 that the glory of the Lord coming into the house is by way of the east. That is to say that the Lord’s work of coming to dwell in us entails the judgement of our flesh.

1Pe 4:1  Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
1Pe 4:2  That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

Eze 43:5  So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. 
Eze 43:6  And I heard him speaking unto me out of the house; and the man stood by me. 
Eze 43:7  And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. 

The glory of the Lord filling the house in verse 5 is to show us the end result of the works of the Lord in our lives, which is, Christ in you, the hope of glory.

Col 1:27  To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

When the temple was built by king Solomon and was dedicated, the temple was filled with a cloud as the glory of the Lord occupied the building. As a result, the priests could not minister.

1Ki 8:10  And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,
1Ki 8:11 So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.

As we have shown earlier, the glory of the Lord comes in a cloud. The cloud filling the temple is the glory of the Lord filling the temple. The fact that the priests could not minister when the Lord takes residence in our hearts and minds, means that we do no work. That is to say that we rest in Him, or cease from our own strivings, as the Lord does His works in us.

Heb 4:9  There remaineth therefore a rest to the people of God.
Heb 4:10  For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
Heb 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

The man standing beside Ezekiel while he hears someone speaking to Him from inside the temple in verse 6 is our Lord Jesus Christ. It is His voice that comes out of the temple to assure Ezekiel in verse 7 that it is within the temple, or our hearts and minds that His throne is, and the resting place for His feet. The Lord also assured Ezekiel that no longer will the people of Israel and their kings dishonor His holy name by acting like prostitutes, nor will they dishonor it with the dead bodies of their kings.  The people of Israel here represent the Lord’s elect. No longer acting like a harlot means that we shall not be under the sway of the harlot woman who signifies Babylon or the physical churches of this world. The Lord cleansing and establishing His throne in our hearts and minds is the same as we dwelling in the sacred place of the most high and abiding under the shadow of the Almighty.

Psa 91:1  He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.
Psa 91:2  I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.
Psa 91:3  Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.
Psa 91:4  He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.
Psa 91:5  Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;
Psa 91:6  Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
Psa 91:7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.

In verse 7, we are also told that when the Lord establishes His throne within the people of Israel, they shall not dishonor it with the dead bodies of their kings in their high places. The high places represent the place of worship of their gods. The kings here are the kings of the earth or the leaders of Babylon who had led us astray during our sojourn in Babylon with their false doctrines. When the Lord opens our eyes to see and ears to hear, we come to see these messengers as spiritually dead. Adhering to any doctrine of these false messengers means defiling our temple with the dead bodies or carcasses of these kings.

Rev 17:2  With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her (the harlot) fornication.

Rev 16:14  For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

2Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
2Co 11:14  And no marvel; for Satan himself is transformed into an angel of light.
2Co 11:15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

Eze 43:8  In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. 
Eze 43:9  Now let them put away their whoredom, and the carcasses of their kings, far from me, and I will dwell in the midst of them forever. 
Eze 43:10  Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. 

Putting their doorway by the Lord’s doorway and their doorpost by the Lord’s doorpost such that there is only a wall that separates the Lord from our brothers and sisters in Babylon in verse 8 means that the entry to serving the Lord is similar for Jerusalem which is above and that which is in bondage. The only difference between them is a wall. This wall or difference is that the worship of the Lord leads to bondage for those who serve under Jerusalem which is in bondage, while that of Jerusalem which is above leads to liberty in Christ.

Gal 4:22  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
Gal 4:23  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Gal 4:24  Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
Gal 4:26  But Jerusalem which is above is free, which is the mother of us all.
Gal 4:27  For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
Gal 4:28 Now we, brethren, as Isaac was, are the children of promise.

As stated in verse 8, the worship which leads to bondage incurs the wrath of the Lord as He comes with His judgement to consume our flesh. We, His elect, start our walk with the Lord incurring the wrath of the Lord and therefore are judged, before we are given the liberty in Christ which serves as a wall separating us from our adulterous way of worship.

Here in verse 9, we are shown that the work of the Lord is to take away our whoredom far from Him and also put away the carcasses of our kings. As we have shown earlier, the carcasses of the kings represent the false doctrines propagated by the false messengers of Christ parading as angels of light. The putting away of these is the requirement for the indwelling of Christ in us.

In verse 10, the Lord told Ezekiel, a symbol of the elect to show the temple to the people of Israel for them to be ashamed of their iniquities. Showing the temple to the Lord’s elect means measuring the temple pattern. It is therefore imperative that we come to see the pattern that was shown Moses on the mount so that we can know how the Lord builds His temple within us.

Exo 25:9  According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

Exo 25:40  And look that thou make them after their pattern, which was shewed thee in the mount.

Eze 43:11  And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. 
Eze 43:12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. 

Verse 11 is saying that we have to be ashamed of what we have done in terms of our whorish behavior to our husband Christ before we are given to know how the Lord builds His temple within us. According to verse 11, coming to know how the Lord builds His temple within us entails understanding the design of the temple, its arrangements, its exits and entrances – its entire design. It also means knowing about all its rules and regulations. We come to know the rules and regulations of the temple through studying the word of the Lord.

2Ti 2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

In verse 12, we are told that the law of the house is that the whole area on the top of the mountain all around must be holy. This whole area on the top of the mountain all around refers to our hearts and minds which must be cleansed to become holy.

1Pe 1:14  As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
1Pe 1:15  But as he which hath called you is holy, so be ye holy in all manner of conversation;
1Pe 1:16 Because it is written, Be ye holy; for I am holy.

The Altar of Sacrifice

Eze 43:13  And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar. 
Eze 43:14  And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit. 
Eze 43:15  So the altar shall be four cubits; and from the altar and upward shall be four horns. 
Eze 43:16  And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof. 
Eze 43:17  And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east. 

The altar is where our sacrifices are burnt. Spiritually, the altar represents our hearts and minds which are purified through the Lord’s judgement such that we can offer our bodies as living sacrifice to the Lord.

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.
Rom 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

We are told that the measurements of the altar are in cubits and that the cubit used in the sanctuary is different from the normal cubit used for everyday measurements. The cubits in the sanctuary is the normal cubit plus a handbreadth. The handbreadth is approximately 4 inches. This is to show us that the standard applied by the Lord to His elect, who represent His temple are higher than the standard applied to Babylon and the world. The verses below show us that the Lord’s standards for us are far higher than that of the world including Babylon.

1Jn 2:15  Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
1Jn 2:17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever.

The base of the altar was a cubit and a cubit wide. All around the edge of the altar was a rim measuring about one span. The number one signifies unity. Thus, the Lord is enjoining all His elect, to have the mind of Christ.

1Co 1:10  Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

The height of the altar is as follows: from the base on the ground to the lower ledge was two cubits high, and from the lower ledge to the upper ledge was four cubits high and a cubit wide.

The two cubits height from the base on the ground to the lower ledge signifies that the Lord is preparing us to serve as His witnesses.

2Co 13:1  This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.

The height from the lower ledge to the upper ledge being four cubits and one cubit in width means that it is the whole of the Lord’s elect (the significance of the number four) that the Lord is requiring us to have one mind and therefore serve as His witnesses.

The place where the sacrifices were to be burnt shall be four cubits and there were four horns above it. As indicated the four cubits show us that what is being discussed here pertains to the whole of the Lord’s elect. Horns signify strength as shown in the following verse:

1Sa 2:10  The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.

The four horns therefore means that the whole of the strength of the Lord’s elect is in our oneness or unity. That is when we can serve as witnesses of Christ.

1Co 1:10  Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

In verse 16, we are told that the altar hearth or fireplace shall be twelve cubits long by twelve cubits wide. This implies that it is a square. The number twelve is the number of Christ. The fireplace represents our judgement and therefore what we are being told is that the judgement of the Lord is to make us like Christ. The fact that the altar fireplace is a square is to let us know that no matter where we are coming from in terms of our background, we must all go through the Lord’s judgement to makes us like Christ. In verse 17, the upper ledge being a square affirms to us that we all go through the same experience to become like Christ.

Ecc 9:2  All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.

The upper ledge was fourteen cubits long and fourteen cubits wide. The number fourteen means spiritual progression. The judgement we face is all to help us progress spiritually. It is instructive to note that the steps to the altar faced east. This is to let us know that the rising of the sun or the Lord in our lives is through the Lord’s judgement.

2Pe 1:19  We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

The Offerings

Eze 43:18  And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. 
Eze 43:19  And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering. 
Eze 43:20  And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it. 
Eze 43:21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
Eze 43:22  And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock. 

These verses deal with the cleansing of the altar. As indicated earlier, the altar is our hearts and minds and so these verses show us what the Lord has done for the cleansing of our hearts and minds. In verse 18, we are informed that the altar is for the offering of burnt offerings and the sprinkling of blood. The burnt offerings signifies the destruction of the flesh through fire, and the sprinkling of blood is the blood of Christ which was shed for our sins. The priests from the seed of Zadok, which symbolize the Lord’s elect, are the only ones permitted to approach the Lord and minister to Him. The young bullock for our sin offering represents our Lord Jesus Christ who was offered for our sins. The bullock being young is in reference to our Lord Jesus Christ who was offered at a very young age for our sins.

Heb 10:4  For it is not possible that the blood of bulls and of goats should take away sins.
Heb 10:5  Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
Heb 10:6  In burnt offerings and sacrifices for sin thou hast had no pleasure.
Heb 10:7  Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Heb 10:8  Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
Heb 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

2 Corinthians 5:21: For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.

In Verse 20, Ezekiel was to take some of the bull’s blood, and put it on the altar’s four horns, on the four corners of the ledge, and on the rim all the way around the altar. This is to cleanse and purge the altar of sin. The spiritual reality of this verse is shown in the following:

Heb 9:21  Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
Heb 9:22  And almost all things are by the law purged with blood; and without shedding of blood is no remission.
Heb 9:23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
Heb 9:24  For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

In other words, the purification of our hearts and minds is the heavenly things themselves in Hebrew 11:23 and it is there that the Lord is cleansing us with His blood.

The body of the bullock for the sin offering must be burnt outside the sanctuary. This shows us how our Lord died outside the gate of Jerusalem to sanctify us with His blood. As Christ is, so are we. We must also go forth outside the camp of Babylon to suffer or be judged for the destruction of our flesh, for the sake of Christ.

Heb 13:10  We have an altar, whereof they have no right to eat which serve the tabernacle.
Heb 13:11  For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
Heb 13:12  Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Heb 13:13 Let us go forth therefore unto him without the camp, bearing his reproach.

Verse 22 tells us of the sacrifice of a kid of the goats without blemish for a sin offering. Again, the kid of the goats without blemish is our Lord Jesus Christ whose blood cleanses our hearts and minds.

Eze 43:23  When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish. 
Eze 43:24  And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD. 
Eze 43:25  Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish. 
Eze 43:26  Seven days shall they purge the altar and purify it; and they shall consecrate themselves. 
Eze 43:27  And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD. 

Verses 23 to 26 show us the repetitive nature of the sacrifice as part of the law of Moses. Seven days of these sacrifice means the complete period of our walk in the churches of this world or Babylon, when we were under the law of Moses.

Heb 9:25  Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
Heb 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

The eighth day represents new beginnings where we had left behind the law of Moses and are now operating under the law of the spirit of life which sets us free from the law of sin and death (law of Moses). During this period as priests of the Lord, we are to make burnt offerings upon the altar and peace offerings. As stated earlier, the burnt offering results in the destruction of the flesh. However, the peace offering is the only offering in which all three parties partake of the offering; God gets His share, the priest gets his part, and the offerer gets his part to share with “anyone who is clean”. In verse 27, we are informed that it is through the burnt offerings and the peace offerings that we are accepted by the Lord. It is as our flesh proceeds to die through the judgement of the Lord (burnt offering) and we are partaking of the word of the Lord (peace offering) that we are accepted by the Lord.

We thank the Lord for His mercy towards us, to be accepted by the Lord in this age. Amen!!

“Journey Through the Kingdom to God’s Throne” – Part 7

The Living Temple – Christ in You

[Study Aired Dec 17, 2024]

Introduction

Our journey through God’s spiritual temple reaches its pinnacle as we discover the ultimate reality – we are now God’s living temple. Throughout our studies, we’ve moved from external patterns to internal realities, following Christ’s foundational teaching that “the kingdom of God is within you“ (Luke 17:20). These physical patterns served their purpose, for “the law having a shadow of good things to come, and not the very image of the things” (Hebrews 10:1), but now give way to the spiritual reality they foreshadowed.

The transition from physical to spiritual temple reflects God’s eternal purpose. As Solomon acknowledged, “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). This profound question reveals Solomon’s understanding that the physical temple, despite its glory, could never fully contain or express God’s presence. The prophet Isaiah later reinforced this truth: “Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?“ (Isaiah 66:1).

God’s dwelling among His people progressed through distinct stages, each revealing more of His ultimate purpose. First, He walked with Adam in the garden, showing His desire for direct communion: “And they heard the voice of the LORD God walking in the garden in the cool of the day” (Genesis 3:8). After sin was revealed, He established patterns of approach through the first sacrifices: “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them” (Genesis 3:21). Later, He dwelt in the tabernacle, a movable tent that accompanied Israel’s journeys: “And let them make me a sanctuary; that I may dwell among them“ (Exodus 25:8), “In all their journeys when the cloud was taken up from over the tabernacle, the children of Israel went onward“ (Exodus 40:36-37). The temple followed, providing a fixed location for His presence: “I have surely built thee a house to dwell in, a settled place for thee to abide in forever“ (1 Kings 8:13). Yet each stage pointed toward a fuller reality – God dwelling within His people through Christ.

The Foundation of Living Temple Reality

Christ Himself laid the foundation for this understanding when He declared, “Destroy this temple, and in three days I will raise it up“ (John 2:19). John explains, “But he spake of the temple of his body“ (John 2:21). This declaration marked a radical shift in understanding temple reality. No longer would God’s presence be confined to physical buildings but would dwell in living temples – first in Christ’s physical body, then in His spiritual body, the church. As Paul declares, “Now ye are the body of Christ“ (1 Corinthians 12:27).

This transition fulfills God’s eternal purpose revealed progressively through Scripture. When David proposed building a temple, God sent Nathan with this response: “Go and tell my servant David, Thus saith the LORD, Shalt thou build me a house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle” (2 Samuel 7:5-6). God’s question suggests that His ultimate dwelling would transcend physical structures.

The prophets increasingly emphasized this spiritual reality. Ezekiel saw a temple with supernatural dimensions through divine vision: “In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south” (Ezekiel 40:2). The dimensions he recorded were extraordinary – “five hundred reeds” for the courts (Ezekiel 42:16-20), approximately one mile, far exceeding any physical structure. Most significantly, he described a miraculous river flowing from this temple: “Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward” (Ezekiel 47:1), which grew supernaturally without tributaries to become “waters to swim in, a river that could not be passed over” (Ezekiel 47:5). Haggai promised that “the glory of this latter house shall be greater than of the former“ (Haggai 2:9), a prophecy fulfilled not in Herod’s temple but in Christ and His church. Malachi foresaw a time when “in every place incense shall be offered unto my name, and a pure offering” (Malachi 1:11), indicating worship would extend beyond Jerusalem’s temple.

The Physical Temple Pattern

Understanding our identity as God’s living temple requires grasping how physical temple patterns reveal spiritual realities. Paul teaches this principle: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made” (Romans 1:20). The physical temple’s structure, furnishings, and service all teach spiritual truths about our function as living temples.

The temple’s three main sections – outer court, holy place, and most holy place – picture aspects of spiritual experience. The outer court represents initial approach to God through Christ’s sacrifice. The holy place speaks of daily spiritual service and communion. The most holy place reveals intimate fellowship with God. In living temples, these areas represent progressively deeper experiences of Christ’s life within us.

The temple’s furnishings likewise reveal spiritual functions. The brazen altar pictures Christ’s cross worked out in our experience, for “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Galatians 2:20). The laver represents cleansing by God’s Word, “That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26). The golden lampstand shows how we should shine with Christ’s light, for He declared, “Ye are the light of the world” (Matthew 5:14).

These patterns find fulfillment as we function as God’s temples. The showbread pictures feeding on Christ as living bread. “And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.” (Mark 14:22). The incense altar represents our prayers ascending to God. “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” (Revelation 8:3-4). Even the ark of the covenant, with its mercy seat where God’s presence dwelt, shows how Christ now dwells in our hearts through faith. Understanding these patterns helps us function properly as living temples.

The Two-fold Temple Reality

Having seen how physical temple patterns reveal spiritual truth, we now understand that God’s temple reality manifests in two dimensions – individual and corporate. Paul reveals the individual aspect: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” (1 Corinthians 6:19). Yet he also emphasizes the corporate dimension: “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ“ (1 Corinthians 12:12). Both truths must be held together to understand our full identity as God’s dwelling place.

This individual temple reality begins through Christ’s indwelling, what Paul calls “Christ in you, the hope of glory” (Colossians 1:27), bringing both privilege and accountability. “So then every one of us shall give account of himself to God.” (Romans 14:12). As individual temples of God, we must maintain purity, for “if any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are“ (1 Corinthians 3:17). Yet this holiness flows not from our efforts but from Christ’s life within, “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13).

Yet God’s ultimate purpose extends beyond individual temples to form one corporate dwelling place. Peter declares, “Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). Each believer functions as a living stone, carefully fitted with others to form God’s house, fulfilling His eternal purpose to dwell among His people.

Paul elaborates this corporate reality: “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are 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 a holy temple in the Lord: In whom ye also are builded together for a habitation of God through the Spirit” (Ephesians 2:19-22). This passage reveals how individual temples become one dwelling – we share citizenship in God’s household, rest on Christ as our foundation, grow through relationships with one another, and fulfill God’s purpose as His corporate habitation. Having seen both individual and corporate aspects of temple truth, we must understand how Christ makes this reality possible through His indwelling presence.

The Living Reality of Christ’s Indwelling

Christ dwells within each believer individually through His Father’s spirit, enabling us to function as God’s temple both personally and corporately. Jesus explained this profound reality: “At that day ye shall know that I am in my Father, and ye in me, and I in you“ (John 14:20). This indwelling fulfills what the Old Testament pictured when God’s presence dwelt between the cherubim above the mercy seat: “And there I will meet with thee, and I will commune with thee from above the mercy seat” (Exodus 25:22).

The prophets foresaw this internal reality. Through Isaiah, God promised: “Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine… I will pour my spirit upon thy seed, and my blessing upon thine offspring: And they shall spring up as among the grass, as willows by the water courses. One shall say, I am the LORD’s; and another shall call himself by the name of Jacob” (Isaiah 44:2-5). This pouring out of God’s spirit transforms us into fitting vessels for His presence.

This indwelling transforms our daily life and service. Just as the physical temple had continuous service, our lives manifest constant spiritual activity through Christ’s life within. The perpetual light of the lampstand teaches us to maintain spiritual illumination through God’s Word: “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life” (Proverbs 6:23). The continual showbread reveals our need for constant feeding on Christ, who declared: “I am the bread of life: he that cometh to me shall never hunger” (John 6:35). The perpetual incense pictures unceasing prayer and communion, as Paul instructs: “Pray without ceasing” (1 Thessalonians 5:17).

This transformation enables proper temple function through Christ’s strengthening: “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith“ (Ephesians 3:16-17). The word “dwell” here indicates permanent residence – Christ settling down to live within us permanently. This permanent indwelling enables proper corporate expression of temple life.

The Corporate Function

The temple’s corporate reality requires proper relationships and function. Paul explains how this works: “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“ (Ephesians 4:16). Each member contributes to the growth and function of God’s living temple.

This corporate reality manifests particularly when believers gather. Paul describes this living temple expression: “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying“ (1 Corinthians 14:26). Each member supplies what the Spirit provides through Christ’s indwelling life.

God’s word guides how we function together: “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Colossians 3:16). This mutual ministry builds temple reality as each part functions properly.

Unity in this corporate temple comes through submission to Christ’s headship: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment“ (1 Corinthians 1:10). Christ directs His temple through those yielded to His Spirit, “Endeavouring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3).

The prophet Malachi saw this functioning fellowship: “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). Through mutual submission and proper order, we maintain the temple’s corporate expression as God intends. Yet this corporate temple reality must be tested and proven through trials.

The Testing of Temple Truth

God tests and proves temple reality through various trials, refining us for His purpose. As Peter explains, “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” (1 Peter 1:7). These trials authenticate our temple function.

The prophets understood this refining process. The prophet Jeremiah described it: “Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?” (Jeremiah 9:7). God’s judgment purifies, as Habakkuk witnessed: “Thou art of purer eyes than to behold evil, and canst not look on iniquity” (Habakkuk 1:13). Isaiah reinforces this truth: “And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin“ (Isaiah 1:25). This process produces a temple fit for His presence.

Through testing, we learn dependence on Christ’s indwelling life rather than our own strength. David testified, “It is good for me that I have been afflicted; that I might learn thy statutes“ (Psalm 119:71). Paul’s experience confirms this purpose: “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh… For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness“ (2 Corinthians 12:7-9).

This purifying work prepares us for fuller temple function. Just as metal must be refined for sacred use, trials prepare us for divine service. Every circumstance serves God’s purpose of conforming us to His temple design. Through this testing and proving process, God establishes His authority in and through His temple people.

Kingdom Authority Through Temple Reality

Understanding our identity as God’s temple brings spiritual authority. Jesus declared, “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you” (Luke 10:19). This authority flows naturally from Christ’s indwelling presence.

Yet this authority operates only through submission to God’s will. James reveals this principle: “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7). Our authority functions as we yield to Christ’s life within. As Paul testified, “I can do all things through Christ which strengtheneth me“ (Philippians 4:13).

This authority manifests both individually and corporately. Paul describes the corporate dimension: “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God“ (Ephesians 3:10). Together we display God’s wisdom and authority. The prophet Isaiah foresaw this authority: “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD” (Isaiah 54:17). While we now experience this authority through Christ’s indwelling, an even greater manifestation awaits us.

Future Glory and Present Experience

While we now experience temple reality spiritually, we anticipate an even fuller manifestation. John’s vision reveals this ultimate reality: “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it“ (Revelation 21:22). The prophet Haggai foresaw this progression: “And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts” (Haggai 2:7). Physical patterns give way to pure spiritual reality.

Yet this future hope transforms present experience. John declares, “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“ (1 John 3:2). The prophet Hosea glimpsed this progressive work: “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). Each experience of His presence prepares us for fuller manifestation. This future hope transforms how we live now as God’s temple.

Living as God’s Temple

The reality of being God’s temple transforms every aspect of life. As Isaiah describes: “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please“ (Isaiah 55:10-11). Like rain saturating soil, temple truth permeates our entire existence.

This affects how we handle daily responsibilities. Paul instructs, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God“ (1 Corinthians 10:31). Even mundane activities become opportunities for temple service. The prophet Zechariah foresaw this sanctification of daily life: “In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD” (Zechariah 14:20).

Our relationships change as we recognize others as potential or actual temples of God. Paul teaches, “Let us therefore follow after the things which make for peace, and things wherewith one may edify another“ (Romans 14:19). Our interactions should contribute to temple building and growth.

Our speech and thoughts must align with temple reality. David prayed, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight” (Psalm 19:14). Paul elaborates: “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers“ (Ephesians 4:29). Even our inner life must reflect the temple’s holiness: “Finally, brethren, whatsoever things are true, whatsoever things are honest… think on these things” (Philippians 4:8).

Even trials take on new meaning through temple understanding. James counsels, “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience“ (James 1:2-3). Every circumstance serves God’s purpose of conforming us to His temple design. This transformed life expresses itself through specific temple actions.

Temple Actions

Living as God’s temple brings specific actions. Peter declares, “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light“ (1 Peter 2:9). This priestly function requires faithful service.

We must maintain temple purity through constant cleansing. John writes, “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). This cleansing preserves temple function and fellowship. The prophet Isaiah experienced this purification: “Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged“ (Isaiah 6:6-7).

Our action includes representing God accurately to others. Paul states, “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:20). As living temples, we manifest God’s presence and nature to the world.

These combined truths complete our understanding of living temple reality. Through yielding to Christ’s indwelling life, we fulfill God’s eternal purpose of dwelling among His people, both individually and corporately. May we walk worthy of this high calling, manifesting His presence and glory in every aspect of life. Having seen how temple truth manifests in action, we can now grasp the full scope of God’s purpose.

Conclusion: Living Reality

Through our journey into God’s spiritual temple, we’ve seen His eternal purpose unfold – to dwell in and among His people through Christ. What began in pattern and shadow finds fulfillment in living reality. The prophet Zephaniah foresaw this: “The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing” (Zephaniah 3:17).

This indwelling presence empowers us for divine purpose, as God declared through Isaiah: “This people have I formed for myself; they shall shew forth my praise” (Isaiah 43:21). Like branches abiding in the vine, we bear fruit through His life within us. Our commission flows from this reality – to manifest His presence and declare His glory to all creation.

As living temples, we carry Christ’s presence wherever we go, commissioned to extend His kingdom through the power of His indwelling life. This is not our work but His, “being predestinated according to the purpose of him who worketh all things after the counsel of his own will“ (Ephesians 1:11). His presence in us accomplishes His eternal purpose, until all creation knows “all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all“ (Corinthians 15:28).

I am the true vine, and my Father is the husbandman. 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. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye love one another. John 15:1-17

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. Mark 16:15-18

“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.

[Study Aired October 3, 2022]

Exo 25:1  And the LORD spake unto Moses, saying, 
Exo 25:2  Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 
Exo 25:3  And this is the offering which ye shall take of them; gold, and silver, and brass, 
Exo 25:4  And blue, and purple, and scarlet, and fine linen, and goats’ hair,
Exo 25:5  And rams’ skins dyed red, and badgers’ skins, and shittim wood, 
Exo 25:6  Oil for the light, spices for anointing oil, and for sweet incense, 
Exo 25:7  Onyx stones, and stones to be set in the ephod, and in the breastplate. 
Exo 25:8  And let them make me a sanctuary; that I may dwell among them. 
Exo 25:9  According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

Introduction

This chapter and the subsequent ones show us how to build the temple or the house of God. As we are aware, this house of God is our body.

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.

Individually, each of us represent a lively stone that the Lord is using to build a collective spiritual house with Jesus as the foundation to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

1Pe 2:5  Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
1Pe 2:6  Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

As we know, we come to understand spiritual reality through the things that are made. When one stands at the edge of a stream or a river, one can see smooth, small and rounded stones at the bottom of the river or at the edges. These stones used to be large rocks which, through the passage of a flowing river or stream over them for several years, have gradually been broken down into small, smooth and rounded stones of various sizes. These stones serve as free and ready-made materials for building houses in the rural communities where they cannot afford using stone crushers or any technology.

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:

Spiritually, we are these lively stones which through the work of a flowing river or stream, that is, the word of the Lord or Jesus Christ, have been broken down into small pieces (destruction of our proud old man) to be used to build the Lord’s temple.

Joh 15:3  Now ye are clean (broken down) through the word (the river passing over us) which I have spoken unto you.

It is insightful to note that those who make use of these stones are those who are poor. They are those in the villages who use these stones to build houses. We are those who are spiritually poor and make use of these stones at no cost. When we stand at the edge of a stream or river, we can never see that a flowing river or stream is having an impact on the rocks. However, after many years, we see the work of the river or stream. In a similar vein, we may not see what the Lord is doing through the trials He is taking us through now, but after many years, we can see that we are gradually being perfected!!  Oh, that men will see the wonderful works of the Lord!!

Psa 107:31  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
Psa 107:32  Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.

One songwriter being amazed by the wonderful works of the Lord, puts it this way:

God Moves in a mysterious way
His wonders to perform
He plants His footsteps in the sea
And rides upon the storm.

Let us therefore have confidence that what He starts, He is able to finish!! With this in mind, let us now take a closer look at how the Lord is building His house through us as follows:

Materials used in Building the Lord’s House

Exo 25:1  And the LORD spake unto Moses, saying,
Exo 25:2  Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.

We are to bring the Lord an offering for the building of His house. This offering is our bodies as living sacrifices, holy and acceptable to the Lord which is our spiritual worship.

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.
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

As indicated in Exodus 25:2, this offering of our bodies as a living sacrifice is to be done willingly. We know from the scriptures that it is the Lord who makes us willing to do anything, both good and evil. If we are left to ourselves, we cannot ever offer any sacrifice to the Lord.

Php 2:13  For it is God which worketh in you both to will and to do of his good pleasure.

Joh 15:4  Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
Joh 15:5  I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

Every man giving an offering willingly in verse 2 therefore means that it is the Lord who is building His house by making us willing to offer our bodies as living sacrifices holy and acceptable to the Lord. This is what we are to offer willingly to the Lord:

Exo 25:3  And this is the offering which ye shall take of them; gold, and silver, and brass, 
Exo 25:4  And blue, and purple, and scarlet, and fine linen, and goats’ hair, 
Exo 25:5  And rams’ skins dyed red, and badgers’ skins, and shittim wood, 

The gold, silver and precious metals that we are to offer refer to the wisdom and understanding we have received from the Lord through His words.

Eze 28:4  With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:

This means that to take away gold and silver means to take away the understanding and wisdom of the word of the Lord. This is what has happened to Babylon, the church system of the world.

2Ki 14:14  And he took all the gold and silver, and all the vessels that were found in the house of the LORD, and in the treasures of the king’s house, and hostages, and returned to Samaria.

In building the House of the Lord, therefore, we are to have the mind of Christ which is His wisdom and understanding of His words.

In addition to wisdom and understanding, we are told in verse 4 to offer blue, purple, scarlet, fine linen and goat’s hair. In order to understand the meaning of these items, we need to comprehend how they are used in the tabernacle. An artistic impression of the tabernacle is shown at the URL below:

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All these items mentioned in verses 4 and 5 are to be used in the outer covering of the tabernacle or the temple of God. These coverings are what outsiders see. It is our righteousness people see. If we are to build the house of God, then we must possess the righteousness of Christ. That is what people see that we are indeed the temple of God. The items mentioned, apart from the colors, therefore signify our righteousness of the saints in Christ as shown by the significance of fine linen which is one of the items mentioned.

Rev 19:8  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.

The colors blue, purple and scarlet signify all those in whom the Lord’s spirit is working to transform them from the first Adam to the last Adam, who is Christ. In conclusion, what we are being told in verses 3 to 5 is that the offering of those whom the Lord’s spirit is transforming from the first Adam to Christ, the last Adam, is our bodies which we must offer as a living sacrifice, holy and acceptable to God. As we are aware, this offering of our bodies as living sacrifices is the righteousness of the saints which comes through the Lord’s judgment of our old man.

Isa 26:8  Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.
Isa 26:9  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

Exo 25:6  Oil for the light, spices for anointing oil, and for sweet incense,

The oil for the light and the spices for anointing oil all refer to His spirit which is His words. Our obedience to His words produces the sweet incense before the Lord.  All of these are required to build the house of God. We need to note that all of these items mentioned are available only to the priest who represents the elect.

Num 4:16  And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.

2Ch 29:11  My sons, be not now negligent: for the LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense.

Apart from the elect (the priests), all others are not given to receiving spices for anointing oil and sweet incense. The following scriptures show us who is qualified to offer incense to the Lord.

Luk 1:5  There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
Luk 1:6  And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 
Luk 1:7  And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 
Luk 1:8  And it came to pass, that while he executed the priest’s office before God in the order of his course, 
Luk 1:9  According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. 
Luk 1:10  And the whole multitude of the people were praying without at the time of incense.

In Luke 1:6, we are given the qualifications of those who are qualified to offer incense before God. They are those who are righteous before God and walk in all His commandments and ordinances of the Lord blameless. What we need to understand is that our righteousness comes from the Lord. He works within us to be able to walk blameless before God. The fact that they had no child in verse 7 affirms to us that they represent Jerusalem which is above and is currently barren.

Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 
Gal 4:26  But Jerusalem which is above is free, which is the mother of us all. 
Gal 4:27  For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

It is also insightful to note that apart from the elect or the priests, all others worship outside as noted in Luke 1:10. The multitude worshiping outside represent Jerusalem which is in bondage with her children which is the same as Babylon, the harlot.

Exo 25:7  Onyx stones, and stones to be set in the ephod, and in the breastplate. 

An ephod is included among the litany of sacred garments to be worn by the priests. Two onyx stones are to be mounted in gold and fastened on the ephod’s shoulder pieces. These stones are to be engraved with the names of the 12 tribes of Israel with six names on one and six on the other. These stones represent the elect and our works as we are mounted in the word of the Lord and fastened to the Lord’s shoulder. This means that we are carried on the shoulders of the Lord. Being carried on the shoulder means that it is the Lord who does the work – we are only resting on His shoulders as He does the walking (leads us).

Luk 15:4  What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 
Luk 15:5  And when he hath found it, he layeth it on his shoulders, rejoicing.

Building According to the Pattern Shown

Exo 25:8  And let them make me a sanctuary; that I may dwell among them.

Since we are the temple of God, the sanctuary we are to make for Him is to be cleansed from all that offends from within us so that the Lord will come and sit in the throne of our hearts. This cleansing is the work of the Lord. We have made His sanctuary a den of thieves, but the Lord will surely cleanse His temple if we are called and chosen.

Mar 11:15  And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 
Mar 11:16  And would not suffer that any man should carry any vessel through the temple. 
Mar 11:17  And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.

Exo 25:9  According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

This cleansing of our temple to make the Lord a sanctuary can only be accomplished if we are to follow after the pattern of the tabernacle that the Lord is showing us in His words.

Heb 8:5  Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

We cannot disregard what the Lord is showing us about how to build His temple, which is our bodies. In the Bible, there are examples of those who did not follow the pattern the Lord has shown them and suffered the wrath of the Lord.

Lev 10:1  And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.
Lev 10:2  And there went out fire from the LORD, and devoured them, and they died before the LORD.

Let us now focus on the patterns that the Lord has shown us regarding how to make Him a sanctuary or build His temple. One of the first things we have learned from the Lord when we left Babylon is that it is the spirit that gives life; the flesh profits nothing.

Joh 6:63  It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

The Lord has shown us that it is the spirit which gives life. All others do not give life. What this means is that behind the letter of the word is the Lord speaking to us in the spirit. Without understanding what the Lord is saying spiritually, we will not build according to the pattern and therefore are doomed to fail spiritually. In building the Lord’s temple, we must be able ministers of the spirit of the words of the Lord which gives life. Ministering in the spirit is therefore building according to the pattern we have been shown by the Lord.

2Co 3:6  Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

Building according to the pattern also means we must focus our attention on the lost sheep of the house of Israel. This is what the Lord instructed His disciples to do – to go to the lost sheep of the house of Israel.

Mat 10:5  These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
Mat 10:6  But go rather to the lost sheep of the house of Israel. 
Mat 10:7  And as ye go, preach, saying, The kingdom of heaven is at hand.

Mat 15:24  But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

The question is, “Who are the lost sheep of the House of Israel?” To understand who the lost sheep are, let us take a look at the following:

1Pe 2:25  For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Luk 15:3  And he spake this parable unto them, saying, 
Luk 15:4  What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 
Luk 15:5  And when he hath found it, he layeth it on his shoulders, rejoicing. 
Luk 15:6  And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
Luk 15:7  I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

This is what Jeremiah also has to say about the lost sheep of the house of Israel.

Jer 50:6  My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.
Jer 50:7  All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the LORD, the habitation of justice, even the LORD, the hope of their fathers. 
Jer 50:8  Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.

As Peter said, we are the lost sheep of the house of Israel. In other words, the lost sheep represents those who have come to know that they are spiritually poor and that the church system of this world (ninety-nine sheep or Babylon) cannot help them. As a result, they have come out of Babylon. This was the experience of the prodigal son who wasted his father’s resources but later came to know that He was the worst sinner and therefore came out of Babylon. We are therefore called to minister to those who have come to realize their sinful state and are depending on the Lord. This is the church of the firstborn to whom we are sent.

Luk 15:11  And he said, A certain man had two sons: 
Luk 15:12  And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 
Luk 15:13  And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 
Luk 15:14  And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 
Luk 15:15  And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 
Luk 15:16  And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 
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.

The statement in Luke 15:17 that the prodigal “came to himself” means that he came to see that he was spiritually poor. The other brother represents the ninety-nine sheep who need no repentance. These represent Babylon out of which we admonished to come.

Someone may ask, “Didn’t the Lord command the disciples to go into the world and preach the gospel which has nothing to do with the lost sheep of the house of Israel?”

Mar 16:15  And he said unto them, Go ye into all the world, and preach the gospel to every creature.
Mar 16:16  He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
Mar 16:17  And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 
Mar 16:18  They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

To understand what the Lord is saying, let’s take a look at how the word of the Lord defines the word “world”.

Joh 1:9  That was the true Light, which lighteth every man that cometh into the world.
Joh 1:10  He was in the world, and the world was made by him, and the world knew him not.
Joh 1:11  He came unto his own, and his own received him not. 
Joh 1:12  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 
Joh 1:13  Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 

As we can see from John 1:10-11, ‘He came to His own, and his own did not receive him’ is the same as ‘he came to the world and the world knew him not’. This means that the world and His own (the lost sheep of Israel) are the same. We are the lost sheep (His own) who rejected Him but later received Him and became the sons of God (John 1:12). We know that Jesus’ ministry was centered around Israel and that he didn’t travel around the world. The world as spoken by Jesus therefore refers to the lost sheep of Israel. This is confirmed by the following verses: 

Joh 8:25  Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. 
Joh 8:26  I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. 

Rom 10:18  But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

If we are to build according to the pattern, then we must not waste our time ministering or preaching to the people of this world, including Babylon. Our focus must be on the lost sheep of the house of Israel. That is why we are commanded not to pay attention to a “heretick after the…second admonition”. ‘An heretick’ is one who belongs to the ninety-nine sheep or Babylon who is blinded by his false doctrines, such that he thinks he is spiritually rich.

Tit 3:10  A man that is an heretick after the first and second admonition reject;

Another pattern we have been shown by the Lord in building His house is that we must not neglect the assembling of the saints as some are in the habit of doing.

Heb 10:24  And let us consider one another to provoke unto love and to good works: 
Heb 10:25  Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 

We need revelation from the Lord to know the important role the church plays in helping us to present our bodies as living sacrifices. It is through what every joint supplies that we are able to make a sanctuary for the Lord. That is when we become mature in the things of God and are not blown about by every wind of doctrine. This is because the church is the pillar and ground of the truth. Many have downplayed the role of the church in their spiritual development and have pierced themselves with many sorrows.

1Ti 3:15  But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

Eph 4:11  And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 
Eph 4:12  For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 
Eph 4:13  Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 
Eph 4:14  That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 
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. 

Another pattern that we have been shown is that we do not build the Lord’s house in our own strength. We need to learn to rest in the Lord. Scriptures tell us that those who ministered before the Lord in the inner court were not to wear anything made of wool that would cause them to sweat. Sweat signifies man’s effort!! 

Eze 44:16  They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.
Eze 44:17  And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within. 
Eze 44:18  They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.

In building the Lord’s temple, we have to rest in the Lord and let Him do His work in us. Resting means ceasing from our own strivings.

Heb 4:6  Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
Heb 4:7  Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 
Heb 4:8  For if Jesus had given them rest, then would he not afterward have spoken of another day. 
Heb 4:9  There remaineth therefore a rest to the people of God. 
Heb 4:10  For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 
Heb 4:11  Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

If we are to build according to the pattern, then we must leave Babylon!! Many of us have left Babylon physically but are still under the sway of Babylon because we are still finding it difficult to let go of some of its delicacies – false doctrines, worldly wisdom, traditions, etc.

Rev 18:4  And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
Rev 18:5  For her sins have reached unto heaven, and God hath remembered her iniquities.

Jer 50:8  Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks. 

May the Lord help us to continue to build on the foundation He has laid so that we can make a sanctuary for Him with our bodies as we will continue to build according to His pattern!! Amen!! 

Video Links

Rev 21:13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
Rev 21:14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
Rev 21:15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
Rev 21:16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

Introduction

As we saw in our last study, this city is, Lord willing, you and me, “the bride the Lamb’s wife”. We saw that as the bride and wife of the Lamb, we are secured by “a wall great and high”, which is “the doctrine of Christ” (2Jn 1:9).

Rev 21:12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

Why would those who are “the bride the Lamb’s wife” have upon their twelve gates the names of the twelve tribes of the children of Israel? The reason God’s elect have the names of the twelve tribes is that they are “the Israel of God” (Gal 6:15-16) and are part of “the commonwealth of Israel”.

Eph 2:11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
Eph 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

God’s elect were “in time past Gentiles”. What are they now?

Eph 2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

Just how near does “the blood of Christ” make these Ephesians who were in time past “Gentiles in the flesh.” Are they near enough to be called “the holy Jerusalem, the bride the Lamb’s wife”? What do the scriptures teach?

Eph 2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
Eph 2:15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; f or to make in himself of twain one new man, so making peace;
Eph 2:16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Both physical Jews and physical Gentiles are now both made one, because God is not saving mankind via a dual channel of a physical chosen people along with a spiritual chosen people. The way God is reconciling both Jews and Gentiles to Himself is “in one body by the cross” by “making of twain one new man”, not by making twain of twain.
What does this have to do with “the holy Jerusalem, the bride the Lamb’s wife” with “a wall great and high, and the twelve gates with the names of the twelve apostles”?

Rev 21:12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

It has everything to do with this city whose wall is “great and high”. That great high wall is constructed of the rejected doctrines of our Lord, and His Word. It is Christ’s doctrines which keep “that which is defiled” out of His body, which body is this holy Jerusalem. The doctrine that he is “making of twain one new man… that He might reconcile both Jews and Gentiles unto God in one body” is only one of those doctrines which make up the great and high wall of that holy Jerusalem, who is the bride the Lamb’s wife. The whole orthodox Christian world ridicules this doctrine, insisting instead that God has both a physical and a spiritual chosen people through whom He will reconcile a few of humanity. God on the other hand does not even consider physical descent as a factor in determining who is and who is not a Jew. This holy Jerusalem has no one in it who believes contrary to this Truth:

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.

This holy Jerusalem and its great high wall is made up only of those who are Jews inwardly, and whose circumcision is that of the heart in the spirit.
Add to that doctrine the doctrine of loving your enemies, turning the other cheek, wives submitting themselves to their husbands, as unto the Lord, women not teaching in the church, and following Christ’s example of refusing to keep the established traditions of His day, and the wall of the holy Jerusalem is indeed “great and high”.

Isa 55:8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
Isa 55:9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

So we now know what a great high wall does. It protects those who are within that wall.
What more does our Lord want us to know about this “great high wall” which protects the holy Jerusalem, the Lamb’s wife?

Rev 21:13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

Remember that this holy Jerusalem is “the bride the Lamb”s wife”. There are three numbers with which we are dealing as we read of the description of ourselves as this holy Jerusalem. Those three numbers are three, four and twelve. We will be reminded of the spiritual significance of both the numbers three and four, but the number twelve dominates our thoughts as we read and hear the description of this great city. Let’s go back to verse 12 to demonstrate how many times the holy spirit repeats, for our benefit, the number twelve in this one verse:

Rev 21:12 And [ the Lamb’s wife] had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

The four sets of three gate on the four walls of this city are the twelve gates mentioned here in verse 12. So regardless of how you approach this city, there will be three gates through which all who come into her must pass. As we have demonstrated, the spiritual significance of this number three is the process of judgment which our Lord is working with mankind. It is demonstrated by the three judgment harvest seasons of ancient Israel. Passover, Pentecost and Tabernacles and the last great day. These three harvests complete the ingathering of all people to our Lord.
Egypt was in “thick darkness” for three days, as Egypt was being judged. Jonah was in the belly of the great fish for three days and three nights as he was being judged for his disobedience. Saul of Tarsus was blind for three days while he was being judged for persecuting the disciples of Jesus. Of course we continue being judged, but the number three always reminds us of the process of being judged. This “revelation of Jesus Christ” comes to us in three stages, called ‘seven seals’, ‘seven trumpets’, and ‘the seven last plagues of the wrath of God’.
The fact that the city is four square reveals to us that this city will, in time, encompass the whole of God’s elect. Four is the number that speaks of “the four quarters of the earth, the four winds of heaven and the four beasts around the throne of God. Each case speaks of the whole of each.
But the number which is stamped upon every part of this city, and which is mentioned most in relationship to the holy Jerusalem as the wife of the Lamb, is the number twelve.

Rev 21:14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

Now let’s place verse 12 beside this 14th verse, and see just how prominent is this number twelve as it relates to “the Lamb’s Wife”.

Rev 21:12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

So now besides the twelve gates, the twelve angels, and the twelve tribes of the children of Israel, here in this 14th verse we are told that we, as this holy Jerusalem, the wife of the Lamb, have twelve foundations named after the twelve tribes of Israel. But that is just the beginning of the application of this number twelve to us as this city.

Rev 21:15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

You and I, “the Lamb’s wife”, are measured with “a golden reed”. The holy Jerusalem as the wife of the Lamb must measure up to the exact measurements required of her. Here is this same statement as it is presented to us in the Old Testament. Here is how careful God is in the construction of this city where he dwells.

Exo 25:8 And let them make me a sanctuary; that I may dwell among them.
Exo 25:9 According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.
Exo 25:37 And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.
Exo 25:38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold.
Exo 25:39 Of a talent of pure gold shall he make it, with all these vessels.
Exo 25:40 And look that thou make them after their pattern, which was shewed thee in the mount.

“The pattern which was shown you in the mount” is a type of our pattern, Christ. He is our city, our wall, our going out and our coming in. He is “the pattern shown us in the mount”. He is both the golden reed and the pattern by which we are all measured.
Here is how Christ explains all of this to Ezekiel:

Eze 43:10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
Eze 43:11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.
Eze 43:12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.

“If they be ashamed of all that they have done” means they will not be shown “the form or the house” if they are not ashamed of all they have done. Those who are seeking to make the word of God conform to the way they want to live will not be given to see “the forms thereof and the laws thereof”. Here is how Ezekiel is made to express this:

Eze 43:8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.

“Their thresholds” and “their posts” are not God’s thresholds and posts, and it is this enmity which forms the wall great and high, between the world and the Lamb’s wife, the holy Jerusalem.

Rev 21:12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

We are told this city is “foursquare”, and again we are given the number twelve and its multiples as the dimensions of the Lamb’s wife. We will discuss the spiritual meaning of the word “foursquare”, but first let us discuss why it is that the number twelve and multiples of twelve, are stamped all over the Lamb’s wife.

Rev 21:16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
Rev 21:17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel

That the angel showing this all to John is a man who is the symbol of John’s brothers in Christ and is John’s fellow servant who is keeping the sayings of this book, is made clear by telling us “the measure of a man, that is the angel”.
Since all four sides of this city are referred to as a single wall, we will do well to understand the measurements of “the length [ and] the breadth” in the same singular way. In other words, twelve thousand furlongs is the measure around the city. Since a furlong is one eighth of a mile, this gives us a city 375 miles on each of its four sides or 1500 miles going around the city. The fact that we are told that “the length and the breath and the height of it are equal, while at the same time telling us that the walls are 144 cubits, tells us that the size of the city is not even the point because this is not a city at all, it is rather “the bride, the Lamb’s wife”.
The shortest cubit to be considered Isa 18 inches. 144 cubits amounts to 216 ft high. That is the height of the walls of the city which symbolizes the Lamb’s wife. but it is not given to us in feet. I mention this only to demonstrate the absurdity of taking any of this literally. To say that the city Isa 3,000 furlongs, or 375 miles square, and then in the very next verse tell us “The length and the breadth and the height of it are equal”, being 375 miles each, seems to be asking us to believe that the wall of the city Isa 144 cubits, or 216 feet high, but the city itself Isa 375 miles high. How is it possible to have a city which Isa 375 miles high, with a wall which is only 216 feet high?
This may seem to be absurd or even, for some, to be contradictory, Nevertheless this is no different than telling us that “the lion of the tribe of Judah has prevailed to open the seals”, and then when you look to see who is opening the seals you see “a Lamb, as it it been slain…” Well, which is it? Are the seals opened by a lamb or a lion?

Rev 5:4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
Rev 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Rev 5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
Rev 5:7 And he came and took the book out of the right hand of him that sat upon the throne.

Is it a lion or a lamb? It is both, because both symbolize our Lord. The form used to symbolize our Lord is not even the point. So let’s not ask, is the city 144 cubits high, or is it 12,000 furlongs high? It is both, the wall is “144 cubits, great and high”, and the city is a high as it is long and broad; 12,000 furlongs.
It is the spiritual significance of the number twelve that is being emphasized in describing to us the Lamb’s wife. What is that meaning? Let’s look at a few Biblical uses of this number twelve.

Gen 17:20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
Gen 49:28 All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.
Luk 6:13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;

Here we have the three foundations on which the Lord works with men. First as Gentile Ishmaelites, who are Abraham’s seed, then as the physical descendants of Israel, and then as the spiritual wife of the Lamb, the twelve tribe of spiritual Israel, the holy Jerusalem whose foundations have written upon them the names of the twelve apostles. In every case it is the number twelve which is used to tells us we are dealing with a foundational precept. The foundation of the enemies of physical Israel, the foundation of the enemies of spiritual Israel, and the foundation of spiritual Israel.
Now let’s see what is said of Sarah, when, in her old age, she brought forth a manchild.

Heb 11:11 Through faith also Sara herself received strength to conceive [ Greek – katabole, foundation] seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

Here we are being told that Sarah, the wife Abraham, the wife of him who was to be the father of a seed whose numbers would be as the sand of the sea shore and as the stars of the heavens, was given to have a foundational seed. Abraham is the type and the shadow of our Lord, the true “father of the faithful”. What was this seed that Sarah was laying down? That is revealed in the previous verse:

Heb 11:10 For he looked for a city which hath foundations, whose builder and maker is God.

So Abraham is a type of Christ, the true father of the faithful.

Gal 3:7 Know ye therefore that they which are of faith, the same are the children of Abraham.
Gal 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
Gal 3:9 So then they which be of faith are blessed with faithful Abraham.

How are we to be counted as “the children of Abraham”? Here is the only way that is possible:

Gal 3:29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

This holy Jerusalem is those who are Christ’s. These are those who are the wife of Christ. They are “the Lamb’s wife”. Sarah was to be the type of this bride of Christ. Sarah was to bring forth “a city which has foundations, whose builder and maker is God”. Sarah was the type and shadow of Christ’s wife, His church, which is the foundation for the salvation of all mankind.

Eph 1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
Eph 1:19 And what is the exceeding greatness of his power to us- ward who believe, according to the working of his mighty power,
Eph 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
Eph 1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Eph 1:22 And hath put all things under his feet, and gave him to be the head over all things to the church,
Eph 1:23 Which is his body, the fulness of him that filleth all in all.

It is the church, which is His body”, which is the fullness of Christ who fills His Father who will, in His time be all in all. But this will be done “through the church”.

Eph 3:3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
Eph 3:4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
Eph 3:5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
Eph 3:6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
Eph 3:7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
Eph 3:8 Unto me, 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 what is the fellowship of the myster y, 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 manifold wisdom of God,

If we are Christ’s, we are this “city which has foundations, whose builder and maker is God”, and it is through those who are this city, the wife of the Lamb”, who will bring forth the “children of Abraham”, and who will “make all men to see what is the fellowship of this mystery. It is Christ’s wife who will bring forth children whose numbers will be “as the sand of the sea shore and as the stars of heaven”.

Gen 22:17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

Our heavenly Father sent Christ to be our foundation, and through that foundation to save all men:

Joh 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

That is what Christ is doing with His wife, this holy Jerusalem, the Lamb’s wife.

Joh 20:21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

That is the significance of the number twelve being stamped all over the Lamb’s wife. She, in Him, is a city which has foundations…” In Christ and with Christ, she is that “city which has foundations” upon which and through which “all men will be made to see what is the fellowship of this mystery… which is Christ in you the hope of glory”.

1Co 3:10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.
1Co 3:11 For other foundation can no man lay than that is laid, which is 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; and the fire shall try every man’s work of what sort it is.
Col 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
Col 1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
Col 1:28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

It is “through the church, through this “wife of the Lamb”, that Christ will accomplish the salvation of all men. It is the greatest calling that can be given to mankind, but it requires a wall great and high to be part of this city stamped with the number twelve.
Now what is the spiritual significance of the Lamb’s wife being “foursquare”. That is certainly not what any natural man is looking for in a bride.

Rev 21:16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

Where else in scripture do we see this word ‘foursquare’? The brazen altar, the breastplate of judgment and the golden altar of incense were “foursquare”.

Exo 27:1 And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits.
Exo 28:15 And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.
Exo 28:16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.
Exo 30:1 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.
Exo 30:2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.
Exo 30:3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.

What are these altars? The brazen altar is where we place our hands on the head of the sacrifice and identify completely with our sacrifice.

Exo 29:10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.

Those who know Christ, know that we are “crucified [ together] with Him”,

Rom 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

So the altar in scripture is the cross of Christ, where we lay down our life with Christ. But we are a living sacrifice. Ours is a calling to live in the service to our Lord and His work in us, even as we die daily to our old man, being crucified daily with our Lord, upon the altar of His cross.

Gal 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
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.
Rom 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

That is the spiritual significance of being “foursquare”. If we are “conformed to this world” and we are taken in by the philosophies of this world and the traditions of men, we are not spiritually “foursquare” and will not be in that city whose walls are “great and high”.

Col 2:6 As ye have therefore received Christ Jesus the Lord, so walk ye in him:
Col 2:7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
Col 2:8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments [ same Greek word translated ‘elements’ in Gal 4] of the world, and not after Christ.

What is it that most likely will keep us from “walking in Christ”? What most often keeps us from being “rooted and built up in Christ”? It is nothing less than our desire to “be conformed to this world… through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, and the example He left for us to follow in His steps”.

1Pe 2:21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

So if we follow Christ’s steps, we will “walk in Him, be rooted and grounded in Him”, and we will not be spoiled through philosophy and vain deceit, after the tradition of men, which are the rudiments of the world, which are not after Christ”. What are these “rudiments of the world”?
What is it which so concerned both the apostles Paul and Peter as keeping God’s flock from being willing to be a living sacrifice on a foursquare altar? This is too important a matter to be guessing. Those “rudiments of the world” are defined for us in Gal 4, where the exact same Greek word is translated as “elements of the world” which Peter says are used to “spoil us through philosophy and vain deceit”.
Here are at least some of these “elements of the world”:

Gal 4:8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
Gal 4:9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements [ Greek – stoicheion, same word translated ‘rudiments’ in Col 2:28] whereunto ye desire again to be in bondage?
Gal 4:10 Ye observe days, and months, and times, and years.
Gal 4:11 I am afraid of you, lest I have bestowed upon you labour in vain.

What is the example Christ left us regarding this subject? What are His footsteps concerning the traditions of His day?

Joh 5:16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
Joh 5:17 But Jesus answered them, My Father worketh hitherto, and I work.
Joh 5:18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

The golden altar of incense is where the prayers of the saints are offered up while burning frankincense. The prayers of God’s elect are always prayed only asking “Thy will be done in earth as it is in heaven.” It too, was “foursquare” for that very reason. Those who are given to come to that altar are seeking only the will of our heavenly Father.
The same is true of “the breast plate of judgment. It too, was “foursquare” for the very reason that the high priest wanted only to know what is the Lord’s will concerning any inquiry made of the Lord.

So the Lamb’s wife is said to be “foursquare” because she wants only to please her husband, the Lamb – Christ.
Next week if the Lord wills we will see what “hidden wisdom” is to be found in these verses:

Rev 21:18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.
Rev 21:19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
Rev 21:20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
Rev 21:21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.
Rev 21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

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Revelation 4:6-7 The Four Beasts – Part 1

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.

Introduction

Revelation is incremental and “line upon line, and precept upon precept.”

We have demonstrated repeatedly that the revelation of the things of the heavens is a very gradual revelation throughout scripture. In the end we come to see that the heavens in which Christ dwells, and for which He died, are the heavens of the hearts and minds of those in whom He dwells. It was through His death that He was able to cleanse those heavens.

Heb 9:23 [It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

We have gone to great lengths to demonstrate that the pattern of “the things in the heavens” has been an incremental and progressive revelation. The pattern of the tabernacle given Moses in Exodus was a tent with two rooms, “a laver of brass” and “a brasen altar.” The pattern of “the tabernacle of Moses” was not nearly as complex as the pattern for the temple which God revealed to King David.

There was no mention in Exodus of “the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof.” It was just a two-chambered tent. There was no mention in Exodus of “the courses of the priesthood.” There was only Aaron and his four sons, who soon were reduced to two sons when the two eldest sons offered strange fire to God. Here are verses which bring out these differences.

1Ch 28:11  Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat,
1Ch 28:12  And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:
1Ch 28:13  Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD.

While there was a pattern given Moses of “a laver of brass… between the tabernacle and the altar,” the phrase “brasen sea” is not to be found in the book of Exodus. That phrase first appears in 1 Chronicles, along with all the other additions to the pattern of the things in the heavens which were given to King David for the building of a permanent temple.

1Ch 18:8 Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass.

None of these additions were part of “the pattern of things of the heavens” which was given to Moses for the construction of the temporary tent tabernacle.

This is all to say that the revelation of “the heavenly things themselves” requires the “open door in heaven” through which we are given this greatly expanded understanding of “the heavenly things themselves” which “heavenly things themselves” we are told are the dwelling place of God and the location of His throne within His temple, which is within His people.

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 spirit has expanded our knowledge of the brasen sea from a “laver of brass” to a “brasen sea” and here in Revelation 4 to a “sea of glass.”  Then in Revelation 15 we are told the final detail about this sea of glass where we learn that it is a sea of glass “mingled with fire.”

Rev 15:2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, stand on the sea of glass, having the harps of God.

The revelation of the sea of glass is now complete. The sea of glass is that part of our walk which is located between the altar and the tabernacle. It is the baptism with which Christ was baptized. It is the “baptism of fire” which Christ came to bring us. It is the life we come to know if we truly desire “to know the fellowship of His sufferings and the power of His resurrection.” It is now called a ‘sea’ and not just a laver, because it will eventually encompass ‘the sea’ from whence come all men.

Luk 3:16 John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

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

Mat 20:22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
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.

That is the progressive, line upon line, precept upon precept, here a little and there a little revelation of what is the “sea of glass… between the altar and the tabernacle.” Now we are about to see that the revelation of “the four beasts round about the throne and in the middle of the throne, full of eyes before and behind” is given in the same incremental fashion.

What Are These Four Beasts?

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.

We have already seen in our previous studies that these four beasts, along with the four and twenty elders, tell us plainly who they symbolize and why they are said to be “round about the throne and in the middle of the throne.” Here is that revelation in straightforward and plain words:

Rev 5:8 And when he [Christ] 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.

Going back to what we have already covered in Revelation 1:5-6 and 2:26-27 we can bookend this question of who these beasts represent:

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,
Rev 1:6 And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.

Rev 2:26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
Rev 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

Let’s begin at the beginning and see what the scriptures reveal about these beasts before we are told who they are here in Revelation. As we view these various verses, we should be struck by the same incremental, line upon line, precept upon precept, here a little and there a little fashion of progression of the revelation of Jesus Christ which is these four beasts. When we first see them around the throne, we are not shown at first that they are four in number. In fact their numbers are not even mentioned. All we are told is that they are called cherubims who “guard the way of the tree of life.” Here is our first introduction to the concept of “the pattern of the things of the heavens.”

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.

We are told a lot about the function of the cherubims in this verse. We learn here that they are seen in conjunction with “a flaming sword”, and we are told that their function in conjunction with this flaming sword is to “keep the way of the tree of life.” Let me repeat that statement. These are those who “keep the way of the tree of life.” Those with spiritual eyes to see and ears to hear have just seen an open door in heaven here in Genesis 3:24. This “open door in heaven” is a door which reveals to us “the heavenly things themselves”, and they have heard what the ears of man cannot hear.

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.
1Co 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
1Co 2:11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
1Co 2:12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
1Co 2:13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
1Co 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

The spirit does not reveal the deep things of God to the natural man. The natural man uses human reasoning and human logic instead of the mind of the spirit. “Neither can he know them, because they are spiritually discerned.”

True spiritual discernment knows what is the true “love of the brothers” and what is the true love of God.

1Jn 5:2 By this we know that we love the children of God, when we love God, and keep his commandments.
1Jn 5:3 For this is the love of God, that we keep his commandments: and his commandments are not grievous.

Those who “keep the way of the tree of life” are those who know “the way of the tree of life.” What is that way? It is the way which obeys God’s commandments. It is the way of Christ.

Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

Christ is the way. If the cherubims “keep the way of the tree of life”, then we are being told in Genesis 3 who these cherubims are who are “round about and in the middle of the throne of God.” It is those in whom Christ lives and who obey His Father’s commandments. These cherubims are Christ in His christ. This was not revealed to our father Adam, nor was it revealed to Moses, who is used by the Lord to add to our knowledge of the things of “the heavens themselves.” Here is what we learn about these cherubims the next time we hear of them in the book of Exodus.

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.

Everything God has to say to His people He says from “the mercy seat… from between the two cherubims, symbolizing the “two witnesses” (Rev 11:3), which are upon the ark of the testimony.”

Now our knowledge of the cherubims is expanded, and we now know that there are two of them and that they are at the very mercy seat of God. We now know that it is “from between the cherubims” that God speaks forth all of His instructions to His people. Here it is revealed to us that the cherubims have wings, and their wings cover the mercy seat of God. There is much more to be learned as the “pattern of the things in the heavens” is given to Moses.

As it turns out, these cherubims are to be found all over the walls of the tabernacle, woven into the fabric of the walls and into the fabric of the door of the holy of  holies.

Exo 26:1  Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.

Exo 26:31  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:
Exo 26:32  And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.
Exo 26:33  And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.

When King David gives his son Solomon the pattern for the building of the temple, we see these cherubims as even more omnipresent on the walls of the temple, on “the door to the oracle” meaning the door of the holy of holies and on the door of the temple.

1Ki 6:31  And for the entering of the oracle he made doors [of] olive tree: the lintel [and] side posts [were] a fifth part [of the wall].
1Ki 6:32  The two doors also [were of] olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid [them] with gold, and spread gold upon the cherubims, and upon the palm trees.
1Ki 6:33 So also made he for the door of the temple posts of olive tree, a fourth part of the wall.
1Ki 6:34  And the two doors were of fir tree: the two leaves of the one door were folding, and the two leaves of the other door were folding.
1Ki 6:35  And he carved thereon cherubims and palm trees and open flowers: and covered them with gold fitted upon the carved work.

2Ch 3:7  He overlaid also the house, the beams, the posts, and the walls thereof, and the doors thereof, with gold; and graved cherubims on the walls.

Now we know that the “pillars in the tabernacle, and the doors of the temple of God” are covered with these cherubims, and the doors of the holy of holies and the door of the temple have these cherubims carved into them. We should understand now what John saw when he said: “… and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.”

So we know that these creatures, which are called cherubims, are everywhere around the mercy seat and in the very midst of the mercy seat. We still have not been told exactly what a cherubim is or what cherubim look like. That revelation is left to the prophets. It is left to the prophet Ezekiel to add a few more details to our knowledge and understanding of who and what are these cherubims.

Before we go to Ezekiel, we need to take note that these cherubims are mentioned again in 1 Kings in connection with brass lions, brass oxen and the brasen wheels of a chariot. All of this will become much more prominent as the revelation of the things of the heavens themselves continues to unfold before our eyes in the writings of the prophet Ezekiel. Here is more about this progressive revelation of the pattern of the things of the heavens as given to King David and as constructed by King Solomon:

1Ki 7:27  And he made ten bases of brass; four cubits was the length of one base, and four cubits the breadth thereof, and three cubits the height of it.
1Ki 7:28  And the work of the bases was on this manner: they had borders, and the borders were between the ledges:
1Ki 7:29  And on the borders that were between the ledges were lions, oxen, and cherubims: and upon the ledges there was a base above: and beneath the lions and oxen were certain additions made of thin work.
1Ki 7:30  And every base had four brasen wheels, and plates of brass: and the four corners thereof had undersetters: under the laver were undersetters molten, at the side of every addition.
1Ki 7:31  And the mouth of it within the chapiter and above was a cubit: but the mouth thereof was round after the work of the base, a cubit and an half: and also upon the mouth of it were gravings with their borders, foursquare, not round.
1Ki 7:32  And under the borders were four wheels; and the axletrees of the wheels were joined to the base: and the height of a wheel was a cubit and half a cubit.
1Ki 7:33  And the work of the wheels was like the work of a chariot wheel: their axletrees, and their naves, and their felloes, and their spokes, were all molten.

Now we know that these cherubims are not only “round about the throne and before the throne” of God, but they are also to be found on the brass bases which were used by the priests to carry the lavers in which to wash the flesh of the sacrifices.

1Ki 7:43 And the ten bases, and ten lavers on the bases;

The fact that these cherubims are found in the base metal part of the court of the temple as brass, and the fact that they are also found as figures of gold “round about and in the middle of the very throne of God” makes their song here in the book of Revelation much more meaningful:

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.

These creatures symbolize that which has been taken from the dust of the ground as marred base metals, and has been transformed into the pure gold that is in the midst of and about the throne of God. “Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;”

However, there is more to learn about “the things of the heavens themselves” in the book of Ezekiel. It is in the book of Ezekiel we learn that all of this talk of cherubims and wheels of a chariot are actually a description of the very throne of God in heaven. It is all to be found in two separate chapters. First, chapter one and then chapter 10. We will look at what is revealed in chapter one first, and then we will go to chapter ten.

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.
Eze 1:2  In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity,
Eze 1:3  The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.
Eze 1:4  And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness [was] about it, and out of the midst thereof as the colour of amber, out of the midst of the fire.
Eze 1:5  Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.
Eze 1:6  And every one had four faces, and every one had four wings.
Eze 1:7  And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot: and they sparkled like the colour of burnished brass.
Eze 1:8  And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings.
Eze 1:9  Their wings were joined one to another; they turned not when they went; they went every one straight forward.
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.
Eze 1:11 Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Eze 1:12  And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went.
Eze 1:13  As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.
Eze 1:14  And the living creatures ran and returned as the appearance of a flash of lightning.
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. [“Christ in you the hope of glory” (Col 1:27)]
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.
Eze 1:19  And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up.
Eze 1:20  Whithersoever the spirit was to go, they went, thither was [their] spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Eze 1:21  When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Eze 1:22  And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above.
Eze 1:23  And under the firmament [were] their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies.
Eze 1:24  And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.
Eze 1:25  And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings.
Eze 1:26  And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.
Eze 1:27  And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about.
Eze 1:28 As the appearance of the bow that is in the cloud in the day of rain, so [was] the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.

“The heavens were opened, and I saw visions of God.” What an “open heaven” this chapter is! Our understanding of “the things of the heavens themselves” has just been expanded exponentially. The cherubims are now revealed to be four in number. We have learned that “they are like burning coals of fire.” This was hinted at with the fiery sword of Genesis 3, but here the cherubs become the fire. The fire “like lamps of fire goes up and down among the living creatures and is a bright fire which produces lightning.”

To this point in scripture we have not one word which tells us what the likeness of the face of a cherub is, but now we are told that they each have four wings, and they each have four faces. They are the faces of a man, an ox, a lion and an eagle. We are now told they have “the likeness of a man, with a man’s hands under their four wings.” None of this was revealed to Adam or Moses or King David. In this chapter we learn that there are four wheels associated with these four living creatures, that they appear as a wheel within a wheel. These wheels are “full of eyes” and “the spirit of living creatures” is in the wheels. The patterns of the things of the heavens themselves is becoming much clearer, and there is yet much to be revealed.

Conclusion

We will have to stop here for today, but let’s review what we have been shown in God’s Word concerning the pattern of the things of the heavens themselves. Don’t forget what all of this is. It is all a pattern of the heavenly things themselves, and the heavenly things themselves are the hearts and minds of the people of God. All of this is symbols of the things of the heavens themselves.

We have seen that this revelation of these symbolic cherubims begins in Genesis 3 with the simple statement that God placed cherubims at the east of the garden of Eden “to keep the way of the tree of life.” We have seen that “keeping the way of the tree of life” is actually keeping the way of Christ, and we are being told that these cherubims do just that; they “keep the way of the Tree of Life” just as they also “keep the things written therein.”

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.

“The way of the tree of life” is “the things that are written therein.”

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.

We saw these cherubims again in Exodus in connection with the mercy seat, which we discover in Ezekiel 1 is a type of the throne of God in heaven. We are not told that fact in Exodus. In Exodus they appear to be two in number, and they have only two wings with which they cover the mercy seat. All we are told in Exodus is that God speaks to His people “from between the cherubims.” What a revelation is that for those with eyes that see the pattern of “the heavenly things themselves.” We are told in Exodus that the cherubims are also woven into the fabric of the walls and doors of the tabernacle of Moses, and we saw in Kings and Chronicles that they were also carved into the walls and doors of the temple of Solomon, which pattern was given to King David to give to His son Solomon to build.

It is in 1Kings 7 that we learn these cherubims are not only to be found in gold all over the tabernacle of Moses and all over the temple of Solomon, but they are also to be found in the base metal brass outside of the temple and in the courtyard of the temple on the sides of the bases which carried the lavers for the service of the tabernacle. This tells us that the cherubims are base metal in the court of the temple before they become gold in the temple itself.

Next, “the heavens were opened”, and we were given a much clearer view of the pattern of the things of the heavens themselves in Ezekiel 1. It is here we learn that there are actually four cherubims, that they are like fire, that they are like men and that they have the faces of a man, a lion, an eagle and an ox.

Finally, we saw that they are closely associated with four wheels which appear to be a wheel within a wheel, and that these wheels are full of eyes, and “the spirit of the living creatures is in the wheels.”

Next week, Lord willing, we will go to our next appearance of these four living creatures, and we will see what Ezekiel 10 reveals about these “four cherubims round about and in the midst of the throne of God.”

Hi Mike,

Thank you for the latest installment on the book of Revelation, it was so timely and helpful! I could have never believed or internalized that message not so very long ago!

As you had mentioned in a tape at one time, we are being made to learn to rule as Joseph did, but I can tell you it’s so easy to forget the hard journey of this man’s life, and only now has God brought me to see more clearly  all those who have labored before me in Joseph’s robes where I did not labour, and yet have become privileged to share in the wealth of there journey with knowing Christ the hope of glory within! I want to consider not just the one who wears the coat but also the fabric of his life giving coat which was brought about by the resources of his family which we have come to see represents are brothers who are called but not elect, they will understand our separation from them one day was a needful sacrifice for there’s and our benefit!

I don’t deserve this one bit, and it took the most severe of trials to make me realize I am the chief of sinners and undeserving, not just academically but in my heart of hearts, and just as over time we learn and gain apprehension of the sacrifices of Leviticus and the different grades within the sacrifices, I have come to realize more fully how much God has protected me from harm and evil without and within myself, alas at some point (points), at various miraculous moments, the major dead wood branches of my life were burned, and now I perceive that, God willing, I will be a subject only for future pruning and no more major destruction of the temple, I hope what I’m saying is true!

We are indeed being made into a new temple, and I remember reading somewhere that one of the prophets was told to go back and reassess the foundation of what you perceive has been built to make sure the structure is plum, and that it is Christ and Christ alone who has been constructed and who has done the construction. There was this catch phrase that Mr. Wilding, a minister of the Worldwide Church of God, used to say and it was “Only Christ can be Christ”. That has really stuck with me like the other phrase about the bible being “Christ- centric”. 

While these thing are obvious to a man who has been given eyes to see, it is an ongoing struggle to let only Christ be Christ, which really can only be accomplished by Christ, or as you said once, to continue in His goodness is of Him as well. Amen, Mike!

I’m paying the price for my personal sins which He has revealed in me and thankfully is systematically burning out of me, but what a fire we have to go through before there is absolutely no pride, lust or vanity, I should put pride last in that order seeing that seems to be the latest and most evident thing which has been burnt up in me, and He will keep working in all of us who are the elect that we may die daily so we may be found in Him at death or at His return, whichever should come first, either way God makes the way to life very narrow so no flesh will glory in His sight!

What God has done with our spiritual family has given me the strength to endure the chastening and ongoing trials of this life, and for this common affliction and comfort we go through I will be forever grateful to you and your family and my brothers and sisters in Christ.

It seems so much of my life I have suffered for the sake of foolishness rather than for righteousness, but now I see another way and that way is to be dead at the feet of Christ and walking in newness of life which brings glory to God, if He indeed gives me the strength to no longer be a slave to sin but a servant of righteousness.

Perhaps now as some of these trials subside over time the new creation He is forming will bear some fruit to the benefit of others. God willing I will be blessed and able to endure until the end with my spiritual family. There is a saying that blood is thicker than water, but as we want to know each other no longer after the flesh, we can say that water is actually become thicker than blood if water represents the spirit in this instance.

I thank you for bringing to my attention that when Peter denied Christ, God was working this, and what a blessing to know that afterwords the strength of Christ was given to him to receive another prophecy of His life which Christ brought to his attention, 

Joh 21:18  Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.

This really encouraged me to realize that God is working all things after the council of His own will, both our sins and His righteousness in us!

I’m sorry for the somber tone of this email, it’s just been a very hard week, but God has been merciful and blessed me so I can still think of others who I know have greater trials than my own.

I just felt a great need to send you this letter, I hope you are well, please say hi to your family, and I look forward to the next study God willing.

Your brother,
T____,
Dead at the feet of Christ

Hi T____,

Thank you for your very encouraging words. It is very satisfying to know that there are those out there who are being given the eyes to see and the ears to hear the sayings of this book.
Yes, it is true, we have not labored as others, and yet we are partakers of their harvest:

Joh 4:36  And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
Joh 4:37  And herein is that saying true, One soweth, and another reapeth.
Joh 4:38  I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.

The only “labor” being done is that of Christ and His Father. Christ has labored, and we have entered into His labor:

Joh 5:17  But Jesus answered them, My Father worketh hitherto, and I work.

When we “enter into Christ’s labors” we are really “entering into His rest,” because we are ceasing from our own works and are resting in what He is doing in us.

Heb 4:9  There remaineth therefore a rest to the people of God.
Heb 4:10  For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
Heb 4:11  Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

Here is who is doing all the works:

Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

I love what you say about “Only Christ can be Christ.” That has so very many applications. Who is in us is who comes out of us, and if our old man is still on the throne it will be impossible to hide that fact. If on the other hand, Christ is on His throne, then that too, will be impossible to hide.

Mat 5:15  Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

You are exactly right about the trials subsiding as we decrease and as He increases in us. Our trials are for our good, and as we learn our lessons the trials become more bearable, even as they become heavier burdens. King David is our type and shadow of this principle. If we need the rod of God in our lives, it will surely be there for our good. But our growth in Christ eventually brings us to say with Paul:

2Ti 4:6  For I am now ready to be offered, and the time of my departure is at hand.
2Ti 4:7  I have fought a good fight, I have finished [ my] course, I have kept the faith:
2Ti 4:8  Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

But it is interesting to note that Paul says this in concert with telling Timothy that “all have forsaken me.”

2Ti 1:15  This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
2Ti 4:9  Do thy diligence to come shortly unto me:
2Ti 4:10  For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
2Ti 4:11  Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

You will find that the closer you get to God, the more removed you will be from this world and its friends. Christ did not come to send peace but a sword:

Mat 10:33  But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
Mat 10:34  Think not that I am come to send peace on earth: I came not to send peace, but a sword.
 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
Mat 10:36  And a man’s foes [ shall be] they of his own household.
Mat 10:37  He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
 And he that taketh not his cross, and followeth after me, is not worthy of me.
Mat 10:39  He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
Mat 10:40  He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

That is being dead at Christ’s feet. A dead man has nothing to lose in this life, because he has already given it all up. And that is how we find life more abundant.

Moses was told:

Exo 25:40  And look that thou make them after their pattern, which was shewed thee in the mount.

That pattern is Christ, and we must be conformed to His image, just as He is conformed to His Fathers. Again, in the New Testament, we are told that the temple of God is measured:

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.

Those who worship God are being measured to be sure they ‘measure up,’ and all who do, will measure up only “in Christ.” It is all, the good and the bad, being done, of God, and through and in Christ.

That is a somber truth, and a truth that few can, at this time, can receive. “But blessed are your eyes for they see, and your ears for they hear.”

Your brother in The Christ,
Mike

Dear Mike,
I have read and listened to your teaching on the is, was and will be mentioned in Revelation. I believe I see this truth, and it has given a lot of understanding to me. The trouble is, there seems to be a disconnect somewhere. If the events in revelation are THE Revelation of Christ, and ALWAYS is, was and will be, why is it still as though some of these events are future? The lake of Fire for example IS it, WAS? It seems to me that you place the Lake of Fire only as a future event, as with other things like the millenial reign, etc. How can there things be only in the future if they are also is and was? It still seems like there is a point in Revelation that pertains to future only.
Sincerely,
T____

Hi T____,

Thank you for your question. You say you are beginning to see and understand a lot. That is good, but unless you can see the Truth of Christ’s repeated assertion that both He and His Word are “Is, Was and Will Be” you will not see Him in His fullness. There is no part of His Word to which this Truth does not apply. Either it is true of it all, or else it is not true of any of God’s Word.
I too, struggled with what you are now struggling. Immediately after coming to see why Christ so often repeated this ‘Is, Was and Will Be’ quality of Himself and His Word, I could not see how this principle applied to either the lake of fire or to the seven last plagues. We are specifically told that the seven last plagues “fill up the wrath of God.” When these plagues are over, there will be no more “wrath of God.”

1Th 5:9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

According to Rev 11, these plagues, which are the seventh trumpet, do not even begin to be poured out until after the first resurrection:

Rev 11:12 And they [ the two witnesses- God’s elect- this is the first resurrection] heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
Rev 11:13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
Rev 11:14 The second woe is past; and, behold, the third woe [ the seventh trumpet- the seven last plagues] cometh quickly.
Rev 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

The seventh angel is the seven last plagues. The seven last plagues are not even poured out until after the first resurrection takes place. This has to be the case because God’s elect are told that they will judge this world:

1Co 6:2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

The seven last plagues are the ‘judgment of this world.’ The seven last plagues are poured out on this world by the resurrected elect of God. How then can this be a present truth for God’s elect? How can we suffer God’s wrath if we are not appointed to wrath and the seven last plagues fill up the wrath of God? How too, can the lake of fire, which does not even exist until after the millennium, be a present truth for those who are now in Christ? Here is how that is accomplished:
1) The judgments of the seven last plagues ‘Is’ now in God’s elect:

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?

This thing called ‘judgment’ “must first begin at the house of God”

1Co 11:31 For if we would judge ourselves, we should not be judged.
1Co 11:32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

What will be the end of them that obey not the gospel of God? They will suffer the seven last plagues and they will “be hurt of the second death,” which is the lake of fire. Do God’s elect also experience this fire?
2) The lake of fire in God’s elect now:

1Co 3:13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; 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.

No, this experience of judgment being “now on the house of God” is not scripturally expressed as ‘the lake of fire.’ 1Co 3:13-15 speaks of “every man’s work will be made manifest… by fire.” “Every man” would include both those in the lake of fire and God’s elect. No one gets to the ‘Tree of Life’ without going through that “fiery sword.” It is all the same fire. That fire is God and His Christ:

Heb 12:29 For our God is a consuming fire.

Put this verse together with:

1Jn 4:16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

What this shows is that the love and consuming fire are one and the same thing in God. What God is doing now in His elect is the same thing He will do later in the multitudes of Christians who He has labeled in His Word the “many called but not chosen.”

Mat 22:14 For many are called, but few are chosen.

Are these ‘chosen few’ not judged? Yes, they certainly are. Do these chosen few endure God’s fiery trials? Yes, they do:

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:

Then just five verses later we have the verse we quoted above:

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?

I hope you can now see that even though the semantics are different, and though it is important that we “keep a pattern of sound words,” still the fire of the lake of fire is the same fire that gives us our “fiery trials.” So then the ‘Is, Was and Will Be’ character of God’s Word is preserved throughout his Word.
Mike