The Temple was a physical replica of God's heavenly abode
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4th Temple is a Heavenly Temple as found in Scripture:
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Isaiah 6:1
2Samuel 22:7 Psalms 11:4 Psalms 18:6-7 Psalms 29:9 Micah 1:2 Revelation 15:5 Revelation 11:19 Revelation 16:17 Hebrews 9:23-24 Revelation 3:12 Habakkuk 2:20 |
"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."
"In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears." "The LORD is in his holy temple, the LORD'S throne is in heaven: his eyes behold, his eyelids try, the children of men." "In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth." "The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory." "Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple." "And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:" "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail." "And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done." "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. 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:" "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." "But the LORD is in his holy temple: let all the earth keep silence before him." |
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THE PATTERN OF THINGS "ABOVE"
INTRODUCTION
Scripture speaks of several "Temples" in the Bible, all of which are an image of the Heavenly Temple. The first such representation was the "Tabernacle" (Mishkan) as first seen in the book of Exodus, beginning in chapter 25. The last earthly Temple is mention in the book of Ezekiel.
We are told by Ezekiel to study this Temple, as it contains great mysteries about God and His creation. The Tabernacle/Temple, and its associated priesthood, feasts, services and implements, is literally a parable, involving elements of both time and space, given to us by God Himself.
Finally, we have the Lord Himself represented as the "Temple" of New Jerusalem in Revelation 21:22. It is said that of the 613 commandments given from God in the Torah, all but 90 have something to do with the Temple. Hence, this is a critical area of study.
THE PATTERN OF THE TEMPLE
The Bible gives indication that Moses was caught up in the Shekinah of God in verses such as Exodus 24:15-18. While in the presence of God (in Heaven?) Moses was shown heavenly items to which he was to use as the pattern for their earthly counterparts:
Exodus 25:8-9 "And let them make Me a sanctuary that I may dwell among them. According to the pattern of the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it."
The book of Hebrews attests to the same thing:
Hebrews 8:5 "... who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the Tabernacle. For He said 'See that you make all things according to the pattern shown you on the mountain'."
Extra-Biblical Jewish writings state that the Tabernacle and its furnishings/implements are indeed an image of what is in heaven:
Soncino Zohar, Shemoth, Section 2, Page 149a - "... the structure of the Tabernacle corresponds to the structure of heaven and earth."
Soncino Zohar, Shemoth, Section 2, Page 231a - "Now, the Tabernacle below was likewise made after the pattern of the supernal Tabernacle in all its details. For the Tabernacle in all its works embraced all the works and achievements of the upper world and the lower, whereby the Shekinah was made to abide in the world, both in the higher spheres and the lower. Similarly, the Lower Paradise is made after the pattern of the Upper Paradise, and the latter contains all the varieties of forms and images to be found in the former. Hence the work of the Tabernacle, and that of heaven and earth, come under one and the same mystery."
Soncino Zohar, Shemoth, Section 2, Page 235b - "Now, the lower and earthly Tabernacle was the counterpart of the upper Tabernacle, whilst the latter in its turn is the counterpart of a higher Tabernacle, the most high of all. All of them, however, are implied within each other and form one complete whole, as it says: "that the tabernacle may be one whole" (Ex. XXVI, 6). The Tabernacle was erected by Moses, he alone being allowed to raise it up, as only a husband may raise up his wife. With the erection of the lower Tabernacle there was erected another Tabernacle on high. This is indicated in the words "the tabernacle was reared up (hukam)" (Ex. XL, 17), reared up, that is, by the hand of no man, but as out of the supernal undisclosed mystery in response to the mystical force indwelling in Moses that it might be perfected with him."
Menacoth 29a - "It was taught: R. Jose b. Judah says, An ark of fire and a table of fire and a candlestick of fire came down from heaven; and these Moses saw and reproduced, as it is written, And see that thou make them after their pattern, which is being shown thee in the mount. Will you then say the same [of the tabernacle], for it is written, And thou shalt rear up the tabernacle according to the fashion thereof which hath been shown thee in the mount! — Here it is written ‘according to the fashion thereof’, whilst there ‘after their pattern’."
b.Hag. 12b - ZEBUL is that in which [the heavenly] Jerusalem and the [heavenly] Temple and the Alter are built, and Michael, the great Prince, stands and offers up thereon an offering, for it is said: I have surely built you a house of habitation [ZEBUL] a place for you to dwell in forever (1Kings. 8:13) And where do we derive that it is called heaven? For it is written: Look down from heaven, and see, even from your holy and glorious habitation. (Isa. 63:15)
The same concept is found when speaking of the first Temple. Here David receives the heavenly design idea and passes it along to his son Solomon, whom God had chosen to do the building:
Soncino Zohar, Shemoth, Section 2, Page 164a - Then he began to expound to them this verse: A song of degrees for Solomon (li-shelomoh). Except the Lord build the house, they labour in vain that build it; except the Lord guard the city, the watchman waketh but in vain (Ps. CXXVII, 1-2). Said he: ‘Was it Solomon who composed this Psalm when he built the Temple? (for li-shelomoh could be understood to mean "of Solomon"). Not so. It was King David who composed it, about his son Solomon, when Nathan came to him (David) and told him that Solomon would build the Temple. Then King David showed unto his son Solomon, as a model, the celestial prototype of the Temple, and David himself, when he saw it and all the activities connected with it, as set forth in the celestial idea of it, sang this psalm concerning his son Solomon.
On a related note, Jewish tradition forbids the construction of a building designed to look like the Temple, as well as the seven-branched Menorah:
RoshHaShannah 24b - Abaye replied: The Torah forbade only those attendants of which it is possible to make copies, as it has been taught: A man may not make a house in the form of the Temple, or an exedra in the form of the Temple hall, or a court corresponding to the Temple court, or a table corresponding to the [sacred] table or a candlestick corresponding to the [sacred] candlestick, but he may make one with five or six or eight lamps, but with seven he should not make, even of other metals.
Jewish literature has a lot to say about the heavenly Temple, including numerous references to a mysterious figure known as "Metatron," who is given such an exalted position, that at times he is even "confused" with God Himself. This Metatron figure bears a great likeness to Yeshua.
The book of Hebrews (especially chapters 4-8) also alludes to the heavenly tabernacle and priesthood and how they correspond to the earthly ones. Our Hebrews study, scheduled for the summer of 2000 will address this in detail.
THE "24 ELDERS"
God gives the arrangement of the tribes, as they were to be grouped around the Tabernacle, in Numbers, chapters 2. In the following chapter, He goes into further detail, giving the assignments of the tribes of the three children of Levi as well as their children (a total of eight grandchildren). The tribes of Levi did not have a place with the other twelve, rather these children and grandchildren were placed in the area closest to the Tabernacle. The three children were Merari, Gershon and Kohath. The eight grandsons of Levi were; Libni, Shimei, Amram, Izehar, Hebron, Uzziel, Mahli and Mushi (see Numbers 3:17-20).
This resulted in a final total of 24 groups, represented by 24 elders, (all mentioned by name) who surrounded the Tabernacle. The breakdown is as follows:
(1) Moses' family
(12) The 12 tribes
(3) The tribes of the 3 sons of Levi
(8) The tribes of the 8 grandsons of Levi
There is an obvious parallel to the book of Revelation:
Revelation 4:4 "Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting."
Alternatively, the twenty-four elders could be associated with either the 24 courses of the priesthood that each served twice a year for one week throughout the year. Some also consider the possibility of them being the heads of the 12 tribes plus the 12 Talmidim of Yeshua (the 12 "apostles.")
As the twelve tribes can be seen in the diagram above surrounding the tabernacle, so too in Revelation are these tribes part of the "gates" surrounding New Jerusalem as seen in Revelation:
Revelation 21:12-13 "Also she had a great and high wall with twelve gates, and names written on them, which are the names of the twelve tribes of the children of Israel: three gates on the east, three gates on the north, three gates on the south, and three gates on the west."
Note that these are the gates that only those who followed His commandments (Torah) may pass through (Revelation 22:14).
THE MYSTERY OF THE "ARK OF THE COVENANT"
God's presence would manifest itself above the ark of the covenant, first mentioned in Exodus 25. God, in his holiness could not reside in this "unclean" earth, nor in the same fashion with His chosen people after the sin of the golden calf. Therefore, He had to create a special means for Himself to be manifest among His people as their atonement.
Midrash Rabbah Exodus 50:4 Why was the ark-cover called kapporeth?- Because it made atonement (me-kapper) for Israel.
There is an interesting concept in Judaism that the ark weighed nothing. (It is said that it actually "carried" its bearers along.) Figuring the dimensions and construction materials of the ark, and its contents, the weight of it would have been far too much for the four carriers to bear -- in fact it would have snapped the poles or broken off the golden rings they passed through!
It is also said that the ark took up no space. The reference below shows that when they placed the ark in the sanctuary and measured from the sides of the ark to each wall, the sum of those measurements equalled the distance measured directly from one wall to the other!
Megilah 10b - R. Levi further said: We have a tradition from our ancestors that the ark took up no room. It has been taught to the same effect: ‘The ark which Moses made had round it an [empty] space of ten cubits on every side’. Now it is written, And in front of the Sanctuary was twenty cubits in length [and twenty cubits in breadth], and it is also written, And the wing of the one cherub was ten cubits and the wing of the other cherub was ten cubits. Where then was the ark itself? We must therefore conclude that it stood by a miracle [without occupying any room].
All of this would indicate that although it was originally built by human hands, and it could be seen and touched, the ark was truly "not part of our world," it resided in "spiritual space."
SPIRITUAL TIME, SPACE, MASS, LIGHT AND ENERGY
The "Spiritual Dimensions" section is a very deep area of study, but one that is key to understanding some of the most difficult areas of Scripture, such as those verses in Revelation where the text seems to shift between events on earth and in the heavenlies, as well as not follow a linear time line.
Consider the following quote:
Time is an accident consequent upon motion and is necessarily attached to it. Neither of them exists without the other. Motion does not exist except in time, and time cannot be conceived by the intellect except together with motion. And all that with regard to which no motion can be found, does not fall under time.
A brilliant insight from Albert Einstein, perhaps?
If you answered "probably," you're only off by about 700 years.
In as much as the above quotation sounds like a 20th century theory of Einstein, it is actually from Maimonides, the great Jewish Torah scholar of the twelfth century. (1) Actually, Einstein and his colleagues probably were inspired by Maimonides' writings, which were well ahead of their time.
The last sentence of Maimonides' quote actually pertains to God Himself. As "motion" (as well as space) imply measurement and can only apply to physical objects, and as God is not corporeal, then He is not confined by time or space. Time was created by God, for us. He operates beyond time as we know it.
TIME AND SPACE IN OUR 3-DIMENSIONAL WORLD
There are many ways that "time" and "space" can be shown to have a relationship. A simple example is found in the game of chess. Chess strategy involves interplay between space (how many of the 64 squares of the board you control), and time (how many moves that you are ahead or behind your opponent). Experienced players often "trade" space for time, having to use their intuition as to whether they are getting the "better end of the deal." Only after a beginner understands this "dimension," of the game, can he move forward to becoming an advanced player.
In mathematics, there are complex equations that cannot be solved without introducing a "4th dimension" (something beyond the X, Y and Z coordinates in 3-dimensional space). Again, without "expanding" beyond the elementary and obvious, one cannot advance to the next level of understanding.
Physics has shown that there are relationships between things like energy and mass, as well as time and space, Einstein's famous equation, E=mc2 (Energy equals mass times the constant of the speed of light, squared) was one of the first to link two such elements. Experiments have been done sending atomic clocks through the atmosphere in different directions, arriving at the same destination at the same moment -- however when the clocks were checked, the times were different, thus showing that speed through space affected time.
FIVE SPIRITUAL ELEMENTS
The concepts we call, "time" and "space," as well as, "light," "mass," and "energy," are all part of God's creation and may be considered a "reflection" of His attributes. As God is consistent in what He does, when studying the Scriptures, we should not be surprised to find that there are corresponding elements in the spiritual realm. The study of these spiritual elements plays a key role in understanding who God is, who we are, what is to come, and how we are to get there.
The following are offered for consideration:
TIME AND SPACE: SHABBAT AND THE TEMPLE
The Sabbath is shown to have a time-transcending character, as seen in the mystical teachings of the Zohar, and is directly tied to the Millenium/Olam Haba:
Soncino Zohar, Shemoth, Section 2, Page 88a - Therefore the Sabbath is more precious than all other times and seasons and festivals, because it contains and unites all in itself, whereas no other festival or holy day does so.’ Said R. Hiya: ‘Because all things are found in the Sabbath it is mentioned three times in the story of Creation: "And on the seventh day God ended his work"; "and he rested on the seventh day"; "and God blessed the seventh day" (Gen. 2:2-3).’
Soncino Zohar, Shemoth, Section 2, Page 88b - The unique character of the Sabbath is expressed in the words: "Between Me and the children of Israel." And because the Faith is centred in the Sabbath, man is given on this day an additional, a supernal soul, a soul in which is all perfection, according to the pattern of the world to come. What does the word "Sabbath" mean? The Name of the Holy One, the Name which is in perfect harmony at all sides.’ [Tr. Note: This idea is based upon the mystic significance of the three letters of the word Sabbath, shin, beth, tau.]
Soncino Zohar, Shemoth, Section 2, Page 205b - ‘The prayer offered by the holy people on the Sabbath is of three parts, corresponding to the three Sabbaths, but being in essence only one. [Tr. note: i.e. the Sabbath of the Creation, the Sabbath on which the Torah was given, and the Sabbath of the Millennium.]
Our definition of spiritual space has to do with a place (and means) by which God can "reside" among His creation -- especially in their sinful state.
The first place we see the idea of God creating "spiritual space," is in creation. According to mystical Jewish tradition, the purpose of creation was to provide God with a "dwelling place in the lower realms." Eden was a place where man walked with God, in the spirit (ruach) of the garden. This "space" was corupted by the sin of Adam and Even, and they were banished from it.
God's process of redemption brings us to Mount Sinai, where once again, sin (the golden calf) gets in the way of the plan. In order for God to reside among his people, He needs to create a spiritual space that is not tainted by sin -- first, the Tabernacle, and later, the Temple.
Recall that Moses built the first Tabernacle and its elements according to a heavenly model. The Zohar (3) states that God made everything in this "lower" world along the same pattern as that in the "upper" world. A similar thought is expressed in Midrash Rabbah:
Midrash Rabbah - Genesis II:2 - NOW THE EARTH WAS TOHU E.V. ‘UNFORMED’, etc. R. Abbahu and R. Judah b. R. Simon [gave the follow-ing illustrations]. R. Abbahu said: This may be compared to the case of a king who bought two slaves on the same bill of sale and at the same price. One he ordered to be supported at the public expense, while the other he ordered to toil for his bread. The latter sat bewildered and astonished: ‘Both of us were bought at the same price,’ exclaimed he, ‘yet he is supported from the treasury whilst I have to gain my bread by my toil!’ Thus the earth sat bewildered and astonished, saying, ' The celestial beings [sc. the angels] and the terrestial ones [sc. man] were created at the same time: yet the celestial beings are fed by the radiance of the Shechinah, whereas the terrestial beings, if they do not toil, do not eat.
We are taught in Scripture that our bodies are the Temple of God's Spirit. Just as the Tabernacle and Temple were constructed according to an image given by God, we ourselves are created in the image of the same God. God's "characteristics" are consistent and can be seen in all He does. By studying God's Temple (as commanded in Ezekiel) and properly keeping His Sabbath, we actually learn more of how to restore our personal relationship with Him. Such "wisdom" is considered greater than prophecy in Jewish tradition.
As Paul said, these things are indeed a (wonderful) shadow of what is to come, and don't let anyone "trouble you," if you choose to study and do them in faith (Colossians 2:17).
A UNION OF TIME AND SPACE
It is reasonable to assume that we can look for His "pattern" throughout any part of His creation. As we find the Temple and Shabbat closely linked in the Torah (when they are formally given to us, i.e. Leviticus 19:30), and coming to their fullness together in the Millennium, it is sensible to look for a connection involving spiritual time and space between the two.
Besides the weekly Shabbat, the three pilgrimage feasts of Pesakh, Shavuot and Succot were also called "sabbaths" and related to the Temple:
Deuteronomy 16:16 - Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
The Jewish scholar Nachmanides (12th century), taught that all 613 commandments of the Torah are related in some fashion to the Temple and Shabbat (2), making the Temple and Shabbat as critical to understanding God's revelation (His Torah) and the spiritual world, as the study of physical time and space are to understanding the "reality" of our physical world.
Science proclaims that our present reality is dependent on the relationship between space and time. Reality is made up of the three aspects of the dimension of space (height, width and depth -- or "X," "Y'" and "Z" coordinates) along with the single dimension of time. (i.e., If you want to know the "location" of something on this earth, you need to know the three aspects of where it was/is and the single aspect of when it was/is.)
The consistency of God's rules would apply to the reality of the spiritual realm. As the Millennium is the return of spiritual reality to its "proper state," we should view the union of of the Temple with Shabbat at that time in such terms, keeping in mind the three aspects of space and one of time.(We will also see later in this study, that there is a "fifth dimension," a spiritual/moral one, that indicates a status of: good/evil, clean/unclean, holy/unholy. This, like the others, is also not "static," (i.e., things that are clean can become unclean and vice-versa).
As we go through this study, we will find that "space-related" things such as; the structure of the Temple, the terms of the Besorah ("Gospel") and the New Covenant, are interwoven with the "time-related items" of; Shabbat, Yovel Year (Jubilee) and Yom Kippur.
Physical time and space are indeed a shadow of their spiritual counterparts:
"Space by itself and time by itself, are doomed to fade into mere shadows."
- Herman Minkowski, a contemporary of Einstein, in a scientific address given September 21, 1908
"Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come ..."
- Sha'ul's letter to the Colossians, chapter 2, verses 16 & 17. (Col. 2:16-17)
"HaMakom V'HaZman Echad Hu" - "Time and Space are One"
- 16th century Jewish saying
"Mehitabut ha'orot, nithavu hakelim -"From the condensation of the lights, were the vessels brought into being."
- Ancient Jewish mystical saying
The "Spiritual Dimensions" section is a very deep area of study, but one that is key to understanding some of the most difficult areas of Scripture, such as those verses in Revelation where the text seems to shift between events on earth and in the heavenlies, as well as not follow a linear time line.
Consider the following quote:
Time is an accident consequent upon motion and is necessarily attached to it. Neither of them exists without the other. Motion does not exist except in time, and time cannot be conceived by the intellect except together with motion. And all that with regard to which no motion can be found, does not fall under time.
A brilliant insight from Albert Einstein, perhaps?
If you answered "probably," you're only off by about 700 years.
In as much as the above quotation sounds like a 20th century theory of Einstein, it is actually from Maimonides, the great Jewish Torah scholar of the twelfth century. (1) Actually, Einstein and his colleagues probably were inspired by Maimonides' writings, which were well ahead of their time.
The last sentence of Maimonides' quote actually pertains to God Himself. As "motion" (as well as space) imply measurement and can only apply to physical objects, and as God is not corporeal, then He is not confined by time or space. Time was created by God, for us. He operates beyond time as we know it.
TIME AND SPACE IN OUR 3-DIMENSIONAL WORLD
There are many ways that "time" and "space" can be shown to have a relationship. A simple example is found in the game of chess. Chess strategy involves interplay between space (how many of the 64 squares of the board you control), and time (how many moves that you are ahead or behind your opponent). Experienced players often "trade" space for time, having to use their intuition as to whether they are getting the "better end of the deal." Only after a beginner understands this "dimension," of the game, can he move forward to becoming an advanced player.
In mathematics, there are complex equations that cannot be solved without introducing a "4th dimension" (something beyond the X, Y and Z coordinates in 3-dimensional space). Again, without "expanding" beyond the elementary and obvious, one cannot advance to the next level of understanding.
Physics has shown that there are relationships between things like energy and mass, as well as time and space, Einstein's famous equation, E=mc2 (Energy equals mass times the constant of the speed of light, squared) was one of the first to link two such elements. Experiments have been done sending atomic clocks through the atmosphere in different directions, arriving at the same destination at the same moment -- however when the clocks were checked, the times were different, thus showing that speed through space affected time.
FIVE SPIRITUAL ELEMENTS
The concepts we call, "time" and "space," as well as, "light," "mass," and "energy," are all part of God's creation and may be considered a "reflection" of His attributes. As God is consistent in what He does, when studying the Scriptures, we should not be surprised to find that there are corresponding elements in the spiritual realm. The study of these spiritual elements plays a key role in understanding who God is, who we are, what is to come, and how we are to get there.
The following are offered for consideration:
- spiritual time, represented by repeated "events" not constricted to the physical linear aspect of time, i.e., the Moedim (including Shabbat, Shemitta and Yovel years, and the seven "Feasts of God"). Many of these are associated with events in the Millennium or Olam Haba (the world to come).
- spiritual space, the dimension(s) beyond our physical one, including aspects of those set on earth for us (i.e., the Tabernacle/Temple, a place where God could "reside" among us on this sinful earth.) Spiritual space is necessary for God's spiritual light to be transmitted, just as physical space is needed for physical light.
- spiritual light, God's word and/or perfect will, either of which is a constant. "You are the light of the world," is an admonition for God's people to teach others His Torah, which is His light. (Thy word is a lamp unto my feet, and a light unto my path. - Psalm 119:105.) The glory of God is also represented by "light" in Scripture.
- spiritual mass, any entity whose function is to implement the will of God (i.e., angels, the Ruach Ha Kodesh (Holy Spirit), Messiah or the Shekinah). This would also include "evil angels" (demons), including haSatan, who also ultimately serve God's purpose.
- spiritual energy, the result of the work of; angels, the Ruach Ha Kodesh (Holy Spirit), Messiah the Shekinah or demons -- i.e., miracles or revelation
TIME AND SPACE: SHABBAT AND THE TEMPLE
The Sabbath is shown to have a time-transcending character, as seen in the mystical teachings of the Zohar, and is directly tied to the Millenium/Olam Haba:
Soncino Zohar, Shemoth, Section 2, Page 88a - Therefore the Sabbath is more precious than all other times and seasons and festivals, because it contains and unites all in itself, whereas no other festival or holy day does so.’ Said R. Hiya: ‘Because all things are found in the Sabbath it is mentioned three times in the story of Creation: "And on the seventh day God ended his work"; "and he rested on the seventh day"; "and God blessed the seventh day" (Gen. 2:2-3).’
Soncino Zohar, Shemoth, Section 2, Page 88b - The unique character of the Sabbath is expressed in the words: "Between Me and the children of Israel." And because the Faith is centred in the Sabbath, man is given on this day an additional, a supernal soul, a soul in which is all perfection, according to the pattern of the world to come. What does the word "Sabbath" mean? The Name of the Holy One, the Name which is in perfect harmony at all sides.’ [Tr. Note: This idea is based upon the mystic significance of the three letters of the word Sabbath, shin, beth, tau.]
Soncino Zohar, Shemoth, Section 2, Page 205b - ‘The prayer offered by the holy people on the Sabbath is of three parts, corresponding to the three Sabbaths, but being in essence only one. [Tr. note: i.e. the Sabbath of the Creation, the Sabbath on which the Torah was given, and the Sabbath of the Millennium.]
Our definition of spiritual space has to do with a place (and means) by which God can "reside" among His creation -- especially in their sinful state.
The first place we see the idea of God creating "spiritual space," is in creation. According to mystical Jewish tradition, the purpose of creation was to provide God with a "dwelling place in the lower realms." Eden was a place where man walked with God, in the spirit (ruach) of the garden. This "space" was corupted by the sin of Adam and Even, and they were banished from it.
God's process of redemption brings us to Mount Sinai, where once again, sin (the golden calf) gets in the way of the plan. In order for God to reside among his people, He needs to create a spiritual space that is not tainted by sin -- first, the Tabernacle, and later, the Temple.
Recall that Moses built the first Tabernacle and its elements according to a heavenly model. The Zohar (3) states that God made everything in this "lower" world along the same pattern as that in the "upper" world. A similar thought is expressed in Midrash Rabbah:
Midrash Rabbah - Genesis II:2 - NOW THE EARTH WAS TOHU E.V. ‘UNFORMED’, etc. R. Abbahu and R. Judah b. R. Simon [gave the follow-ing illustrations]. R. Abbahu said: This may be compared to the case of a king who bought two slaves on the same bill of sale and at the same price. One he ordered to be supported at the public expense, while the other he ordered to toil for his bread. The latter sat bewildered and astonished: ‘Both of us were bought at the same price,’ exclaimed he, ‘yet he is supported from the treasury whilst I have to gain my bread by my toil!’ Thus the earth sat bewildered and astonished, saying, ' The celestial beings [sc. the angels] and the terrestial ones [sc. man] were created at the same time: yet the celestial beings are fed by the radiance of the Shechinah, whereas the terrestial beings, if they do not toil, do not eat.
We are taught in Scripture that our bodies are the Temple of God's Spirit. Just as the Tabernacle and Temple were constructed according to an image given by God, we ourselves are created in the image of the same God. God's "characteristics" are consistent and can be seen in all He does. By studying God's Temple (as commanded in Ezekiel) and properly keeping His Sabbath, we actually learn more of how to restore our personal relationship with Him. Such "wisdom" is considered greater than prophecy in Jewish tradition.
As Paul said, these things are indeed a (wonderful) shadow of what is to come, and don't let anyone "trouble you," if you choose to study and do them in faith (Colossians 2:17).
A UNION OF TIME AND SPACE
It is reasonable to assume that we can look for His "pattern" throughout any part of His creation. As we find the Temple and Shabbat closely linked in the Torah (when they are formally given to us, i.e. Leviticus 19:30), and coming to their fullness together in the Millennium, it is sensible to look for a connection involving spiritual time and space between the two.
Besides the weekly Shabbat, the three pilgrimage feasts of Pesakh, Shavuot and Succot were also called "sabbaths" and related to the Temple:
Deuteronomy 16:16 - Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
The Jewish scholar Nachmanides (12th century), taught that all 613 commandments of the Torah are related in some fashion to the Temple and Shabbat (2), making the Temple and Shabbat as critical to understanding God's revelation (His Torah) and the spiritual world, as the study of physical time and space are to understanding the "reality" of our physical world.
Science proclaims that our present reality is dependent on the relationship between space and time. Reality is made up of the three aspects of the dimension of space (height, width and depth -- or "X," "Y'" and "Z" coordinates) along with the single dimension of time. (i.e., If you want to know the "location" of something on this earth, you need to know the three aspects of where it was/is and the single aspect of when it was/is.)
The consistency of God's rules would apply to the reality of the spiritual realm. As the Millennium is the return of spiritual reality to its "proper state," we should view the union of of the Temple with Shabbat at that time in such terms, keeping in mind the three aspects of space and one of time.(We will also see later in this study, that there is a "fifth dimension," a spiritual/moral one, that indicates a status of: good/evil, clean/unclean, holy/unholy. This, like the others, is also not "static," (i.e., things that are clean can become unclean and vice-versa).
As we go through this study, we will find that "space-related" things such as; the structure of the Temple, the terms of the Besorah ("Gospel") and the New Covenant, are interwoven with the "time-related items" of; Shabbat, Yovel Year (Jubilee) and Yom Kippur.
Physical time and space are indeed a shadow of their spiritual counterparts:
"Space by itself and time by itself, are doomed to fade into mere shadows."
- Herman Minkowski, a contemporary of Einstein, in a scientific address given September 21, 1908
"Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come ..."
- Sha'ul's letter to the Colossians, chapter 2, verses 16 & 17. (Col. 2:16-17)
"HaMakom V'HaZman Echad Hu" - "Time and Space are One"
- 16th century Jewish saying
"Mehitabut ha'orot, nithavu hakelim -"From the condensation of the lights, were the vessels brought into being."
- Ancient Jewish mystical saying
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Can I be saved? I’m not perfect!
Christ our righteousness
Matt. 5:20-48
Jesus himself tells us how righteous we need to be in order to be saved; that is to be accepted by God and avoid hell. Turns out that if we sin even a little we are condemned to hell. The Good News is that we can become not condemned! In other words, God will forgive us of our sin. We can only be saved by believing Jesus Christ and asking God to forgive us of our sins (John 5:24). God then applies Jesus’ righteousness for our own righteousness.
Matt. 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Wow, the Pharisees were very pious yet they won’t be in heaven? The Pharisees were the leaders of the Jewish religion. They kept the Ten Commandments! Did they sin? Well I guess everybody sins a little. The Pharisees won’t be saved!? Hmm, then how can I be saved? Below, Jesus compares the standards of the Old Testament law of righteousness to God’s standards of personal holiness. So there must be a difference between the two!
Matt. 5:21-22 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
Murder of course is sin. But is anger and insult really sin? Can anger and insult really be punished by hell? Then I am probably going to hell. How can I be saved?
Matt. 5:23-24 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
The verses above describe a man bringing his yearly sacrifice to the temple in Jerusalem. If a Jew did not bring this sacrifice for his sins every year then he would be killed (Lev. 17:4, Lev. 17:9). But it seems that the sacrifice isn’t the most important thing, but giving it with love in your heart for your brother. So ritual doesn’t guarantee personal righteousness. How then can I be saved?
Mat 5:25-26 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
Guess what, Satan is your “adversary”. He continually stands before God and accuses you of sinning. You know he is right. Jesus is telling you to confess your sins. If you don’t plead guilty you will be cast into prison. Jesus himself is the judge (Joh 5:22). “Prison” is everlasting punishment. So if I confess my sins I will avoid Hell? Will I be saved?
Matt.5:27-28 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
When you read “Ye have heard” Jesus is identifying an Old Testament law.
I figured an Adulterer might go to hell but even someone who thinks about it; Even if I just look at pornography? I am doomed for certain. Can I be saved?
Matt. 5:29-30 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
It seems an extreme measure to cut off my hand. Will that enable me to become righteous? What if my heart causes me to sin? I couldn’t cut that out. There has got to be a better way to become righteous. How can I be saved?
Matt. 5:31-32 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
People make these kinds of mistakes all the time. So now I am causing others to sin. It seems that God has an awfully high standard of personal righteousness. Nobody will be able to enter heaven! How can anybody be righteous enough to be saved?
Matt. 5:33-37 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
The verses above deal with falsely accusing another person as a witness in court. So I need to be very honest and direct. OK, I usually do that. But this is just one law among so many more. Can I just keep this one or do I have to keep them all? Can I be saved if I break just one law?
James 2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
Matt. 5:38-42 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
If someone hits me I have to let them hit me again? Who does that? What?! If someone sues me in court I have to give them more than they ask for? I am not like God who can afford to give away his money! Oh wait a minute. I am not like God. God requires us to have righteousness equal to his own. Only people who are as righteous as God can be saved! I think that I am going to need God’s help.
Matt. 5:43-44 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Loving your enemy is hard. It isn’t natural. I am going to need God’s help to accomplish this one. Oh, I need God’s help to be righteous. You know I don’t think I can do all of these things even with God’s help. I think he is going to have to do it all. I can only be saved by God. I need God to save me!
Matt. 5:45-47 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
God blesses good people and bad people. So that’s what I have to do? In order to be like God, I have to do the same things as God! Nobody is like God! Can’t I just be pretty good?
Matt. 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
PERFECT?! I can’t be perfect! If it depends on me, I will never be saved. God has to save me all by himself.
You can’t be perfect either. Only by freely accepting the righteousness of Jesus as your own, can you be righteous in God’s sight.
Rom. 5:20-21 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
Rom. 5:6 For when we were yet without strength, in due time Christ died for the ungodly.
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The Reality Of Heaven
The Jews of old recognized three heavens -
- The aerial or atmospheric heaven, where the birds fly, the winds blow, and the showers, mists, vapors and clouds are formed (Acts 1:11).
- The firmament, or the region of the sun, moon, and starry host (Genesis 1:1; Psalm 19:1; Job 38:31-33).
- The heaven of heavens. This is where God dwells, and is the region spoken of as the immediate presence of God, the region of divine glory, also the dwelling place of angels and saints (I Kings 8:30; Psalm 11:4; Psalms 15:1; Matthew 6:9). This is the Temple of he divine Majesty, where His excellent glory is revealed in the most conspicuous manner. It is the habitation of His holiness, the place where His honor dwelleth. This sacred mansion of light, joy and glory is the third heaven to which Paul was caught up (2 Corinthians 12:2).
A Prepared Abode - Jesus assured His own that He was going to "prepare a place" for them. While all the saints of God from the beginning of time are to be in heaven, it would seem as if within such there is to be a prepared place for the true Church. Writing to the redeemed, Peter speaksof their incorruptible inheritance as being "reserved in heaven" for them (Peter 1:4). Thus, in heaven, there is a prepared place for a prepared people, and to be heaven-bound, we must be heaven-born!
A Peopled Abode - What glorious company can be found in heaven! god has ever lived there (Matthew 6:9). Christ is there as the Center of glory (Hebrews 9:24). Heaven has ever been the heaven of the vast angelic host (Matthew 18:10). The godly of all ages are also there. Of His own, Jesus said: "Where I am, there ye may be also" (John 14:3).
A Paternal Abode - Jesus referred to heaven as "My Father's house" (John 14:2), and as its Creator, it is His in a real sense. But there as the Father, conveys the meaning that His abody has a warmth, love and joy about it. What kind and tru earthly fathers mean to their homes, our heavenly Father and the Father of our Lord Jesus Christ means to His Home, which we are to share.
A Palatial Abode - Heaven must possess a blaze of glory, a radiant, magnificent celestial splendor overwhelming to all who enter it. Once we reach the realm of eternal bliss we shall discover that its glories far outstrip the most magnificent descriptions ever given by man below. Like the Queen of Sheba, who had no more spirit in her after she beheld the glory of Solomon's palace, we shall confess, "Behold, the half was not told me."
The palace of God is transparent, it is adorned with illustrious beams of glory. Hell is a dark dungeon where there is nothing but the blackness of darkness forever, but heaven is bespangled with light (Colossians 1:12). In heavenly palace is the best air, which is perfumed with the odors of Christ's ointments, and a most pleasant prospect for the Bright Morning Star. The palace is rich and sumptuous. It has gates of pearl (Revelation 21:21). It is enriched with white robes and crowns of glory: it never falls to decay and the dwellers in it never die (Revelation 22:5)."
A Pleasurable Abode - By heaven, we understand a state of happiness infinite in degree and endless in duration. The joys of heaven are without example, above experience and beyond imagination: for which the whole creation wants a comparison, we an apprehension, and ever the Word of God a revelation. Hannah Moore wrote of heaven as a place of "Perfect purity, fullness of joy, everlasting freedom, health and fruition, complete secrity and eternal good."
Reunion with loved ones, fellowship with renowned Bible saints, the absence of all sin, sorrow, pain and death, the conscious presence of God and the sight of Christ combine to make heaven the sphere of inexpressible felicity. Christ Himself will ever be the source of our unending joy (Revelation 21:23). How privileged we will be to bask in His radiance!
A Peaceful Abode - Undisturbed calm and tranquility reign in heaven above. God whose home it is, is the God of peace, and can therefore allow nothing to enter His presence alien to His own being. Wars, destroying countries below; wranglings, destroying peace in earthly homes, are excluded from heaven where peace, perfect peace, possesses its chambers.
A Perfect Abode - "My idea of heaven," says Wilberforce, "is perfect love"; "And mine," replied Robert Hall, "is perfect rest." Heaven is entirely separated from the impurities and imperfections, the alterations and changes we are familiar with below. Holy, eternal joy fills the hearts of all because of freedom from all evil, both of soul and body (Revelation 7:17). Nothing that defiles can enter there. There we are to be perfectly holy - as holy as Christ Himself (1 John 3:2). Now we yearn for holiness of life, but sin abides. With our entrance into heaven, however, we shall gain a writ of ease from all our sins and iniquities. Heaven is a state of impeccability!
Think of it - in heaven, the saints never have a sinful thought! Let no one be so vain as to talk of purgatory. A soul purged by Christ's blood needs no fire of purgatory, but goes immediately from a deathbed into a glorified state."
Joyful and perfect service is also to be ours in heaven. There is no idleness there. We are to be like "angels and with the angels sing." God's children serve Him day and night forever. Then we shall labor for Him as we cannot now because of the sinful influence of the flesh.
A Permanent Abode - Heaven, which is likewise referred to as a kingdom with a King (Matthew 18:1), is also mentioned as a city, with its citizens (Hebrews 11:10, 16; Philippians 3:30 R.V.); a country with its dwellers (Hebrews 11:16); a building and mansion of God (2 Corinthians 15:1; John 14:2), is eternal in duration. As a "Home" it will never crumble and decay because of the ravages of time, storm or war. It is as eternal as God Himself.
A Prescribed Abode - Only "the godly in Christ" have the right of entrance into heaven. All the wicked and Christ rejectors are disqualified for citizenship in this city without foundations (Galatians 5:21; Ephesians 5:5; Revelation 22:14-15). To engage in the employments and enjoyments of heaven, one must have a heavenly nature, which is what the Holy Spirit supplies when He makes the believing sinner a partaker of the divine nature.
The Bible pictures all true believers as groaning after heaven, on a stretch for and living for heaven. Is that your attitude? Are our affections set upon things above so that we can feel the tug? Possibly the tug is in the other direction - downward. We are of the earth, however, are growing strangely dim, and earthly cirlces are being depleted, then the heavenly tug grows stronger with the passing of days. May grace be ours to foster homesickness for heaven!
Because the bliss of heaven largely consists in the absence of those things which hinder happiness here below, John cites seven "no mores" -
"No sickness, nor pain" (Revelation 22:2).
"No hunger, nor thirst" (Revelation 7:17-18; Psalms 36:8; Psalms 46:4).
"No sorrow, nor crying, nor tears." All cause of these forever removed.
"No sea" (Ecclesiastes 1:7). The emblem of unrest and dissatisfaction.
"No death" (Hosea 13:14; 1 Corinthians 15:26; Revelation 20:14).
"No night." All weariness is to vanish.
"No sin." This is the primary cause of the foregoing (Romans 5:12; Rom. 8:20-23; Revelation 7:16-17; Rev. 21:1-4, Rev. 21:25-27; Rev. 22:3-5)
"Fulness of joy - pleasures forevermore" (Psalms 16:11; Psalms 21:6; Psalms 36:8; Matthew 25:21-23).
"Rest from weary labor" (Hebrews 4:9; Revelation 14:13).
"Unceasing service" (Revelation 7:15; Rev. 22:3).
"Perfect knowledge" (I Corinthians 13:9-12).
"Perfect beauty and safety" (Revelation 21:19-21).
"Happy reunion with loved ones" (2 Samuel 12:23; 1 Thessalonians 4:13-18).
"The bliss of being with, and being like, Jesus" (Psalm 17:15; John 12:26; John 14:3; John 17:24; 1 Thessalonians 4:17; 1 Thess. 5:10; 1 John 3:2; Revelation 22:4).
