11. Chapter X
The Eternal Purpose (1906)
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Chapter X
The Mystery of God
The Mystery Hidden. - Revealed. - Illustrated. - Finished. - Manifested. - To What Intent?
"Blessed are your eyes for they see, and your ears for they hear. For verily I say unto you that many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear and have not heard them." Matt 13:16, 17.
While there are many mysteries involved in God's eternal purpose, there is one great central mystery around which all the other cluster, and which is distinctly marked and developed exclusively within the period of time between the first and second advents of our Lord Jesus Christ.
Previous to the first advent it was entirely hidden. Paul speaks of it as "the mystery which in other ages was not made known unto the sons of men" - "even the hidden wisdom which God ordained before the world unto our glory" - the glory of the overcoming church. Eph. 3:4, 5; 1 Cor. 2:7. He adds that "none of the princes of this world knew" of it, for it "was kept secret since the world began." 1 Cor. 2:8; Rom. 16:25. And Peter says, "that even the holy prophets who prophesied concerning it, did not understand the things whereof they wrote under the divine inspiration, although they searched diligently and sought to understand what the spirit of God did signify through them. 1 Pet. 1:10-12. Neither did the angels of God know of it, for Paul says this "mystery hath been hid from ages [all previous ages since the dawn of creation] and from generations [all the previous generations of men]. Col. 1:26. Yet Peter says the angels desire to look into these things. 1 Pet. 1:12.
This mystery then, is something that was hinted in times past, but not revealed. The studiously inquiring prophets were told that the reason why the mystery was not revealed to them was because it was not for them -"that not unto themselves, but unto us [believers of this gospel age] they did minister." And for the same reason it was not revealed to the angels. Yet since the mystery began to develop, as one of the most remarkable features of God's eternal purpose, the whole creation is looking on in astonishment, and is expectantly waiting until it is finished and manifested in glory. Rom. 8:19. It is therefore a matter of universal interest.
What then is this Mystery?
Paul, addressing the gospel church, says it was "ordained before the world unto our glory." 1 Cor. 1:2; 2:7. Hence he prays that our eyes may be opened to see it. Eph. 3:9, 18. And unless our eyes are opened, by the spirit of God, we cannot see it, but if our eyes are so opened we need not be surprised to find that the number so blessed is small in these days of lukewarm indifference. As Jesus said to Peter concerning Peter's recognition of his divine nature, "Flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Flesh and blood cannot instruct in the deep things of God.
It cannot be our redemption that is here referred to, else the prophets would not have been told that it was not for them, for redemption is provided for all men, of all ages. This therefore must be, and is, some mysterious favor from God provided for his people of the gospel age, in addition to that of redemption through the precious blood of Christ, which redemption all men may share, but one most assuredly dependent on that redemption. Paul also calls it "the prize of the high calling of God in Christ Jesus." Phil. 3:14. Again he speaks of it as "the hidden wisdom of God" - 1 Cor. 2:7 - as if to intimate, what is afterward shown, that some supremely wise purpose is to be served by this mystery when it is finished and manifested.
Then Paul points to another feature of the mystery, which was indeed a mystery to Israel, in that, while previously all of God's favors were shown only to the people of Israel, now, "the Gentiles should be fellowheirs and of the same body and partakers of his promise in Christ by the gospel." Eph. 3:6. And this mixed body of believers in Christ, both of Jews and Gentiles, were to be so vitally joined to Christ and to each other, and so animated with his life flowing through them, that they are characterized as one body, the body of which Christ Jesus is the Head. 1 Cor. 12:13, 27.
Again, because of the blessed and holy relationship of this body of believers to Christ their Head, and in view of their ultimate union with him in glory, they are collectively called, the bride of Christ. Eph. 5:32; Rev. 21:9. And as such, they are joint-heirs with Christ, and shall be "glorified together with him" (Rom.. 8:17) -heirs of "his kingdom and glory"; heirs "to an inheritance incorruptible, undefiled and that fadeth not away, reserved in heaven, for you who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.” 1 Thes. 2:12; 1 Pet. 1:4, 5.
Now no promise of an inheritance in heaven was ever given to any of God's people prior to the gospel age. The promises made to Abraham and his posterity according to the flesh were all of an earthly character. See Gen. 13:14-17 and compare Acts 7:5; Heb. 11:8-10. Abraham of course understood this to mean himself and his natural posterity; and according to many prophecies, as well as to this promise, it will be so fulfilled. But God has "provided some better thing for us" - Heb. 11:40 - not an earthly, but a heavenly inheritance. Abraham, Isaac and Jacob and all the prophets, and others of their generations (Heb. 11) shall be in the kingdom of God (Luke 13:28), but it will be the earthly phase of that kingdom, while the "better thing provided for us" is that heavenly inheritance.
This is not because the church is any more worthy than the saints of preceding ages, for their faithfulness is held up for our imitation. Jas. 5:10; Heb. 11. But God has a right to do what he will with his own. His great plan has its orderly times and seasons, variously appointed to different portions of his great work. In past ages he has been selecting and preparing those who will by and by be needed to constitute the earthly phase of his kingdom, while this age is appointed for the selection and preparation of the heirs of the heavenly phase of his kingdom; and therefore those living in this time, who hear the call, with the hearing of obedient faith, are eligible to it.
Just as the sovereign people of this American nation choose their President at an appointed time, and other officers of state at other times, and only those nominated at those stated times are eligible to the respective offices, so is it in God's order. And those called to any office in the gift of God are highly honored and will so esteem their several appointments, just as the various officers of state in our human governments do. And just as the state wants as good men for Congress, for Judges, etc. as for President, so God wants and will have, just as worthy characters for the earthly, as for the heavenly kingdom.
If we live in the favored time for the higher selection and hear the call thereto, then we are eligible, and shall make our calling election sure if we comply with the conditions. Thus it is, that this mystery of God is to our glory, and not to the glory of those equally worthy characters of preceding ages, who were not called with the same calling, because the season for this selection had not yet arrived.
If we inquire further as to why the selection of the church, the bride for Christ, was deferred until the gospel age, upon reflection the reason is very manifest; for not until the redemption price was paid, not until the blood of atonement was shed, could Jesus thus lead these many sons to glory. He is our Redeemer, our Captain, our forerunner, our adorable Head. Without first his redemption and then his captaincy, his piloting and his adorable headship, no man could enter this path to this "exceeding and eternal weight of glory" - to this inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for those who trust and follow him. Jesus must first deliver and then lead his chosen ones. Hence none could be called to this high office before he came as the sin-offering, and thus opened up this new-made way according to God's eternal purpose. See Heb. 10:19, 20 margin, Gal. 3:21, 22.
Then this glorious "better thing," which is "the prize of our high calling," is our close and blessed and eternal nearness to Christ and to our heavenly Father - an entrance ministered unto you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ - 2 Pet. 1:11 - that kingdom which is to be over the whole creation; for God hath purposed in the dispensation of the fullness of times to gather together in one - in one dominion under one head - all things in Christ, both which are in heaven and which are on earth, even in him. In whom also we have obtained an inheritance, ...that we should be to the praise of his glory who first trusted in Christ. Eph. 1:10-12.
This is why the whole creation is so deeply interested in the developing mystery and why they all so longingly wait for its manifestation; for so blessed will be its service to the whole creation, that the entire mystery is called "the wisdom of God." 1 Cor. 2:7.
This is that to which our Lord referred when he prayed, "Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me, for thou lovedst me before the foundation of the world." John 17:24. Notice also vs. 20. And where is he? "On the right hand of the throne of the Majesty in the heavens." Heb. 8:1; 1:3. Then this is the "inheritance reserved in heaven for you who are kept by the power of God through faith." 1 Pet. 1:4, 5. This is what joint-heirship with Christ and being "glorified together with him" means. This is what it will mean in the ages to come to be "the bride, the Lamb's wife."
But how can these things be? Our blessed Lord is "the brightness of Jehovah's glory and the express image of his person" - "who dwelleth in the light which no man can approach unto" (Heb. 1:3; 1 Tim. 6:16), while we are "of the earth earthy." Yes, but "we all shall be changed" (1 Cor. 15:52); we shall be like him (1 John 3:2); "partakers of the divine nature." (2 Pet. 1:4); clothed upon with immortality. 1 Cor. 15:53. So shall we be fitted, by his loving and condescending grace, for the eternal companionship of the King of Kings. (Psa. 45:10-15). For such "is the exceeding greatness of God's power to usward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly place, 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. 1:19-21.
It is useless now to try to comprehend this mysterious change which shall come to those who through Christ will be counted worthy of it, for John says: "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.
Truly wonderful is this mystery of God. Consider it as briefly summarized by Paul - 1 Tim. 3:16 - (a) "He [the divine Son of Jehovah; he by whom the worlds were made; he, the great Chief Executive of the universal dominion] was manifested in [human] flesh." What a mystery! what condescension! See how John dwells upon this fact - 1 John 1:1-3. (b) He "was justified in the spirit" - that spirit of holiness which
confounded his accusers and compelled even his enemies to own they could find no fault in him. And this is the verdict of the whole world to this day. He stands the one, absolutely faultless one, of our race at the bar of all judgment, both human and divine. (c) He "was seen of angels" - for the testimony of his incarnation and all that pertained to the great redemption here accomplished must be borne to the remotest bounds of creation (See also 1 Cor. 4:9) - "which things the angels [all of them] desire to look into." (d) He was "preached unto the Gentiles." This was a mystery to Israel who had not yet learned, nor were they quite willing to learn, how God could raise up a spiritual seed unto Abraham. (e) He "was believed on in the world" - recognized of men as indeed the Son of God, though to outward appearance he seemed to be only a son of man. The testimony of his faultless life and of his mighty works carried the conviction of all his claims to every honest heart. (f) Then, he "received up into glory" from the midst of his disciples who were eyewitnesses, and was escorted thither by adoring angels. Dan 7:13, 14.
Truly our Lord Jesus is himself the embodiment of this mystery of God. But when he puts upon his now redeemed believing people the seal of their adoption into the divine family - the witness of his Holy Spirit with our spirits that we are the children of God - Rom. 8:15-17 - then we too become a part of "this mystery," "which is Christ in you the hope of glory." Col. 1:27. "Therefore," says John, "the world knoweth us not, because it knew him not" (1John 3:1), for "unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given." Matt. 13:11. Hence the world cannot understand the impelling motive of the Christian's life; nor the constraining power of the love of God and of Christ; nor the clear witness of the spirit of God with our spirits assuring the trusting consecrated soul of its adoption into the divine royal family; nor the joy unspeakable and full of glory in communion and fellowship with him whom, though we see him not, we love. No, "our life is hid with Christ in God."
Thus considered, we have found the mystery of God to be the church of this gospel age, over which Christ Jesus is the Head, he "having in all things the preeminence." But we need to bear in mind that the church as it stands before the world during this age is only the church militant, in present conflict with the principalities and powers of darkness. Eph. 6:12. This is her day of probation, her schooling time, during which she must with all diligence make her calling and election sure, for the promise of full membership in the church triumphant in glory is only "to him that overcometh." Rev. 3:21. And "this is the victory that overcometh the world, even our faith." Armed with the panoply of God, the ultimate winners of the present generation are yet in the heat of battle. Travel-worn and weary and bearing many scars from past conflicts, they follow their Captain to certain victory, if they faint not.
It is very generally recognized that the great mass of the professed people of God are not of this class, but "The Lord knoweth them that are his," and the true bond of fellowship is readily recognized among themselves. In probably every organization of professed believers there is a sincere class, which the Lord in a parable (Matt. 13:18-43) terms "wheat" - "children of the kingdom"; and an insincere class, taking his name in vain (Exod. 20:7) which he terms "tares" - "children of the wicked one."
The former class alone, however small comparatively, are his disciples, having complied with the conditions of discipleship by obedient faith and a full surrender of themselves to the discipline and training of the school of Christ. Only such are, in reality, admitted by the great Teacher. See Luke 14:26, 27, 33. And none such are ever turned away. John 6:37. These are all called in one hope of their calling - Eph. 4:4 - that is, they are all eligible to the prize of our high calling. Yet, of the many called, evidently but few will be chosen. Matt. 22:14.
When so admitted to the school of Christ, all are but "babes in Christ," needing and receiving only "the milk of the Word," the first principles of the gospel - of redemption, faith and works of righteousness, the fruit of faith. Then it is the will of the great Teacher that they apply their hearts diligently, that they may grow in grace, and in the knowledge of God, through the faithful study of his Word, and by all the means of grace which God provides (See 2 Pet. 3:18; 1 Pet. 2:2; Eph. 4:11-16), until they come to that maturity and steadfastness of Christian character which is 'the mark for the prize of the high calling of God in Christ Jesus." Phil. 3:14.
To neglect the great divine text book, which is put into our hands by the Teacher for our instruction, and depend solely on other means of grace, such as the preaching of the Word by pastors and teachers, is but to lean upon a frail reed, which, however true, may be shaken by the wind and sometimes need support instead of giving it. And to try to make up for that neglect by good works is folly for Satan will take advantage of such works to lead astray from the divine direction and will cause those who do them to trust in them.
Christ, by his indwelling spirit, is the great Teacher of his people. The Holy Spirit of God and of Christ, the abiding comforter in the heart of the true believer, will lead into all truth, in its season and will work out in such the peaceable fruits of righteousness. Jesus says, "He shall take [of the things] of mine, and shall show them unto you." These are the things recorded in his Word, so we must let that word abide in us, that his spirit may call it to our remembrance (John 14:26) as we need it and illuminate our understanding as we meditate upon it prayerfully seeking his guidance. Thus, and thus only shall we go from grace to grace, till glory crowns what grace hath wrought.
This persevering, diligent, faithful class in the school of Christ will be the overcomers, the graduates, of this school term - the gospel age - and at the close of the term these graduates will be made the bride of Christ and joint-heirs of his kingdom and glory; and they shall reign with him, not only in his millennial kingdom (Rev. 20:6), but also in his "everlasting" universal kingdom. 2 Pet. 1:11; Rev. 3:21.
Other classes - the primary and the intermediate - not having attained to that maturity and steadfastness of Christian character, which is the mark for the prize, by the end of this school term, will continue under training in the coming term, when, in place of the pastors and teachers now raised up of God, for the perfecting of the saints, there will then be those worthy ones who will constitute the earthly phase of the kingdom and under that training they will be perfected as men, to abide on the earth, which is "given to the children of men." Psa. 115:16. But the high-calling of the gospel age - to be "changed," to be made "partakers of the divine nature," and to become the bride and joint-heir of Christ - will have passed from them, for the marriage of the Lamb will have come and the door to that high office will be forever closed. Matt 25:1-13.
Thus briefly is suggested the great importance of faithfulness and persevering energy in the Christian life, to those who would attain its chief reward. To this end the soul must not be fettered with creeds and opinions of men, or any other spiritual bondage, but must be free to graze in the rich pastures of divine truth as the spirit of God may lead; for "the path of the just is as the shining light that shineth more and more unto the perfect day." Prov. 4:18. Nor must it be cumbered - overcharged - with the cares of this life.
The Distinct Time Limit
Having identified the Christian church as the great mystery, and the appearance of its Head, the incarnate Son of God, as the beginning of it, we further note, that its completion, is just as surely shown. As the time and manner of its beginning had been prophetically marked (Dan. 9:24-26; Isa. 7:14; Matt. 1:22, 23), yet in such a way as to keep the exact date secret until fulfilled, so also are the time and manner of its completion indicated. Thus - Rev. 10:7. "And the angel swore ... that in the days of the voice of the seventh angel, when he shall begin to sound the mystery of God should be finished."
This trumpet symbol, like others referring to it, concealed the date from the church in the early centuries but gradually the lapse of time, as was intended, made the significance of the symbolic trumpets manifest but never so clearly as in these last days. These symbolic trumpets have long been recognized as sounding in events and Rev. 11;15 shows what the events of the seventh trumpet will be: "And the seventh angel sounded, and there were great voices in heaven, saying, The kingdom* of the world is become the kingdom of our Lord and of his Christ, and he shall reign forever and ever." And verse 17 adds, "Thou hast taken to thee thy great power, and hast reigned." The apostle Paul calls it "the last trump," and, addressing the church, says, "We shall all be changed ... at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." 1 Cor. 15:51,52. And again - 1 Thes. 4:16 - "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel [one of the significant names applied to our Lord as we have seen] and with the trump of God, etc." *See Emphatic Diaglott, also The Bible Commentary.
Thus prophecy points to the second coming of Christ, the Archangel, as the time when the mystery shall be finished, the exact day and hour of which no man knoweth, though believers may recognize the foretold signs of its very near approach. And as the sounding of this trumpet covers the entire work of the millennial reign (Rev. 11:18), it is stated that when it begins to sound, the mystery will be finished. Then the gathering of the elect church, - the dead in Christ first and afterward, we which are alive and remain, - their instantaneous change to the divine nature, and the marriage of the betrothed virgin to the King's Son, will constitute the first event when the seventh trumpet begins to sound. Then subsequently, when Christ shall appear to the whole world - for it is written that "every eye shall see him" - "then shall ye also appear with him in glory." Rev. 1:7; Col. 3:4.
This is the first resurrection and this "gathering together unto him" will be sudden and surprising, though anticipated; and it will be secret - unobserved and unknown to the world until his appearing. Hence the numerous exhortations to the church to constant watchfulness and readiness for the silent, invisible, thief-like coming of the Bridegroom to claim and to glorify his bride. "Blessed and holy is he that hath part in [this] the first resurrection." Rev. 20:6.
But the first resurrection, being preliminary to the setting up of the kingdom, must include all of the blessed and holy: not only those who shall constitute the heavenly, but those also who shall constitute the earthly phase of it. The holy ones of past ages were told that they should rest, and stand in their lot at the end of the appointed days of waiting for the kingdom. Dan. 12:13. Their lot is the kingdom in its earthly phase and the end of the days of waiting will have come when Christ shall have returned and glorified his overcoming church and taken his great power to reign; for "They [of the earthly phase] without us shall not be made perfect." Heb. 11:40. But not battle-scarred and way-worn will these heroes return, for in the instant of their awakening they are "made perfect": not "changed" like the church of the gospel age, to the divine nature but made perfect as men and collectively as a fully established visible earthly kingdom.
The very next event therefore, after the glorification of the church, the bride of Christ, will be the resurrection and rewarding of the worthy saints of preceding ages. These will be "the virgins, her companions, that follow her." "With gladness and rejoicing shall they be brought: they shall enter into the King's palace." In some way the earthly and the heavenly rulers will be in close communication with each other, since "Out of Zion [the heavenly kingdom] shall go forth the law, and the word of the Lord from Jerusalem [the earthly seat of the kingdom].” Psa. 45:14, 15; Isa. 2:3. Compare also John 1:51; Gen. 28:12.
"Blessed are they which are called unto the marriage supper of the Lamb" - to this feast of Joy and gladness, this first rapturous meeting of the saints of all ages to celebrate the marriage of the Lamb. Rev. 19:9. It will be a joy which even the palace of the King cannot contain and which, from the heavenly throne will call upon the whole creation to praise our God. And John says, "I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia, for the lord God omnipotent reigneth. Let us be glad and rejoice and give honor to him, for the marriage of the Lamb is come, and his wife hath made herself ready." Rev. 19:5-9.
When the fullness of the Gentiles (i.e. the full number of the Gentiles which, together with the overcoming remnant of Israel living within the gospel age, completes the church, the bride of Christ) has thus come into the heavenly inheritance and the kingdom in both its phases is thus established, then shall Israel's national blindness be turned away. Rom. 11:25-27. And repentant Israel shall mourn for him whom they have pierced. Zech. 12:10. And when the Lord, in his great mercy and forgiving love, shall "take away the rebuke of his people," then, in the new joy of his salvation, they will say, "Lo this is our God; we have waited for him, and he will save us: this is the Lord, we have waited for him, we will be glad and rejoice in his salvation." Isa. 25:8.9.
Then if the fall and the casting away of them as a nation, has been the riches of the Gentiles - giving all nations their representatives in the highest court of the whole universe (for the bride is a people chosen from all nations) what will the receiving of them back into their national favor be, but life from the dead? Rom. 11:1115. It will indicate surely that God's time has come for the restitution of all things, according to his promise; for Israel, under the leadership of the established kingdom in both its phases, is a chosen people for the blessing of all the families of the earth, including not only those then living, but all of the resurrected dead, for "the hour is coming* when the dead shall hear the voice of the Son of God, and they that hear shall live." John 5:25.
When Israel shall thus arise and shine, the glory of the Lord having risen upon her, the Gentiles shall come to her light and kings to the brightness of her rising. Isa. 60:1-3. "At that time they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered unto it." Jer. 3:17; Isa, 2:2, 3.
Thus the whole world will start on the path of life. As soon as the mystery of God is finished, in the establishment and manifestation of his glorious kingdom, the tide of sin and sorrow begins to roll back, and a way is made in the midst of the turbulent sea of human experience and all mankind may quickly pass over into the Canaan of rest and peace. Compare Isa. 35:8; 40:3-5.
*The words, "and now is," are not found in the oldest manuscripts.
The Mystery Illustrated
The Word of God abounds in types and shadows and parables and dark sayings illustrating the mysteries involved in the one great mystery, the kingdom of God, the church of Jesus Christ. Thus the prophets wrote and when Jesus, the great prophet, came he also opened his mouth in parables and dark sayings, full of instruction for those who should constitute the kingdom.
Most of the illustrations set forth the conditions of the probation period of the church. Thus - the real church is the precious wheat in the midst of tares; it is the salt of the earth and the light of the world; a virgin espoused to Christ; a body of which Christ Jesus is the head. They are sons of God, a house or family of God, a temple for the indwelling of the spirit of God, an anointed priesthood, and the royal heir to a throne; now, however, differing nothing from a servant, though he be heir of all things, being under tutors and governors until the time appointed of the Father for his coronation. Gal. 4:1, 2. But three illustrations are elaborated to set forth the future glory of this mystery of God, viz., the Bride of Christ, the heavenly city, and the holy temple. And it is considering these, as interpreted by the apostles and prophets, that we come to understand clearly what is the wonderful mystery involved in this institution.
In a preceding chapter we have necessarily intruded upon this subject in calling attention to the great salvation which God has provided for the righteous, from all the train of evils which sin has brought. There we have seen this anointed company, the Christ, Head and body (1 Cor. 12:12) as the New Jerusalem, the heavenly Zion. And in that glorious view of it, is it not the most mysterious of all mysteries, that of such beings as poor fallen humanity God should fashion such vessels of glory?
Little wonder is it that faith staggers at the bare suggestion of such a proposition. But let it rally again and rejoice in the promise, for the spirit of God urges steadfast faith to its full realization, saying, "Hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God which is New Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name." Rev. 3:11, 12. Now let us consider this magnificent promise -
The Temple of God
Individually the overcomer is to be "a pillar" in the temple of God. Peter says, "a living stone," but Christ gives additional dignity to each living stone, calling it a pillar, a very important stone, in this living structure. Then collectively they will constitute that temple. 1 Cor. 3:16.
The foundation of this illustration was of course the literal temple, with which every Israelite was so familiar, and with which every Christian should be, for it signifies more to the Christian than it did to the Israelite. That was a literal, material, typical temple, while this is a spiritual, a living temple. All the stones in the literal temple represent living beings in the spiritual or living temple. The preparation of the stones for the building of the literal temple was typical of the living beings as stones for their respective places in the spiritual temple. The construction of the literal temple and the purposes served in its construction, were typical of the construction and purposes of the anti-type. And so also the glory of the one prefigures the glory of the other.
While Christ Jesus is "the chief corner stone," the "sure foundation" of this living temple, the twelve apostles are also said to be foundation stones - built, of course, upon the sure foundation which God hath laid in Christ, they being the twelve appointed, empowered and inspired witnesses of Christ, to all succeeding generations, so that all the other living stones "are built upon the foundation of the apostles and prophets [for they are both - Eph. 3:5], Jesus Christ himself, being the chief corner stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord." Eph. 2:19, 21.
And then Paul adds (vs. 22): "In whom ye also are builded together for a habitation of God, through the spirit.” This is just what we have learned from that other type of the glorified church - the reigning Zion, the New Jerusalem. It is to be the dwelling place of Jehovah himself. "God is in the midst of her: she shall not be moved." Psa. 46:5. "For Jehovah hath chosen Zion: he hath desired it for his habitation," saying, "This is my rest forever; here [in the midst of this, his own divine family] will I dwell for I have desired it." Psa. 132:13, 14. Thus the living temple and the New Jerusalem filled with the glory of God are identical: they bear one testimony of the future glory of the overcoming church.
And Jesus says, "I will write upon this temple, built of these living stones, the name of my God." Yes, in characters of light, which the whole family of God in heaven and in earth may clearly read, he will make known to the remotest bounds of creation, that this is Jehovah's temple, his dwelling place, his divine royal family, his home, his rest, his peculiar treasure, upon which is bestowed the choicest wealth of divine favor. "In the ages to come" he will make known "the exceeding riches of his grace in his kindness toward us through Christ Jesus." Eph. 2:7.
"And the name of the city of my God, which is New Jerusalem, which cometh out of heaven from my God." It will be universally recognized as the holy Jerusalem clothed with majesty and power. And not only so, but Jesus says further: "And I will write upon him my new name." Yes, the bride of Christ shall bear his name. Thus the bride, the city, the temple are one and the same.
But observe again this last promise: it is "my new name." It has taken a good many significant names, as we have seen, to convey to our minds the wonderful mystery of God involved in this glorious being whom Jehovah hath appointed to be Head over the church. The name "Michael" revealed him to us as one like God -the only-begotten Son cooperating with God in all the mighty works of creation. "Jesus Christ" reveals him to us as our Savior, the anointed of Jehovah; while in his glory, he is known as "Immanuel" - God with us: "the Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace." Isa. 9:6. This significant name, "Immanuel" is the new name which he will write upon his victorious church, which thenceforth will be universally known as the bride of Immanuel - the bride, the Lamb's wife. ---- Thus the glorified church will
constitute a heavenly temple, of which the earthly temple was a type.
The Typical Temple
Now let us consider in a general way the literal temple which is cited as one illustration of this mystery of God. This typical temple was built by Solomon, king of Israel and superseded the tabernacle of the wilderness constructed by Moses. With but slight variation they were alike in construction and in use; the one being suited to the nomadic life of Israel in the wilderness and the other to their establishment in Canaan. With great particularity and solemnity every item of the plan of the tabernacle, as well as the directions for its use in the divine service was given by God to Moses, together with the two tables of the law: "written with the finger of God." Exod. 31:18. Forty days was Moses alone with God in the Mount receiving this instruction. And David, when he proposed to build the temple, received directions for its construction from the same source. "All this," said David, "the Lord made me understand in writing, by his hand upon me, even all the works of this pattern." 1 Chron. 28:12-21.
It was no mere accident that the purpose of erecting a more permanent structure for the worship of God in Canaan and conceived in the mind of King David: it was the natural instinct of grateful devotion prompted by the spirit of God. So God accepted it, and though the privilege of building should be reserved for his son Solomon, whose peaceful and opulent reign would in those respects prefigure the glorious reign of Christ, the Prince of Peace, David, in the stormy days of his reign, should make ready the material for the building, thus prefiguring the preparatory work of Christ during the gospel age, wherein, under circumstances of trial and warfare with the powers of darkness, the living stones for the living temple should be made ready.
And just as the literal temple was put together in the first days of Solomon's reign without the sound of a tool upon it, so in the first days of Christ's kingly advent, all of the prepared living stones will, in the first resurrection, be put together in the places for which they are respectively made ready, in that heavenly temple, that "building of God," "that house not made with hands, eternal in the heavens," silently, unknown to the world from whence they are quarried; and then the glory of the Lord will fill his temple, and will be manifested to the whole creation at his appearing.
This typical temple in the midst of Israel was the center, not only of their religious worship, but also of their national life. Its Most Holy Place was the repository of the divine law. Its Shekinah glory covered with the cloud upon the mercy-seat (2 Chron. 5:13,14), was the manifestation of Jehovah's invisible presence in the midst of his people, their supreme Lawgiver and King, the prince upon the throne representing Christ our King, being there by Jehovah's appointment and subject to his authority. Its priesthood, also by his appointment, and foreshadowing the priesthood of Christ and the church, presented the acceptable sacrifices and led in the national worship of the divine Sovereign. His prophets, also representing Christ the great Teacher of his people, admonished all without respect of persons, and at the bar of that justice the nation was governed. If they walked in the way of the commandments of that Sovereign (typically) enthroned in the Most Holy Place, then the nation prospered and was a beacon light in the world; but if they walked contrary to him, and heeded not his admonitions and warnings through his prophets, then even kingly crowns were removed, and the nation was punished by war or captivity or famine or pestilence until brought to repentance and the paths of righteousness.
Here also the anointed high priest presented the blood of the typical sin-offering year by year on the appointed day to make the typical atonement for the sins of the people; and when it was accomplished he returned to the waiting people with typical tokens of the divine acceptance and favor. Lev. 9:6, 7, 22-24. Thus was prefigured the atoning work of Christ. The Most Holy Place then, alike in the tabernacle and in the temple, was the real throne of Israel.
Next to the Most Holy Place, but separated from it by a veil was the apartment called the Holy Place. Only the priesthood, Aaron and his sons, might enter here, prefiguring the privilege of the anti-typical priesthood, the church, to dwell in the very shadow of the Almighty, and to walk in the light of this secret place of the Most High (Psa. 91:1; 27:5) - the light specially provided for the priesthood, and not made known in other ages, nor to others of this age; the light typified by that which shone from the golden candlestick. Prefiguring also the church's privilege of feeding on the "bread of the sanctuary" - the exceeding great and precious promises in Christ; our services also, with his and because of him, being acceptable to God as sweet incense on the golden altar. The Holy Place thus represents the place and privilege of the church of God.
Subordinate to the priesthood was a great company of their brethren, the Levites, whose duty it was to serve in cooperation with the priesthood in carrying forward the work of the Lord for the whole people; but they were not permitted to enter the holy places. These Levites aptly prefigure the earthly phase of the kingdom of God, to which reference has already been made. And a similar local body in every realm of the whole creation is in perfect harmony with the vast design of the universal order typically set forth in the teachings of the tabernacle.
When Israel traveled through the wilderness the arrangement of the camp about the tabernacle, both in their tents and upon the march, was also a marked typical feature. The priests and Levites had their appointed places nearest to and circling about the tabernacle on its four sides, the priests on the east, the side of entrance, going in and out in the performance of their priestly services; while beyond and circling about them, the twelve tribes were arranged in orderly rank, three tribes on each side.
The tabernacle, God's typical dwelling place in the midst of his chosen priestly family, the Levites, is thus also in the midst of his people, Israel, the Levites forming an inner circle. See illustration.
When the tabernacle was taken down for removal as they journeyed on toward Canaan, the golden ark containing the divine law which belonged to the Most Holy Place, was the emblem of the divine presence in their midst. See Num. 10:33-36. It was this that so distinguished the ark as a miracle-working wonder. When it stood in the midst of Jordan, Israel walked over dry-shod; and before it the walls of Jericho fell. And when it rested in its appointed place and Israel obeyed the divine law contained therein, their prosperity was the wonder of the world.
What a remarkable system of government and of worship that was. It commanded the obedience of all Israel and the reverence of the whole world. By it the God of Israel was known in all the world as a God to be feared; and by it a people was trained and disciplined as no other people ever had been; and in that nation, as a result of that training and discipline, individual characters were produced whose moral grandeur is the glory of our redeemed humanity.
With these general observations of that typical system represented in the tabernacle and temple, let us consider it again more closely, for it stands for a great universal and eternal system of divine worship and government, in which the whole creation is led by him who is "made an high priest forever after the order of Melchisedec," and in which also a priestly order shall minister with him in that holy tabernacle not made with hands eternal in the heavens. Heb. 9:11; 2 Cor. 5:1. Herein God has actually given to his church a chart of her heavenly inheritance.
This ultimate design of that typical system is made clear through the teaching of Paul's epistle to the Hebrews. Here the apostle speaks of the entire typical system, and he takes it at its best (its fullest symbolism), mentioning only the tabernacle in the wilderness. Here he shows it to be a type or pattern of "the true tabernacle, which the Lord pitched, and not man," Compare Heb. 8:1, 2, 5; 9:21-24.
Now observe this pattern again in its position in the center of the camp of Israel. So God has established his throne in the heavens, and his kingdom ruleth over all creation. Psa. 103:19. His throne in the heavens corresponds to the sanctuary of the tabernacle and temple, and as we have seen, is his Zion, his holy Jerusalem, while the hosts of the intelligent creation encamped on every side in the many mansions of the heavens correspond to the tribes of Israel in their tents. And there are clear intimations of such a grouping of the whole family of God in twelve great divisions - possibly in twelve great constellations of the starry realms whose vast numbers cannot be computed and finally classified by human observation.
Thus: The heavenly Zion has twelve gates bearing the names of twelve tribes; and the twelve apostles, heirs of the heavenly kingdom, sit upon twelve thrones (at the gates) judging the twelve tribes of the universal Israel of that heavenly inheritance. Matt. 19:28. Indeed must it not be the universal Israel of God, the ultimate anti-type of literal Israel, since this typical arrangement was, as Moses and Paul tell us, a pattern of a similar arrangement in the heavens? Literal Israel was the type and cannot be the full measure of the anti-type also. And though there are also anti-types in the gospel church that cannot preclude the ultimate anti-type to which our attention is finally called by the apostle Paul.
Thus we are led by the spirit of God through the word of inspired apostles and prophets, to lift our eyes of faith from the pattern of the heavenly places to the heavenly places themselves.
Now observe the Most Holy Place, Jehovah's throne, and the Holy Place of the priesthood, so close to it. In the pattern they are separated by a veil. Paul explains (Heb. 10:19, 20) that this veil represented the flesh, the human nature, of Christ. That is, as long as Christ abode in the flesh and had not yet paid our ransom price with his precious blood, we had no access to God, could not even look beyond that veil. But immediately upon the payment of our ransom, this typical veil was rent in twain from top to bottom; thus signifying that thenceforth the church, composed of both Jews and Gentiles, the priestly order, now abiding by faith in the Holy Place, might look, might even now, enter by faith into the Most Holy Place of the anti-typical tabernacle in the heavens. And this privilege Paul urges us to accept with humble boldness. Heb. 10:19-23. Finally in the New Jerusalem type it is all Most Holy, for the typical temple merges into the typical city where no veil separates the glorified priesthood from the holiest of all - the throne of Jehovah, where Christ sitteth at the right hand of God.
Having offered the one officious and acceptable sacrifice, our risen Lord and Savior then entered into the Most Holy Place of that tabernacle not made with hands, there to abide a High Priest, not of the Aaronic order, but of the order of Melchizedec - a priest upon his throne forever. Heb. 8:1, 2; 6:20. And in so doing, Paul tells us he was the forerunner of the whole priesthood; for he is our Head, our High Priest; and we, his church, constitute the anointed body of the priestly order. "Seeing then that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us holdfast our profession." Heb. 4:14.
We cannot here follow the apostle in all the details of the pattern and substance of the heavenly things and places, but let us note briefly the main features of the divine purpose thus outlined. The whole typical system presents Jehovah our God as the one supreme and central figure - the God and Father and Sovereign of the whole creation. His presence in the sanctuary is represented by fire; and his glory by the light that emanates from it. Every representation of God is after this manner. When he appeared to Moses it was in the burning bush; and to Israel the glory of the Lord was like devouring fire on the top of Mount Sinai. Exod. 3:2, 3; 24:17. So also in the Sanctuary above the mercy seat between the cherubim. So also in the visions of the prophets. See Isa. 6:1-4; Ezek. 1:26-28; Rev. 4:2, 5.
The symbol is a striking one. Fire will burn to destruction every thing that is inflammable, while that which is fire-proof may be enveloped in flames without any destruction. Hence fire is an apt symbol of holy justice, of judgment and of purification. Righteousness, actual or imputed, is fire-proof - that is judgment -proof. In conformity to this symbolic teaching God and Christ and angels are represented as in the very midst of fire which cannot harm them, and of light which discloses no blemish. "God is light, and in him is no darkness at all"; and "our God is a consuming fire": consuming to all that is inflammable - to sin and sinners; but contrawise, to those who have no sin he imparts his glory: they receive and reflect it. Consequently, only those who are fire-proof - that is without sin - can dwell with God. See Isa. 33:14-17; Matt. 5:8.
This attitude toward sin and sinners is not only the natural attitude of a holy God toward all unrighteousness, but as shown in Chapter V, it is the absolute guarantee of all the rights and privileges of the righteous throughout the length and breadth of the universal dominion. It is therefore no mere arbitrary attitude, but it is the only attitude which the holy and benevolent attributes of God could dictate.
Since God is thus "a consuming fire," and sin is inflammable, therefore sinners cannot stand in the presence of God; nor can they approach him save through an acceptable mediator of his own appointment. Consequently when God would appear to Israel on Mount Sinai, the people were warned to maintain a specified distance and instructed to prepare for the occasion by every symbol of cleansing while Moses, after offering the typical sacrifice, was accepted as their typical mediator. Any breach of these regulations meant instant death.
In the ceremonial of the tabernacle this lesson, begun on Mount Sinai, was forcefully impressed as long as the typical system endured: that was, until the typical priest and the typical sacrifice gave place to the true priest and the one great and only effacious sacrifice for sin - "The Lamb of God that taketh away the sin of the world." Let us again call to mind also that the cleansing fountain opened in the house of David is for sin and for uncleanness. (Zech. 13:1) and how carefully the typically holy nation of Israel was guarded against ceremonial uncleanness, by even the touching of a dead body, or having aught to do with any thing that symbolized sin or its penalty; and how such contact, even of inanimate things, required prescribed cleansings.
In all of these ceremonies, as we have seen, was taught the great lesson that the very touch of sin is a blight, and that the atoning sacrifice of Christ which redeemed us and which gave to him the power to destroy death and him that hath the power of death, is the guarantee of the absolute purity of the entire realm of his everlasting dominion.
In the epistle to the Hebrews we have seen how Paul shows the great superiority of the priesthood of Christ to the typical priesthood of Aaron, and how to the Jews he argues conclusively that God's recognition of this higher priesthood at once rendered obsolete the former typical priesthood; and if the priesthood, then also of necessity the whole typical system, which was only a shadow of the better system which was to come. Then he points to the "true tabernacle," the throne of the Majesty in the heavens; and to Christ, a priest forever after the order of Melchizedec, officiating in that heavenly sanctuary (Heb. 7:21; 8:1, 2; 9:24); and to the church redeemed by his blood and also sanctified by this same offering, for the priestly office, over which he is the ordained Head. Heb. 10:9-23.
As Paul thus reasons and expounds the mystical teaching of this wonderful typical system, we seem to hear him say: "You see your calling, brethren"; for all of this is implied in the promise of joint-heirship with your Lord. And then, O let us not ignore his warning against any appearing of spiritual pride, as if we were worthy of such marvelous exaltation. For God hath actually chosen the humble and insignificant among men, that so "no flesh should glory in his presence." See and ponder 1 Cor. 1:26-31.
To What Intent?
Seeing thus a sanctuary and a priesthood ordained and established in the heavens to endure forever, we next observe Paul's statement of it: that it is - "To the intent that now [i.e. since the heavenly priesthood is assured by the resurrection of Christ, and his entrance as our great High Priest into the heavenly sanctuary - that now] unto the principalities and powers in heavenly places [i.e. throughout the whole creation] might be known by the church [when glorified with him] the manifold [the much diversified*] wisdom of God." Eph. 3:10, 11. We cannot therefore expect to be able now to fathom all the depths of divine wisdom in the plan thus outlined as centering in this mystery of the eternal priesthood in the heavenly sanctuary, that wisdom which the eternal ages shall make manifest to the whole creation. But with Paul we may look into it with the telescope of the typical ordinance.
*See Emphatic Diaglott
In Heb. 8:3 Paul reminds us that every high priest in the typical system was ordained to offer gifts and sacrifices, and (vs. 5) that in so doing they shadowed forth the high priesthood of Christ; and that, as in the type so in the anti-type, this, the true high priest, must also of necessity have somewhat to offer. In Chapter VII he has shown that Jesus could not be a priest after the Aaronic order which served in the typical tabernacle because he was of the tribe of Judah which was not the priestly tribe (vs. 14) yet he says, "Jehovah hath sworn" -concerning Christ Jesus - "and will not repent, Thou art a priest forever - after the order of Melchisedec." vs. 21; Psa. 110:4. Then he shows that Melchisedec's priesthood antedated the whole typical system, he being a priest of the Most High God away back in Abraham's time; and that thus his priesthood prefigured the eternal priesthood of Jesus Christ. Heb. 7:3.
The priesthood of Christ then, prefigured as eternal in the Melchisedec type, is also like that of every high priest of the Aaronic order as well, in that it is ordained to offer gifts and sacrifices: not in the typical tabernacle, but in the true tabernacle in the heavens. Heb. 8:1, 2.
Then he proceeds to prove that, as a priest in the heavenly sanctuary, Jesus had somewhat to offer; that like as Aaron on the day of atonement entered into the most Holy Place with the blood of bulls and goats, the typical sin-offering which could never really take away sin, so Jesus had entered into the heavenly sanctuary, not with the typical blood, but with his own blood, which truly taketh away the sin of the world.
And not only has our Lord Jesus thus presented the truly acceptable sacrifice in the heavenly tabernacle, but like every typical high priest, he has gifts also - the gifts or offerings of his people - to present to God. In the typical system the numerous sin-offerings of the people were both the acknowledgment of their own fallen condition and need of redemption, and their expression of faith in the one true sin-offering. Their trespass offerings expressed repentance for particular sins recognized and acknowledged, and their desire for reconciliation with God through the true atoning sacrifice. Their burnt offerings expressed their full selfdedication to God. Their meat offerings were acknowledgments of the Creator's loving bounty and the creature's reasonable service in consequence. Their peace offerings were expressions of thanksgiving with vows and free-will offerings. The priests presented these gifts of the people with the blood of the sin offering which typically rendered them acceptable to God.
Thus our great High Priest in the heavenly sanctuary presents to God, with the added merit of his precious blood, the gifts or offerings of his people: their faith, repentance, self-dedication, their service, their thanksgiving, their vows, and their free-will offerings; and thus we too are accepted in the Beloved One, our great High Priest. And the whole family in heaven and in earth will thus draw near to God through his anointed Priest whose precious blood not only atoned for the sin of humanity, but also as we have seen, eventually take away the reproach of uncleanness from the whole creation defiled by the invasion of sin, as prefigured in the anointing of the tabernacle and all its service and all the people with the blood of atonement. Lev. 16:33; Heb. 9:19-26. Compare also Heb. 9:13, 14 with Numbers 19:1-9.
They will come always with full assurance of faith, with full purpose of heart to obey and to please God, with praise and thanksgiving, with prayers for the divine wisdom and for divine guidance in all things, and with the reasonable service of their free-will offerings of their substance to the work of the Lord in their respective realms, and with complete self-dedication to his holy will.
And not only does our great High Priest thus present to God the sacrifices of his people, but he has also received from God gifts for them (Eph. 4:8; Psa. 68:18, 19) - gifts many and varied: eternal life, abundance of peace, fullness of blessing, and all that will be comprised in the establishment of a new heaven and a new earth.
And as in the typical system the under priests served with the high priest in presenting to God the sacrifices of his people, so will the entire priesthood, when established in the heavenly tabernacle, be engaged in the same blessed service and also in dispensing the divine bounty to the whole creation throughout the eternal ages. This heavenly royal priesthood will be the agency for the blessing of the whole creation; and so perfect will this divine government be that, in all things, great and small, it will eternally manifest the manifold wisdom of God in thus establishing it.