Is there a difference between the
"threshing-floor" (2 Sam. xxiv. 24) and " the place" (1
Chron. xxi. 25)! The price is said to be "fifty shekels of silver" in
the one case and "six hundred shekels of gold" in the other!
The threshing-floor and OXEN were BOUGHT for fifty shekels of silver - the
ransom-money of a hundred souls (see Exod. xxx. 13) - their full legal value,
meeting the requirements of law. This was the place for the altar, according to
2 Sam. xxiv. 25. But we further learn from 1 Chron. xxi. 25 that David GAVE for
the whole place or field six hundred talents of gold by weight. This was the
site of the Temple. SILVER, the emblem of REDEMPTION, was PAID for the
threshing-floor connected with the altar and sacrifice.
GOLD, the emblem of GLORY, was GIVEN for the field connected with the Temple
and the glory.
What would the value in English money be, of "the enormous quantities
of gold and silver prepared by David"(1 Chron. xxii. 14)?
One hundred thousand talents of gold at £5,475 the talent of 114 lb -
£547,500,000; and a thousand thousand talents of silver at £342 the
talent equals £342,000,000: together £889,500,000. Part of this
silver and gold was used for the gold and silver vessels of the sanctuary; but
by far the greater portion was employed, as we are informed in 1 Chron. xxix.
4, to overlay (literally, to plaster) the walls of the houses. the stones being
encased in solid silver, then overlaid with cedar or cypress, and afterwards
overlaid with gold. The whole building, including the porch, roof (2 Chron.
iii. 4), walls, floor, posts, beams, and doors (1 Kings vi. 22, 23, 30), was
not gilded, but COVERED with gold, the gold being fitted upon the carved work
(1 Kings vi. 35), thus - not obliterating - but setting forth the exquisite
carving on the wood in surpassing splendour.
The silver plastering of the stones tells of REDEMPTION, the living stones of
the spiritual house being redeemed by the blood of the Lamb; while the gold
covering all faintly foreshadows the GLORY of God which the redeemed will for
ever share. In Rev. xxi. the New Jerusalem is seen in resurrection perfectness
and glory, having the GLORY OF GOD: "the city itself was pure gold, like
unto transparent glass."
Did the Temple built by Herod stand on the site of Solomon’s
Temple?
When the Idumean king came to the kingdom, he found the Temple erected in
Ezra’s time after the fashion and on the site of Solomon’s Temple,
but inferior in splendour and glory. This did not meet his taste. He took it
down, and on its site erected another Temple, which was forty-six years in
building. This was the Temple which was in existence at the time of our Lord.
It was made after his own design; and while, no doubt, he retained some parts
of the orignal structure, as a whole it was entirely different from the Temple
of Solomon. If we are to accept the testimony of Josephus and other writers,
the Temple of Herod seems to have been built on a much larger scale and higher
than the original. The stones of which it was built were white and wonderfully
great: some say twenty-five cubits by twelve cubits. Whether we may take this
as correct or not, it is certain, from the expression used by the disciples in
Mark xiii., 1, that the stones used were conspicuous for their size.
When it is said that Peter and John went up to the Temple at the hour of
prayer (Acts iii.), are we to understand that they entered as worshippers
there?
There is confusion in the minds of some regarding the place where our Lord and
His disciples prayed and taught. Not being of the tribe of Levi, they could not
enter into the court of the priests, nor draw near to the altar, nor enter the
Holy Place. The Holy Ghost, in speaking of the Temple, uses two distinct words
in the original Greek. One is Hieron (from hieros, sacred), which refers to the
entire Temple, its courts and other buildings, the whole external structure.
The other word is Naos (from naio, to dwell), and signifies the inner building,
the Holy and Most Holy Places, the sanctuary. Where our Lord and His apostles
prayed and taught was in Hieron, the external courts alone.
What Temple is referred to in 2 Thessalonians ii. 6, and there called the
Temple of God?
The fourth Temple which will be built and in use, according to Dan. ix. 26, 27;
xii., 11; Matt. xxiv., 15- 22; 2 Thess. ii., 1-8; Rev. xi., 1, 2. There will be
a Temple acknowledged as the Temple of God on earth, and daily sacrifices
offered on its altar, during the first three and a half years of Daniel’s
seventieth week, The prince who is the head of the Roman Empire of that time
will confirm a covenant for one week, or seven years with the people of Israel;
but in the midst of the week - at the end of three and a half years - according
to the prophecy, he breaks the covenant, takes away the daily sacrifice, and
sets up the abomination of desolation in the Holy Place. There is, therefore, a
"temple of God" which is shown in Rev. xi., 1, and measured by John,
and also an altar, recognised as the Temple and Altar of God, with a daily
sacrifice which can be taken away. The Antichrist occupies the place of God,
and "showing himself that he is God," and claiming all worship to
himself. Then commences that period of unparalleled woe called "the great
tribulation," such as never before has been on earth.
Wherein do the types of the Temple differ from those of the Tabernacle?
In comparing the Tabernacle with the Temple, we learn from the New lestament
application that the Tabernacle in the Wilderness is a type of the Church in
the present dispensation. During the period of our Lord’s sojourn on
earth, He was the dwelling-place of God with man. "The Word was made
flesh, and TABERNACLED among us." But that will not exhaust the full
significance of the Tabernacle type. It is further explained to us by that Word
- " In whom (Christ) ye also are builded together an habitation of God
through the Spirit" (Eph. ii., 21).
Thus, the Church on earth, in its wilderness condition, becomes a habitation of
God, a sanctuary wherein He may dwell.
The Temple is another type of God’s presence with His redeemed people.
"Ye are the temple of God, and the Spirit of God dwelleth in you" (1
Cor. iii). And again, "In whom all the building fitly framed together
groweth into an holy temple in the Lord" (Eph. ii., 20). I take the
Temple, therefore, to be a type of the whole of the redeemed going on growing;
living stones being added from time to time to the holy temple of the Lord -
living stones, built up a spiritual house. And this not only in its present
wilderness condition, but of all the redeemed as associated with the risen
Christ in resurrection and heavenly glory, clothed upon with their house from
Heaven, the eternal glory of the redeemed, monuments erected to the praise of
God’s redeeming grace and love.
The Temple described in Ezekiel will be an earthly reflection of all the
redeemed in heavenly glory. The Holy Jerusalem of Revelation xxi. is an emblem
of the Church as the Bride of the Lamb in resurrection and heavenly glory, the
earthly reflection of which will be the literal, earthly Jerusalem under the
new covenant in the millennial rest.
From whence was the water derived that was used in the Temple?
The laborious investigations of the persons employed by the Palestine
Exploration Committee have discovered many extensive cisterns, series of
arches, and watercourses under the vast Temple platform upon which it stood. A
special exploration of one about 45 feet deep, 63 feet long, and 57 feet broad,
has been made. Full investigation would, doubtless, throw much light on the
arrangements for the supply of water for the brazen sea, the layers, and other
uses of the Temple.
If the present time is the period of preparation, when will the building of
the spiritual temple take place?
The whole work of preparation belongs to the present time and scene. The time
of the erection of the heavenly Temple will be at the first resurrection when
the Lord comes, when the dead in Christ, from Abel downward, shall rise first,
and the living ones shall be changed and caught up, and all will together be
built up as an everlasting monument of redeemthg grace and love.
What was the position of the two Pillars, Jachin and Boaz?
It is said in 1 Kings vii., 21 - " He set up the pillars in the porch of
the temple"; but this should be rendered "BY the porch." In
harmony with this we read, in 1 Chron. iii., 17 - "He reared up the
pillars before the temple, one on the right hand and the other on the
left." In Ezek. xl., 19, we read - "There were pillars by the posts
(of the porch), one on this side, and another on that." Thus all these
Scriptures are found to be in harmony.
What is the significance of the absence of the Brazen Sea and Lavers in the
description of the Temple as given by Ezekiel?
In connection with the Temple of Ezekiel, neither Brazen Sea nor Brazen Laver
are mentioned: the waters that issue from under the threshold take their place.
These waters flow eastward from the right side of the house, at the south side
of the altar, the exact position occupied by the Brazen Sea in Solomon’s
Temple. These waters are emblematical of life in the Spirit, in its origin and
progress, deepening and widening as it flows, carrying with it and diffusing
healing and life, verdure and fertility. This life, having its source in God,
is spiritually and divinely pure, and needs no cleansing such as is typified by
the Laver or the Brazen Sea. The pure river of water of life proceeding from
the throne of God and the Lamb (Rev. xxii., 1) is a figure corresponding to
that of Ezek. xlvii. Its LOWLY and HOLY origin is set forth in its issuing from
the THRESHOLD of the SANCTUARY; the SOVEREIGNTY of GOd’s GRACE, founded on
the atoning work of Christ, is revealed in its proceeding from the THRONE of
God and of the LAMB. Ezekiel xlvii. gives the LITERAL and EARTHLY view of it;
Revelation xxii. gives the SPIRITUAL and HEAVENLY; and both are millennial.
What is to be learned from the varied degrees of value of the materials used
in making the vessels?
All the vessels of the Holy Places within were of GOLD. The lampstands and
tables for use in the side-chambers were of SILVER. The vessels in the inner
and outer courts were of BRASS. The IRON was used to make nails for the doors
and for the joinings; and the brazen vessels were cast in CLAY (2 Chron. iv.,
i7). Thus we see a gradual decrease of value in order from within: gold,
silver, brass, iron, clay. With this we may contrast the great image shown to
King Nebuchadnezzar (Dan. ii., 31-35) - head of GOLD, breast of SILVER, thighs
of BRASS, legs of IRON, feet of iron and clay. In the decreasing value of the
materials in the image we see the DECLENSION of authority originally received
from God downward; while in the Temple vessels we perceive the INCREASE of the
value and glory of the worship and service rendered as the worshippers draw
nearer and yet nearer into the presence of God.
What is the virtue of the sacrifices to be offered in connection with
Ezekiel’s Temple, and of what are the feasts to be kept symbolic?
As all the sacrifices offered previous to Christ’s offering of Himself
were FORESHADOWINGS of the work to be accomplished on the Cross. even so will
all the sacrifices to be offered on the millennial altar be COMMEMORATIVE
remembrances of His one great sacrifice offered once for all, complete and
perfect for eternity. In connection with Ezekiel’s altar there is no
mention of the evening sacrifice, that having been accomplished when Christ
offered Himself on Calvary; nor is there any mention of the Day of Atonement
being observed in the future, that having had ts answer when Christ entered
into the Holiest with "His own blood," once for all.
Likewise are the feasts remembrances of grace and glory. The PASSOVER is the
memorial of Israels deliverance from Egypt (Exod. xii.); it is also a memo rial
remembrance of Christ, our passover sacrifice for us, as the Lord’s Supper
is in this dispensation. The FEAST OF TABERNACLES, or booths, was a memorial of
Israel’s wilderness wanderings (Lev. xxiii., 39-43); it is also named the
"feast of ingathering" at the year’s end (Exod. xxxiv., 22), and
was a foreshadowing type of millennial rest and restoration which Israel will
be then enjoying.
It is specially worthy of notice that there is no mention made of Pentecost or
the FEAST OF WEEKS, which is typical of the present dispensation and having its
fulfilment now.
Who is "the prince" mentioned in Ezekiel xlvi., 11-12, who
prepares a voluntary burnt offering?
The prince is evidently a lineal descendant of the royal house of David, in
whom the promises concerning the Kingdom will be literally fulfilled. He is not
said to be the King. Messiah is King, and the prince appears to be His earthly
representative. He is permitted to sit in the porch of the outer east gate, and
to eat bread before Jehovah (Ezek.xliv, 3) The priests prepare His burnt
offering and peace offering: he being of the royal and not the priestly line,
though he worships at the threshold, does not enter into the court of the
priests as a worshipper there.
Is the New Jerusalem as seen by John in Rev. xxi. a figure of Heaven, or of
the earthly Jerusalem during the Millennium ?
It is necessary to a right understanding of Scripture to distinguish between
FIGURATIVE and EMBLEMATIC or symbolic language. The language used by the
Apostle in Heb. xi., 10; xii., 22, is FIGURATIVE, whereas the structure of the
Book of Revelation is EMBLEMATIC. The truth is made known, as we are told in
chap. i., 1, by signs or symbols.
The CITY which Abraham looked for, and which we too are expecting, is a
figurative representation fot a fixed HEAVENLY habitation, a contrast to the
pilgrim, earthly condition.
The Holy Jerusalem of Revelation, chap. xxi., is an EMBLEM of the Bride, the
Lamb’s wife. The resurrection body of the saint is compared to "a
HOUSE not made with hands, eternal in the heavens." A city is a collection
of houses; and as the many members of Christ form one body, what more
appropriate emblem of the Bride, the Lamb's wife, can we conceive, wtien each
individual member will be clothed upon with his house from heaven, than that
here employed?
The city described in Ezekiel is the EARTHLY Jerusalem, the metropolis of the
nation of Israel, when brought into possession of the land, during the
Millennium. This city is LITERAL, and not SYMBOLIC, as the city of Revelation,
xxi.
The Temple of Ezekiel is situated in the midst of the priests' portion, which
is distinct from the city; while of the Holy Jerusalem it is said, "I saw
no temple therein, for the Lord God Almighty and he Lamb are the temple of
it." The redeemed in glory dwell in God, and God dwells in them.
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