1 Reis 6

1 Reis 6

Morgan - In this, Solomon was carrying out the instructions and intention of his father. The site chosen, as we observed in a previous note, was full of suggestiveness. In the place where judgment was merged in mercy, the House of God was to stand. In this chapter and the next, we have the account of the building and furnishing of the Temple. In all fundamental essentials, it was on the pattern of the Tabernacle which Moses had made according to the pattern given him by God. Its proportions and relations were identical, but it was larger. Its symbolism was exactly the same, though its material magnificence was far greater. Nothing of ornamentation was admitted which would have interfered with the express command that no attempt was to be made to make anything as a likeness of God. Its structure was representative of the way of man's approach to God, rather than revelative of is nature. That was a mystery beyond the comprehension of the finite mind, and it was a distinguishing element in the Hebrew religion that it made no attempt to explain. "When the fulness of the time came, God sent forth His Son, born of a woman." Then, He explained Himself, for this Son was "the effulgence of His glory, and the very image of His sub-stance." In Him judgment merged in mercy. Thus He became all the Temple symbolized, and infinitely more than it was ever permitted to suggest. He is the way of approach to God, and the revelation of God. GARDEN OF EDEN AND THE TEMPLE The Garden of Eden is a “Temple” in the same sense as the New Jerusalem. There is no separate building or Holy Place because the entire environ is Holy and without sin. In this sense, the entire Garden may be said to be a “Temple” in that there is full and unrestrained access to God by man (Rev. 21:22+). The Garden, like the New Jerusalem, typifies the “Holy of Holies” of every other Temple—the place of unrestricted communion with God without the intimacy-destroying presence of sin. Until the quality of the fellowship man once had with God in the Garden is appreciated more fully, one will be unable to understand the horrible effects of sin and the great effort involved in carrying out the prescribed liturgical details attending the subsequent Temples where man approached God on a limited basis.The effect of The Fall upon man’s communion with God has already been described. No matter how one looks at it, the result was catastrophic. It is as if man reclined and ate at God’s table (John 13:23; Rev. 3:20+) only to find himself removed from the table, locked outside the room, and only able to commune with God through a keyhole. Even on the Day of Atonement on his closest approach to God, the high priest was still required to burn incense when inside the Holy of Holies to cover the mercy seat and separate himself from God’s presence “lest he die” (Lev. 16:13). This would all change for believers in Jesus who are the Temple of the Believer, but that would not come until much later.In a study of the Temple, it is most useful to examine the Garden of Eden in relation to the condition of man immediately after The Fall, after having been driven from the Garden. In addition to the correspondence seen earlier between the earthly and heavenly Temples, there is a correspondence between both Temples and the Garden of Eden after The Fall into sin. In some sense, all of Scripture describes events associated with God establishing a way for man to return to the conditions of Eden prior to The Fall. In this sense, Jesus is Eden’s Bridge.Immediately after The Fall, Adam and Eve were expelled out of the Garden. Evidently, they were driven away toward the East for God placed cherubim “at the east of the Garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life” [emphasis added] (Gen. 3:24). God barred man’s way to the tree of life by placing Cherubim between the tree and Adam and Eve.When various aspects of the scene at the expulsion of the Garden of Eden are compared with the layout of the Tabernacle and Temple, numerous similarities can be seen:25 Eastern Entry - To return back into God’s Holy presence in the Garden, Adam and Eve would have had to return from the east toward the west. And this is exactly what we see in the pattern of the Tabernacle and Temple, both of which are entered on the east and which have the holiest place at the western extremity where the very presence of God abides. Guarding Cherubim - In the same way that cherubim separated man from the tree of life in the Garden, so too the veils on the east end of the Holy Place and the Holy of Holies contain depictions of cherubim (Ex. 26:31; 36:8, 35; 2Chr. 3:14). The Ark of God within the Holy of Holies, above which God’s Shekinah glory dwelt, was overspread by cherubim (Ex. 25:22; Num. 7:89; 2Chr. 5:7). Flames - The cherubim guarded the way back to the tree of life, but also to the divine presence, with a “flaming sword” (Gen. 3:24). Just outside each veil of separation in the Temple is found an altar upon which fire is found. The priest must pass by the bronze altar of sacrifice before entering the Holy Place, whereas the altar of incense stood before the veil into the Holy of Holies. The fire speaks of purification and judgment of sin. River - A river flowed from the Garden of Eden (Gen. 2:10). The Temple contained a bronze laver with water for cleansing. The Millennial Temple is the source of a river of life (Eze. 47:1). So too the New Jerusalem has a river of life (Rev. 22:1+).' Mountain - Since a river originated in Eden and flowed outward from there, we may safely assume that the Garden was elevated above the surrounding countryside. As we have seen, the Temple stood on a mountain (Mount Moriah). The Millennial Temple will stand upon the “mountain of the LORD’S house” (Isa. 2:2; 27:13; 30:29; 56:7; Eze. 17:24; 20:40; 40:2; Mic. 4:1) as will the New Jerusalem (Rev. 21:10+). Tree of Life - When man fell in the Garden, he lost access to the tree of life by which he would obtain eternal life (Gen. 2:9; 3:22). The testimony of the law of Moses was stored with the Ark of the Covenant in the Holy of Holies within the Temple. When Moses reviewed the law to the new generation about to cross the Jordan, he said “Set your hearts on all the words which I testify among you today . . . observe-all the words of this law. . . . because it is your life, and by this word you shall prolong your days in the land” (Dt 32:46). Thus, the words of the law within the Holy of Holies represent the way of life. This is what Stephen referred to as “the living oracles” (Acts 7:38). John recognized the life-giving power of God’s word when he said, “Lord, to whom shall we go? You have the words of eternal life” [emphasis added] (John 6:68). Thus, the Tree of Life in the Garden is represented by God’s word recorded in the Holy of Holies of the Temple.26 The Tree of Life in our own age, when no recognized Temple stands on the Temple Mount, is the cross of Christ. Those who embrace it regain access to eternal life. Many more similarities could be identified between the Garden of Eden, the various Temples, and the New Jerusalem (which some see as being in entirety a “Temple,” Rev. 21:22+). But in each case, the primary message we must not miss is that the Temple represents the way back to God. The entire concept of the earthly Temple is concerned with making allowance for sinful man meeting with Holy God in partial communion which is a shadow of what man once had and the redeemed will one day enjoy. The arrangement of the Garden of Eden’s landscape corresponds to that of the Tabernacle and the Temple with its furniture. Eastward movement (out of the Garden) is away from God’s presence; westward movement (through the Sanctuary) is a return [to] God. On the Day of Atonement the high priest reverses the peoples spiritual exile from God and restores them to a relationship with God (through blood sacrifice for sin). [emphasis added]27 Randall Price - The Garden of Eden Expulsion from Paradise James Tissot A number of clues in the book of Genesis reveal that God created the garden of Eden as a pre-temple sanctuary for his presence. The garden and the tabernacle/temple share a similar physical arrangement. In Genesis, God planted the garden “toward the east, in Eden” (Genesis 2:8+ NASV). Later we read that God stationed cherubim at “the east of the garden of Eden” to prevent anyone from returning west to the Tree of Life (Genesis 3:24+). In the book of Numbers, this east-west orientation is the basis for the tribal arrangement for Moses, Aaron, and his sons who perform the service of the tabernacle (Numbers 3:38+). Certain sacred objects also appear in the garden and the tabernacle/temple. The sacred Tree of Life in the center of the garden can be compared to the sacred candelabra (menorah) in the central section of the Holy Place. The two cherubim posted at the east entrance to Eden (Genesis 3:24+) can be compared to the two cherubim overshadowing the mercy seat on the ark of the covenant (Exodus 25:18–22), embroidered on the veil of the tabernacle (Exodus 26:31), and carved into the walls, doors, and paneling of the first temple (1 Kings 6:27–35; 7:29, 36). The duties of Adam in the garden also suggest a sanctuary existed because his responsibility was to “work” and “keep” (Genesis 2:15). These terms, used elsewhere only of the Levites who served in the tabernacle and temple, suggest that Adam had been commissioned to act as a “priest of God” preserving and protecting the holy ground of the garden-sanctuary. When the tabernacle was constructed, God’s presence there depended upon his peoples’ obedience to the laws of the tabernacle (Leviticus 26:1–46). In the same way, God’s presence in the garden depended upon obedience to the one law of respecting the Tree of the Knowledge of Good and Evil (Genesis 2:17; 3:1–3). In Genesis, this exile was from the garden sanctuary (Genesis 3:23–24). For Israel, disobedience meant exile from the presence of God, the destruction of the temple, and exile from the Promised Land. The arrangement of the garden’s landscape corresponds to the arrangement of the tabernacle and temple’s furniture. Eastward movement (out of the garden) is away from God’s presence; westward movement (through the garden) is a return of God. On the Day of Atonement, the high priest moved through the sanctuary closer to the presence of God symbolizing the people’s reversal of spiritual exile from God. For these reasons, it appears that God showed the divine design for the temple at the beginning of history and that later constructions of buildings followed this pattern. When we compare the garden sanctuary to the tabernacle we discover an important difference. The cherubim stationed at the entrance to God’s presence in Eden faced outward, preventing people from re-entering the sacred site. However, in the Holy of Holies, the cherubim were positioned on top of the mercy seat of the ark with their faces turned inward toward God’s presence. These cherubim, rather than turning people away from God’s presence, made it possible for the high priest as a mediator to enter God’s presence (Exodus 25:8, 22). The first man, Adam, served as a representative for humankind and caused exile from God’s presence. The high priest served as a representative for Israel enabling God’s people to reenter God’s presence. God’s command to build him a sanctuary was the gracious means by which he brought humanity back into a relationship with him (Exodus 25:8). (See Rose Guide to the Temple - Page 6) THE EARTHLY TEMPLE AS A HEAVENLY PATTERN The earthly Temple is patterned after a greater reality: the heavenly Temple (Heb. 8:4-5; Heb. 9:1-11). Almost everything which was shown Moses (Ex. 25:40) and David (1Chr. 28:12-19) concerning the Tabernacle and Temple, respectively, has a purpose in revealing a greater reality which ultimately serves the purpose of God in heaven. The heavenly pattern which is reflected in the earthly Temple communicates truths about the nature of sin, redemption, God’s holiness, communion with God, and ultimately points to the promised sacrifice of Messiah Jesus to reconcile man to God (Luke 24:27, 44; John 5:39; Acts 10:43).Price has identified many of the parallels between the earthly and heavenly Temples, which we’ve incorporated in the table below.19 Shared Elements of Earthly and Heavenly Temples Description Earthly Heavenly called “worldly sanctuary” versus “Temple in heaven” or “true Tabernacle” Heb. 9:1-2 Rev. 7:15+; 14:17+; 15:5+; 16:17+; Heb. 8:2 seven-branched lampstand Ex. 26:35 Rev. 1:12+ trumpet Ex. 19:13, 16, 19 Rev. 8:2+, 6+ altar of sacrifice Ex. 27:1-2; 39:39 Rev. 6:9+ sacral vestments Ex. 29, 39 Rev. 4:4+; 6:11+; 15:6+ altar of incense Ex. 30:1-6; 39:38 Rev. 8:3-5+ four horns of the altar Ex. 30:10 Rev. 9:13+ Ark of the Covenant Ex. 25 Rev. 11:19+ golden censer 1K. 7:50 Rev. 8:3-5+ incense Ex. 30:34-36 Rev. 5:8+; 8:3-4+ incense bowls 1K. 7:50; Num. 7:13, 19, 25, 31, 37 Rev. 5:8+ throne (mercy seat) Ex. 25:22; Lev. 16:2 Ps. 11:4; Rev. 7:9+; 16:17+ Holy Place 1K. 7:50 Heb. 9:11-12, 24 Holy of Holies Ex. 26:25-33 Rev. 4:1-10+ high priest Heb. 4:14 Heb. 9:6-7 priestly officiants versus priestly officials Ps. 110:4; Heb. 7:17 Rev. 8:2-5+ rites Lev. 1-10; 16:23-34 Rev. 4:8-11+; 8:2-5+; 15:1-8+ 24 priestly courses versus 24 elders 1Chr. 23:3-6 Rev. 4:4+, 10+; 5:8+ cherubim versus living creatures Ex. 25:18, 22; 1K. 6:23-28 Rev. 4:6-8+ worshipers 2Chr. 7:3 Rev. 5:11+; 7:9+; 19:6+ sacrifice of lambs versus slain Lamb of God Ex. 29:39 Rev. 5:6+ THE TEMPLES IN HISTORY The Temples of God Date21 Temple Description References 400422 Garden of Eden Prior to The Fall and the entry of sin, Adam and Eve enjoyed full communion with God. No Temple was needed. Gen. 2:25 cf. Gen. 3:8 1446 - 960/950 B.C. Tabernacle in the Wilderness A portable and temporary structure housing the Ark of the Covenant and the location of God’s presence among the Jews in their wilderness wanderings. Ex. 24:15-18; 25:8-22 960/950 - 586 B.C. Solomon’s Temple Erected in Jerusalem according to God’s instructions. Planned by King David who gathered the materials, but built by his son Solomon. Destroyed by Nebuchadnezzar, king of Babylon. 1K. 5-8; 2K. 24:13; 2Chr. 36:7 515 B.C.23 - A.D. 70 Second Temple Rebuilt under the direction of Zerubbabel upon the return of the Jews from Babylon. Desecrated by Antiochus IV (Epiphanes), later cleansed and rededicated by Judas Maccabaeus in 165 B.C. (first Hanukkah). Rebuilt by Herod the Great (from 20 B.C. - A.D. 64). Destroyed by Roman General Titus in A.D. 70. 2Chr. 36:22-23; Ezra 1:1-4; 3:1-13; 5:1-17; 6:1-18; Dan. 9:26; Mat. 23:37-38; 24:2; Mark 13:2; Luke 21:6, 20-24 33 A.D.24 - Rapture Temple of the Believer This Temple was created with the formation of the Body of Christ, the Church, on the Day of Pentecost—when believers began to be baptized with the Spirit. Without physical structure or geographic location (John 4:20-24), the Temple is comprised of believers who come to faith during the Church age. John 4:20-24; 7:37-39; 14:16-18; 16:7; Acts 1:5; 11:15; 1Cor. 6:19; 12:13; 2Cor. 6:16; Eph. 1:22-23; Eph. 2:19-22; Col. 1:18; Heb. 4:16; 10:19-22 ? Tribulation Temple A future Jewish Temple which will be built where sacrifices will be offered until the midpoint of the Tribulation. The Beast will sit in this Temple and proclaim himself to be God. Isa. 66:1-6?; Dan. 9:27; 12:11; Mat. 24:15; 2Th. 2:4; Rev. 11:1-2+; Rev. 13:6+? Second Coming Millennial Temple The Temple will be built by Messiah Jesus and serve as the center for His worship and rule during the thousand year reign on earth. All nations will keep the Feast of Tabernacles in Jerusalem. Eze. 40:5-43:27; Zec. 6:12-15; 14:16-21; Isa. 24:23; 56:6-7; Rev. 20:2-4+ Second Coming + 1,000 years New Jerusalem Sin no longer exists. Man is restored to full fellowship with God. God is the Temple (Rev. 21:22+). Rev. 21+, 22+ Solomon’s Temple In the days of David’s kingdom, Israel dwelt permanently in the land and the kingdom was administered from Jerusalem. After a time, David realized the inequity of dwelling in a kingly palace while God’s presence resided in the more humble temporary structure of the Tabernacle. Although he desired to build a permanent Temple, he was disallowed from doing so because he was a man of war (1Chr. 17:4; 22:8; 28:3). However, David was able to further the work toward building the Temple. He was given plans by the Holy Spirit (1Chr. 28:12, 19; Heb. 8:5), purchased the location where it was to be built (2S. 24:24; 1Chr. 21:24-26; 2Chr. 3:1), and procured materials for its construction (1Chr. 29:1-9). As with the Tabernacle, the Temple service included elaborate procedures by which man could approach God’s presence in a limited way. When the Temple was dedicated, God’s presence came to the Temple (1K. 8:10-11; 2Chr. 5:13-14).In the days of Ezekiel, after the civil war and after the Northern Kingdom had fallen into apostasy and been judged by Assyria, the sin of the Southern Kingdom, where Jerusalem and the Temple were located, was so severe as to drive God from His sanctuary. God no longer met with Israel in the Temple because it was no longer His House (Eze. 8:6; 9:3; 10:4, 18-19; 11:22-23 cf. Mat. 23:38-39; Mat. 24:3; Luke 13:35). Soon thereafter, the Temple was destroyed by Nebuchadnezzar and the Jews that remained were exiled to Babylon. Thus, an important historic principle was established concerning the Temple: when God leaves His House, it becomes subject to destruction. When God is “at Home” in the Temple, no force in the universe can destroy it. In the sequence of events which led up to the final destruction of Jerusalem and Solomon’s Temple by Nebuchadnezzar, some of the Temple articles were taken to Babylon (2Chr. 36:7, 10, 18; Dan. 5:2-3, 23) as Jeremiah had prophesied (Jer. 20:5).The destruction of Solomon’s Temple fell on the 9th day of the Jewish month of Av, a date which became famous in Jewish history and is known as Tish Bʿav (9th of Av).30 Five events of national tragedy have been associated with this date. The first of these national tragedies, and the supposed cause of all that followed, was the failure of the Israelites to enter the Promised Land under Moses [Num. 14:23]. . . oral tradition recounts that this lamentation took place on the Ninth of Av. . . The next four events occurring on the Ninth of Av all relate to the Temple. The second and third disasters involve Solomon’s first Temple and Herod’s second Temple, which were both destroyed on the same day 656 years apart. The last two disasters occurred 65 years later on the same day (A.D. 135). The first of these was the defeat of the army of Bar Kokhba at Betar. The second followed as a consequence of the first. It was the plowing of the site of the Temple Mount by the Roman governor of Judea, Tineius Rufus.31 Warren