35-Chapter 3. The Perfected Temple Of God

Chapter 3. The Perfected Temple Of God Behold the tabernacle of God is with men (Revelation 21:3).

Glory is the radiance of holiness. Holiness is the essential basis of all glory. The All-glorious must therefore be at the same time the All-holy.

1. The cubical form. For this reason in former days in the tabernacle and temple the perfection of the All-glorious was symbolized by the cubical form of the All-holiest (Exodus 36:15-30); for the cube is the figure of perfection (See p. 195). And since the new Jerusalem is also presented as a cube (Revelation 21:16; comp. Ezekiel 48:16), it is thereby taught that it is the perfect, heavenly All-holiest.

2. The absence of a temple. Under the old covenant there was a temple in the city; in the perfect condition the city itself will be the temple. The presence of a temple in the former time was based always upon a distinction between temple and non-temple; between priestly and non-priestly ground, between all-holy and not-all-holy (comp. Ezekiel 45:20). A temple was a section, a part cut out, 88 a limited area, a projection of the eternal world into the earthly, and this in a but shadowy and typical manner (Colossians 2:17; Hebrews 10:1). But here all is the All-holy. Here is the purest and most spiritual worship. Here the tabernacle of God is with men (Revelation 21:3; John 4:24). Therefore can there be here no separate temple area: “I saw no temple therein” (Revelation 21:22). A temple in the new city would be a piece of the old world in the midst of the new, an indication of imperfection amidst perfection, a principle of the world of shadows amidst the world of the essential. Therefore the disappearance of the temple is a sign of the perfecting of the idea of a temple. This is further proved by:

Footnote 88: According to its derivation the very word “temple” comes from the Greek temno, I cut.

3. The foundation of precious stones. On the breast-plate of the high priest under the old covenant the twelve tribes of Israel were represented by twelve different jewels (Exodus 28:17-21; Exodus 28:29). Also the twelve foundation stones of the heavenly city are adorned with twelve radiant jewels; which means that the heavenly Jerusalem rests, as did the earthly, on the ground of a high priesthood. But it has not only an Aaronic basis, but also that of Melchizedek (Hebrews 7:1-28); it is supported by the person and the work of the eternal High Priest. From all of which it follows that the new Jerusalem is the perfected temple of God. Therefore also here is

4. No longer an ark of the covenant, for the throne of God itself is in the city (Jeremiah 3:16-17; Revelation 22:1; Revelation 22:3). Therefore, too,

5. There is no more sunlight, for in the Holiest of all there never was created light. Only in the holy place was there light, that is, from the seven-branched lampstand. The Holiest of all was dark (1 Kings 8:12; comp. Exodus 20:21). For God “dwells in a light which no one can approach” (1 Timothy 6:16). His invisibility could be expressed figuratively only by the absence of every creaturely light, that is , the absolute Light only by symbolical darkness. But in the new Jerusalem His face will be seen (Revelation 22:4; Matthew 5:8; 1 John 3:2). Therefore this Holiest of all is no longer dark, but filled with radiant brilliance (Revelation 21:11). “The Lord, God, will shine upon them” (Revelation 22:5). “The city needs no sun or moon to shine in it; for the glory of God illumines it, and its light is the Lamb” (Revelation 21:22; Revelation 22:5). Therefore

6. God’s name is on the foreheads of the glorified, for each one is consecrated to God, as was the high priest (Revelation 22:4; Exodus 28:36; Zechariah 14:20-21). Therefore

7. The radiant jasper-shekinah, 89 for the glory of God illuminates the entire heavenly temple (Revelation 21:11; Isaiah 4:5; Exodus 40:34-38).

Footnote 89: “Shekinah” (from the Hebrew shachan, to settle, dwell, remain) was the word used by the Rabbis of the shining cloud of the glory of God (comp. Exodus 14:19; Exodus 40:34; 1 Kings 8:10). But with the idea of the temple is connected the thought of Paradise. The Holiest of all, paradise, and heaven belong together. In the temple is the shewbread, the emblem of life—90 in Paradise, the tree of life. In the temple is the lampstand, the emblem of knowledge—in Paradise, the tree of knowledge. In the temple are the flowers, 91 the emblem of beauty—in Paradise, the flowering magnificence.

Footnote 90: Compare John 6:48-51; and the pot of manna in the ark of the covenant (Hebrews 9:4; Revelation 2:17).

Footnote 91: So especially the cups, flowers, and almond blossoms on the tree of light of the seven-branched lampstand (Exodus 25:31-34; lit.). Further the golden rims (or wreaths or garlands) around the table of shewbread, incense altar, and ark of the covenant (Exodus 25:24-25; Exodus 30:3-4; Exodus 25:11); and also the pomegranates on the robe of the high priest (Exodus 28:33-34). Comp. also in the ark of the covenant, Aaron’s rod that had budded (Hebrews 9:4). Life in the sanctuary of God is “blooming” life (Psalms 92:13-14). The temple was closed, the emblem of separation 92 —before Paradise stood the cherubim (Genesis 3:24).

Footnote 92: The Holy place could be entered only by priests and the high priest, the Holiest of all by the last only and by him but once a year (Hebrews 9:6-8). But in Christ all is perfected and made new. He is the great Preparer of the way and Opener of the door. In Him Paradise and the All-holy are thrown open.

Now everything is accomplished. Heaven is open. But heaven is Jerusalem, Jerusalem is the All-holy, and the All-holy is the heavenly, glorified Paradise.