Works of John Bunyan: Solomon's Temple Spiritualized:1193

 

Or, Gospel Light Fetched Out of the Jerusalem Temple, to Let Us More Easily Into the Glory of New Testament Truths

LXVII. Of the high-priest's going into the Holiest alone.

As it was the privilege of the high-priest to go into the holiest alone, so there was something of mystery also, to which I shall speak a little: 'There shall,' says God, 'be no man in the tabernacle of the congregation, when he [Aaron] goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel' (Lev 167:17). The reason is, for that Christ is mediator alone; he trod the winepress alone; and of the people there was none with him to help him there (Isa 63:3; 1 Tim 2:5).

Of the people there was none to help him to bear his cross, or in the management of the first part of his priestly office. Why then should anyone share with him in executing the second part? Besides, he who helps an intercessor must himself be innocent, or in favor, on grounds not depending on the worth of the intercession. But as to the intercession of Christ, who can come in to help upon the account of such innocency or worth? Not the highest angel; for there is none such but one, wherefore he must do that alone. Hence it is said, He went in alone, is there alone, and there intercedes alone. And this is manifest not only in the type Aaron, but in the antitype Christ Jesus (Heb 6:19,20, 9:7-11,21,23,24).

I do not say no one in heaven is but Jesus Christ; I say he is there to intercede for us alone. Yea, the holy text says more. 'I go,' saith Christ, 'to prepare a place for you; and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also' (John 14:1-3).

This text seems to insinuate that Christ is in the holiest, or highest, heavens alone, and that he must remain there until he has finished his work of intercession, for only then does he come again to take us to himself. Let us grant Christ the pre-eminency in this, as also in all other things; for he is intercessor for his church, and makes it for them in the holiest alone. It is said he is the light no man can approach.

LXVIII. Of the high-priest's going in thither but once a year.

As the high priest went into the holiest alone, so he did that work but once a year. Thou shalt not come 'at all times,' said God to him, 'into the holy place, within the veil, before the mercy-seat, which is upon the ark, that thou die not' (Lev 16:2).

And as he was to go in thither but 'once a year,' so not then either, unless clothed and adorned, with his Aaronical holy robes (Lev 16:32-34). Then he was to be clothed, as I hinted before, with the holy robes, the frontlet of gold upon his forehead, the names of the twelve tribes upon his breast, and the jingling bells upon the skirts of his garment. Nor would all this do, unless he went in thither with blood (Exo 28; Lev 16).

Now, this once a year the apostle taketh special notice of, and makes great use of it. 'Once a year,' saith he, this high priest went in thither: once a year, that is, to show that Christ should, once at the end of the world, go into heaven itself to make intercession there for us. For by this word 'year,' he shows the term and time of the world is meant; and by 'once' in that year, he means once in the end of the world.

'Not,' saith he, 'that he should offer himself often: as the high-priest entereth into the holy place every year with blood of others. For then he must have suffered often since the foundation of the world; but now, at the end of the world, he hath appeared once to put away sin by the sacrifice of himself (Heb 9:25,26).

And having thus once offered his sacrifice without the veil, he is now gone into the holiest, to perfect his work of mediation for us. Not 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.

Now if our Lord Jesus is gone indeed, now to appear in the presence of God for us; and if this now be the once a year that the type speaks of; the once in the end of the world, as our apostle says; then it follows, that the people of God should all stand waiting for his benediction that to them he shall bring with him when he shall return from thence. Wherefore he adds, 'Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation' (v 28).

This, therefore, shows the greatness of the work Christ must do at the right hand of God, for he stays there so long. He accomplished all the first part of his priesthood in less than forty years, if you take in the making of his holy garments and all; but about this second part thereof, he has been above in heaven above sixteen hundred years, and yet has not done.

This therefore calls for faith and patience in saints, and by this he also tries the world; so that they, in a mocking manner, say already, 'Where is the promise of his coming?' (2 Peter 3:4). But I say again, we must look and wait. If the people waited for Zacharias, and wondered that he staid so long, because he staid in the holy place somewhat longer than they expected, no marvel if the faith of the world about Christ's coming is fled and gone long ago, yea, and that the children also are put to it to wait, since a scripture 'little while' doth prove so long. For that which the apostle saith, 'yet a little while,' doth prove to some to be a very long little (John 16:16; Heb 10:37).

True, Zacharias had then to do with angels, and that made him stay so long. O but Jesus is with God, before him, in his presence, talking with him, swallowed up in him, and with his glory, and that is one cause he stays so long. He is also there, pleading his blood for his tempted ones, interceding for all his elect, and waiting there till all his are fitted for and ready to enter into glory. I say, he is there, and there must be till then; and this is another reason why he doth stay the time we count so long.

And, indeed, it is a wonder to me that Jesus Christ our Lord should think now he is there of returning higher again, considering the ill treatment he met here before. But what will not love do? Surely he would never touch the ground again, had he not a people here that only his coming can make perfect. He is also made judge of quick and dead, and will give him glory in the ruin of those who hate him.

His people are to him as himself. Can a loving husband abide always away from a beloved spouse? Besides, as I said, he will pay the wicked off for all their wickedness, and in the very place where they have committed it. Wherefore the day appointed for this is set, and he will, and shall come quickly to do it. For however the time may seem long to us, yet, according to the reckoning of God, it is but a little while since he went into the holiest to intercede. 'A thousand years with the Lord is as one day'; and after this manner of counting, he has not been gone yet full two days into the holiest. 'The Lord is not slack concerning his promise, as some men count slackness'; 'he will come quickly, and will not tarry' (2 Peter 3; Heb 10:37).

Works of John Bunyan: Solomon's Temple Spiritualized:1192

 

Or, Gospel Light Fetched Out of the Jerusalem Temple, to Let Us More Easily Into the Glory of New Testament Truths.

LXVI. Of the high-priest, and of his office in the inner Temple.

When things were thus ordained in the house 'most holy,' then went the high-priest in thither, according as he was appointed, to do his office, which was to burn incense in his golden censer, and to sprinkle with his finger the blood of his sacrifice, for the people, upon and above the mercy-seat (Exo 30:7-10; Lev 16:11-14).

Now for this special work of his, he had peculiar preparations. 1. He was to be washed in water. 2. Then he was to put on his holy garments. 3. After that he was to be anointed with holy oil. 4. Then an offering was to be offered for him, for the further fitting of him for his office. 5. The blood of this sacrifice must be put, some of it upon his right ear, some on the thumb of his right hand, and some on the great toe of his right foot. Then, with the anointing oil, sprinkle more blood on him and his garment; in this way he must be consecrated to his work as high priest (Exo 29).

His washing in water showed the purity of Christ's humanity. His curious robes were a type of all the perfections of Christ's righteousness. The holy oil poured on his head showed how Christ was anointed with the Holy Ghost for his work as priest. The sacrifice of his consecration was a type of that offering Christ offered in the garden when he mixed his sweat with his own blood, and tears, and cries, when he prayed to him that was able to save him; 'and was heard in that he feared'; for with his blood, as was Aaron with the blood of the bullock that was slain for him, was this blessed one besmeared from head to foot, when his sweat, as great drops or clodders of blood, fell down from head and face, and whole body, to the ground (Luke 22:44; Heb 10:20).

When Aaron was thus prepared, he offered his offering for the people and carried the blood into the veil (Lev 16). Christ Jesus also answered, when he offered his own body without the gate, and then carried his blood into the heavens, and sprinkled it before the mercy-seat (Heb 13:11,12, 9:11,12,24). For Aaron was a type of Christ; his offering, a type of Christ's offering his body; the blood of the sacrifice, a type of the blood of Christ; his garments, a type of Christ's righteousness; the mercy-seat, a type of the throne of grace; the incense, a type of Christ's praise; and the sprinkling of the blood of the sacrifice upon the mercy-seat, a type of Christ's pleading the virtue of his sufferings for us in the presence of God in heaven (Heb 9:10-28).

'Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus' (Heb 3:1). 'Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we do not have a high priest who cannot be touched with the feeling of our infirmities; but one who was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity' (Hosea 4:14-16, 5:1,2).

This then is our high priest; and this was made so 'not after the law of a carnal commandment, but after the power of an endless life.' For Aaron and his sons were made priests without an oath, 'but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec. By so much was Jesus made a surety of a better testament.'

'And they truly were many priests, because they were not suffered to continue by reason of death. But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. Now, of the things we have spoken, this is the sum: We have such a high priest, set on the right hand of the throne of the majesty in the heavens; a minister of the sanctuary and of the true tabernacle, which the Lord pitched, not man. For every high priest is ordained to offer gifts and sacrifices; therefore, this man also must offer something. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount' (Heb 7:16-8:5).

'But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.

'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: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation' (Heb 9:11-14,24-28).

Works of John Bunyan: Solomon's Temple Spiritualized:1191

 

Or, Gospel Light Fetched Out of the Jerusalem Temple, to Let Us More Easily Into the Glory of New Testament Truths.

LXIV. Of the living waters of the inner Temple.

Although in the holy relation of the building of the temple no mention is made of these waters, but only of the mount on which, and the materials with which the king did build it, yet it seems to me that in that mount, and there too where the temple was built, there was a spring of living water. This seems more than probable, by Ezekiel 47:1, where he saith, 'He brought me again unto the door of the house, and behold, waters issued out from under the threshold of the house eastward, for the fore-front of the house stood toward the east, and the waters came down from under, from the right side of the house, at the south side of the altar.' So again, 'And a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim' (Joel 3:18). Nor was the spring, wherever was the first appearance of these holy waters, but in the sanctuary, which is the holiest of all (Ezek 47:12), where the mercy-seat stood, which in Revelation is called 'The throne of God, and of the Lamb' (Rev 22:1,2).

This is also what the prophet Zechariah means when he says, 'Living waters shall go out from Jerusalem, half of them toward the former sea, and half of them toward the hinder sea,' &c. (Zech 14:8). They are said to go forth from Jerusalem because they came down from the sanctuary that stood in Jerusalem. This is what is called a river of water of life elsewhere, because it comes forth from the throne and, as I suppose, was at its head used in and about temple-worship. It was with this, I think, that the molten sea and the ten lavers were filled, and in which the priests washed their hands and feet when they went into the temple to do service; and that also in which they washed the sacrifices before they offered them to God; yea, I presume, all the washings and rinsings about their worship were with this water.

Ezekiel and Revelation say this water has the tree of life growing on its banks, and it was a type of the word and Spirit of God, by which Christ himself sanctified himself for his worship as high priest (Eze 47; Rev 22). This water also heals all who shall be saved; and by it, being sanctified, they do all their works of worship and service acceptably, through Jesus Christ our Lord. This water therefore is said to go forth into the sea, the world, and to heal its fish, the sinners therein; yea, this is that water of which Christ Jesus our Lord saith, Whosoever shall drink thereof shall live for ever (Eze 47:8-10; Zech 14:8; John 4:14).

LXV. Of the chains which were in the oracle or inner Temple.

As chains stood on the pillars before the porch of the temple, and in the first house; so, like unto them, chains stood in the holiest, here called the oracle. These chains were not chains in show, or as carved on wood, &c., but chains indeed, and that of gold; and they were prepared to make a partition 'before the oracle' within (1 Kings 6:21; 2 Chron 3:16).

I told you before that the holiest was called the oracle, not because in a strict sense the whole of it was so, but because such answer of God was there, as was not in the outward temple, but I think that the ark and mercy-seat were indeed more especially that called the oracle; 'for there I will meet with thee,' saith God, and from above that 'I will commune with thee' (Exo 25:22). When David said, 'I lift up my hands toward thy holy oracle,' he meant not so much towards the holiest house, as toward the mercy-seat that was therein. Or, as he saith in the margin, 'Toward the oracle of thy sanctuary' (Psa 28:2).

When he therefore saith, 'before the oracle,' he means these chains were placed in the most holy place, before the ark and mercy-seat, to show Aaron and his sons that an additional glory was there. For the ark and mercy-seat were preferred before that holy house itself, even as Christ and the grace of God is preferred before the highest heavens. 'The Lord is high above all nations, and his glory above the heavens' (Psa 113:4).

So then, the partition made in this house by these golden chains was not so much to divide the holy from the place most holy as to show that the holiest house contains something even more worthy than it.

The holiest was a type of heaven, but the ark and mercy-seat were a type of Christ, and of the mercy of God to us by him; and I trow any man will conclude, if he knows what he says, that the God and Christ of heaven are more excellent than the house they dwell in. Hence David said again, 'Whom have I in heaven but thee?' For thou art more excellent than they (Psa 73:25). For though that which is called heaven would serve some; yea, though God himself was out of it, yet none but the God of heaven will satisfy a truly gracious man: it is God that the soul of this man thirsteth for; it is God that is his exceeding joy (Psa 52:2, 63:1, 143:6, 17:15, 43:4).

These chains, then, as they made this partition in the most holy place, may teach us that when we are glorified in heaven, we shall yet, even then and there, know that an infinite disproportion will continue between God and us. The golden chains that are there will then distinguish [or separate] the Creator from the creature. For we, even we which shall be saved, shall yet retain our own nature, and shall still continue finite beings; yea, and shall there also see a disproportion between our Lord, our head, and us; for though now we are, and also then shall be like him as to his manhood; yea, and shall be like him also, as being glorified with his glory; yet he shall transcend and go beyond us, as to degree and splendor, as far as ever the highest king on earth did shine above the meanest subject that dwelt in his kingdom.

Chains have long been used as notes of distinction, to show us who are bondmen, and who are free. Yea, they shall at the day of judgment be a note of distinction between good and bad; even as here they distinguish the heavens from God, and the creature from the Creator (2 Peter 2:4; Jude 6; Matt 22:13).

True, they are chains of sin and wrath, but these chains of gold; yet these chains, even these also, will keep creatures in their place, that the Creator may have his glory, and receive those acknowledgments there from them, which is due unto his Majesty (Rev 4, 5:11-14).

Works of John Bunyan: Solomon's Temple Spiritualized:1190

 

Or, Gospel Light Fetched Out of the Jerusalem Temple, to Let Us More Easily Into the Glory of New Testament Truths.

LXII. On placing the ark in the holiest, or inner, Temple.

1. The ark, as we have said, and as the text declares, when carried to its rest, was placed in the inner temple, or in the most holy place, 'even under the wings of the cherubims.' 'And the priests brought in the ark of the covenant of the Lord unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims' (Exo 26:33, 39:35; 1 Kings 8:3; 2 Chron 5:7).

2. Before this, as was said afore, the ark was carried from place to place, and caused to dwell in a tent under curtains, as all our fathers did; to show that Christ, as we, was made for a time to wander in the world, in order to his being possessed of glory (2 Sam 7:1,3,6; Heb 11:9; John 1:10, 16:28, 3:13).

3. But now, when the ark was brought into the holiest, it is said to be brought into its place. This world was not Christ's place; he was not from beneath; he came from his Father's house; therefore, while here, he was not in his place, nor could he be until he ascended to where he was before (John 8:23, 16:28, 6:62, 3:13).

4. Christ's proper place, therefore, is the holiest. His proper place, as God, as Priest, as Prophet, as King, and as the Advocate of his people. Here, with us, he has no more to do as mediator in person. If he were on earth, he should not be a priest, &c. His place and work is now above with his Father, and before the angels (Acts 5:31; 1 Peter 3:22; Heb 4:14, 8:4; 9:24; 1 John 2:1,2; Rev 1:4,5).

5. It is said the ark was brought 'to the oracle of the house '; Solomon was not content to say it was brought into the holiest; but he saith, his place was the oracle, the holy oracle, that is, the place of hearing. For he, when he ascended, had something to say to God on behalf of his people. To the oracle, that is, to the place of revealing. For he also was there to receive, and from thence to reveal to his church on earth something that could not be made manifest except through this holy oracle. There therefore he is with the two tables of testimony in his heart, as perfectly kept; he also is there with the whole fulfulling of the ceremonial law in his side, showing and pleading the perfection of his righteousness, and the merit of his blood with his Father, and to receive and to do us good, who believe in him, how well pleased the Father is with what he has done in our behalf.

6. 'Into the most holy place.' These words show whither also the ark went when it went to take up its rest. And in that this ark was a type of Christ, it is to show or further manifest that what Christ doth now in heaven, he doth before his Father's face. Yea, it intimates, that Christ even there makes his appeals to God, concerning the worth of what he did on earth; to God the Judge of all, I say, whether he ought not for his suffering's sake to have granted to him his whole desire, as Priest and Advocate for his people?

'Wilt thou,' said Festus to Paul, 'go up to Jerusalem, and there be judged of these things before me?' (Acts 25:9). Why, this our blessed Jesus was willing, when here, to go up to Jerusalem to be judged; and being misjudged of there, he made his appeal to God, and is now gone thither, even into the holy place, even to him that is Judge of all, for his verdict upon his doing; and whether the souls for whom he became undertaker, to bring them to glory, have not by him a right to the kingdom of heaven.

7. 'Under the wings of the cherubims.' This further confirms our words; for having appealed from earth to heaven, as the ark was set under the wings of the cherubims, so he, in interceding with God and pleading his merits for us, does so in the presence and hearing of all the angels in heaven.

And thus much of the ark of the covenant, and of its antitype. We come next to speak of the mercy-seat.

LXIII. Of the mercy-seat, and how it was placed in the holy Temple.

The mercy-seat was made in the wilderness, but Solomon brought it up after the temple was built, with the rest of the holy things (2 Chron 5:2-10).

The mercy-seat, as I have shown of the ark, was but low. 'Two cubits and a half was the length, and a cubit and a half the breadth thereof'; but the height thereof 'was without measure.'

1. The length and breadth of the mercy-seat is the same with that of the ark: perhaps to show us that the length and breadth of the mercy of God to his elect is the same with the length and breadth of the merits of Christ (Exo 25:10,17). Therefore, we are said to be justified in him, blessed in him, even according to the purpose which God purposed in him.

2. But in that the mercy-seat is without measure, as to height, it is to show that, would God extend it, it is able to reach even them that fall from heaven, and to save all that ever lived on earth, even all that are now in hell. For there is not only breadth enough for them that shall be saved, but 'bread enough and to spare' (Luke 15:17). 'And thou shalt,' says God, 'put the mercy-seat above upon the ark.' Thus he said to Moses, and this was the place David assigned for it (Exo 25:21; 1 Chron 28:11). Now, placed thus by God's ordinance, it teaches us many things.

(1.) That mercy's foundation to us is Christ. The mercy-seat was set upon the ark of the testimony, and there it rested to usward. Justice would not, and could not, have suffered us to have any benefit from mercy, had it not found an ark, a Christ, to rest upon. 'Deliver him,' saith God, 'from going down to the pit, I have found a ransom' (Job 33:24).

(2.) Because it was placed above, it also shows that Christ was, of mercies, ordaining a fruit of mercy. Mercy is above; it is the ordainer. God is love, and sent his Son of love to be the Savior and propitiation for our sins (John 3:16; 1 John 4:10).

(3.) Because the mercy-seat and ark were thus joined, it also shows that without Christ mercy does not act. Hence, when the priest came of old to God for mercy, he used to come into the holy place with blood; yea, he used to sprinkle it upon the mercy-seat and before it seven times. Take away the ark, and the mercy-seat will fall, or at least come down greatly. So take away Christ, and the flood-gate of mercy is let down, and the current of mercy stopped. This is true, for as soon as Christ shall leave off to mediate, eternal judgment will come.

(4.) Again, because the mercy-seat was set above upon the ark, it teacheth us that mercy can look down from heaven, though the law stands by and looks on; but then it must be in Christ, kept there and fulfilled by him for us. The law out of Christ is terrible as a lion; the law in him is meek as a lamb. The reason is that it finds in him enough to answer for all their faults that come to God for mercy by him. 'Christ is the end of the law for righteousness'; and if that be true, the law for that can look no further upon whoever comes to God by him. The law did use to sentence terribly, until it was put into the ark to be kept.

(5.) Let those who come to God for mercy be sure to come to him by the ark, Christ. For grace, as it descends to us from above the mercy-seat, so that mercy-seat doth rest upon the ark. Wherefore, sinner, come thou for mercy that way: for there if thou meetest with the law, it can do thee no harm; nor can mercy, shouldst thou elsewhere meet it, do thee good. Come, therefore, and come boldly to the throne of grace, this mercy-seat, thus borne up by the ark, and 'obtain mercy, and find grace to help in time of need' (Heb 4:16).

Wherefore, this placement of things in the holiest is admirable to behold in the word of God. For that indeed is the glass by and through which we must behold this glory of the Lord. Here we see the reason of things; here we see how a just God can, in a way of mercy, have to do with one who has sinned against him. The Lord Jesus Christ has kept the law; as you see, the mercy-seat stands upon the ark of the covenant, and there God acts in grace toward us (Exo 25:17-23).

Works of John Bunyan: Solomon's Temple Spiritualized:1189

 

Or, Gospel Light Fetched Out of the Jerusalem Temple, to Let Us More Easily Into the Glory of New Testament Truths.

LXI. Of the ark of the covenant which was placed in the inner
Temple.

In the Word I read of three arks: Noah's ark, in which Moses was hid, and the ark of the covenant of God (Gen 6:14; Exo 2:3,5). But I now speak of the ark of the covenant. The ark was made 'of shittim-wood, two cubits and a half was the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.' It was overlaid 'with pure gold within and without,' and 'a crown of gold' was made 'round about' it (Exo 25:10,11).

1. This ark was called 'the ark of the covenant,' as the first that you read of was called 'Noah's,' because as he in that was kept from being drowned, so the tables of the covenant were kept in this from breaking.

2. This ark, in this, was a type of Christ; for that in him only, and not in the hand of Moses, these tables were kept whole. Moses broke them; the ark keeps them.

3. Not only that which was written on two tables of stone, but that also called 'the ceremonial' was put into the ark to be kept. The two tables were put in the midst of the ark to answer this: "Thy law is within my heart to do it." But the ceremonial was put into the side of the ark, to show that out of the side of Christ must come that which must answer that, for out thence came blood and water; blood, to answer the blood of the ceremonies; and water, to answer the purifyings and rinsings of that law. The ceremonies, therefore, were lodged in the side of the ark to show that they should be answered from the side of Jesus Christ (Exo 25:16,17; Deut 10:5; Psa 40:8; John 19:34; Heb 10:7).

4. The ark had the name of God put upon it; yea, it was called the strength of God, and his glory, though made of wood. And Christ is God both in name and nature, though made flesh; yea, more, made to be sin for us (2 Sam 6:2; 1 Chron 13:6; 2 Chron 6:1; John 1:14; Rom 9:5; 2 Cor 5:21).

5. The ark was carried upon men's shoulders this way and that, to show how Christ should be carried and preached by his apostles and ministers into all parts of the world (Exo 25:14; 1 Chron 15:15; Matt 28:19,20; Luke 24:46,47).

6. The ark had those testimonies of God's presence accompanying it, as had no other ceremony of the law; and Christ had those signs and tokens of his presence with him, as never had man either in law or gospel. This is so apparent it needs no proof. And now, for a few more comparisons.

(1.) At that time God answered the people when they came to inquire of him; and in these last days God has spoken to us by his Son (1 Chron 13:3; 1 Sam 14:18; Heb 1:2; John 16:23,24).

(2.) At the presence of the ark the waters of Jordan stood still till Israel, the ransomed of the Lord, passed over from the wilderness to Canaan; and it is by the power and presence of Christ that we pass over death, Jordan's antitype, from the wilderness of this world to heaven (Josh 3:15-17; John 11:25; Rom 8:37-39; 1 Cor 15:54-57).

(3.) Before the ark the walls of Jericho fell down; and in the presence of Christ all high towers, strongholds, and hiding places for sinners shall be razed and dissolved at his coming (Josh 6:20; Isa 30:25, 2:10,16; 2 Peter 3:10; Rev 20:11-13).

(4.) Before the ark Dagon fell, that idol of the Philistines; and before Christ Jesus devils fell, those gods of all those idols. He must reign until he puts all his enemies under his feet and makes them his footstool (1 Sam 5:1-4; Mark 5:12; 1 Cor 15:25; Heb 10:13).

(5.) The Philistines were also plagued for meddling with the ark, while they abode uncircumcised; and the wicked will one day be most severely plagued for their meddling with Christ, with their uncircumcised hearts (1 Sam 5:6-13; Psa 50:6; Matt 24:51, 25:11,12; Luke 13:25-29).

(6.) God's blessing was upon those that entertained the ark as they should; and much more is, and will his blessing be upon those that so embrace and entertain his Christ, and profess his name sincerely (2 Sam 6:11; Acts 3:26; Gal 3:13,14; Matt 19:27-29; Luke 22:28,29).

(7.) When Uzzah put forth his hand to stay the ark, when the oxen shook it, as despairing of God's protecting of it without a human help, he died before the Lord; even so will all those do, without repentance, who use unlawful means to promote Christ's religion, and to support it in the world (1 Chron 13:9,10; Matt 26:52; Rev 13:10).

(8.) The ark, though thus dignified, was of itself but low—but a cubit and a half high; also Christ—though he was the glory of heaven and of God—yet made himself of no reputation, and was found in the likeness of a man (Exo 25:10-12; Phil 2:6-11).

(9.) The ark had a crown of gold round about upon it, to show how Christ is crowned by his saints by faith, and shall be crowned by them in glory, for all the good he hath done for them; as also how all crowns shall one day stoop to him, and be set upon his head. This is shown in the type (Zech 6:11,14). And in the antitype (Rev 4:10, 19:12).

(10.) The ark was overlaid with gold within and without, to show that Christ was perfect in inward grace and outward life, in spirit and in righteousness (John 1:14; 1 Peter 2:22).

(11.) The ark was placed under the mercy-seat, to show that Jesus Christ, as Redeemer, brings and bears, as it were, upon his shoulders, the mercy of God to us, even in the body of his flesh, through death (Exo 25:21; Eph 4:22; 5:1,2).

(12.) When the ark was removed far from the people, the godly mourned after it; and when Christ is hid, or taken from us, we mourn in those days (2 Sam 7:2; Mark 2:19,20; Luke 5:34,35; John 16:20-22).

(13.) All Israel had the ark again, after their mourning-time was over; and Christ, after his people have sorrowed for him a while, will see them again, 'and their hearts shall rejoice' (John 16:1-3,20-22).

By all these things, and many more that might be mentioned, it is most evident that the ark of the testimony was a type of Jesus Christ; and take note of what follows, namely, that the ark at last arrived at the most holy place (Heb 9:3,4). That is, after its wanderings; for the ark was first made to wander, like a non-inhabitant, from place to place; now hither, and then thither; now in the hands of enemies, and then abused by friends; yea, it was caused to rove from place to place, as that of which the world was weary. I need instance to you for proof hereof none other place than the fifth, sixth, and seventh chapters of the first Book of Samuel; and, answerable to this, our dear Lord Jesus was posted backward and forwards, hither and thither, by the force of his enemies' rage. He was hunted into Egypt so soon as he was born (Matt 2). Then they drove him to live in Galilee for many years. Also, when he showed himself to Israel, they drove him into the wilderness, the desert, the sea, and the mountains; still, in every one of these places, new enemies haunted or hunted him.

And last of all, the Pharisees plot for his life; Judas sells him, the priests buy him, Peter denies him, his enemies mock, scourge, buffet, and much abuse him. In fine, they get him condemned, and crucified, and buried; but at last God commanded, and took him to his place, even within the veil, and set him to bear up the mercy-seat, where he is to this very day, being our ark to save us, as Noah's did him, as Moses' did him; yea, better, as none but Christ doth save his own.

Works of John Bunyan: Solomon's Temple Spiritualized:1188

 

Or, Gospel Light Fetched Out of the Jerusalem Temple, to Let Us More Easily Into the Glory of New Testament Truths.

LX. Of the floor and walls of the inner Temple.

1. The floor of the oracle was overlaid with cedar, and so also were the walls of this house. 'He built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar. He even built for it within, for the oracle, for the most holy place' (1 Kings 6:16).

2. In that he doth tell us with what it was ceiled, and doth also thus repeat, saying, 'for the oracle, for it within, even for the most holy place,' it is because he would have it noted, that this only is the place that thus was done.

3. Twenty cubits, that was the length, and breadth, and height of the house; so that by his thus saying he teacheth that thus it was built round about.

4. The cedar is, if I mistake not, the highest of the trees (Eze 31:3-8). Now in that it is said the house, the oracle, was ceiled round about therewith, it may be to show, that in heaven, and nowhere else, is the height of all perfections. Perfection is in the church on earth, but not such as is in heaven.

(1.) There is a natural perfection, and so a penny is as natural silver as is a shilling. (2.) There is a comparative perfection, and so one thing may be perfect and imperfect at the same time; as a half-crown is more than a shilling, yet less than a crown. (3.) There is also that which we call the utmost perfection, and that is it which cannot be added to, or taken from him; and so God only is perfect. Now, heavenly glory is that which goes beyond all perfection on the earth, as the cedar goes beyond all trees for height. Hence God, when he speaks of his own excellency, sets it forth by its height. The high God, the most High, and the high and lofty One; and the Highest (Psa 92:9, 138:6; Gen 14:19-21; Dan 3:26, 5:18; Psa 18:13, 87:5; Luke 1:32, 6:35; Isa 57:15; Psa 9:2, 56:2, 92:1; Isa 14:14). These terms also are ascribed to this house, for that it was the place where utmost perfection dwelt.

I take, therefore, the cedar in this place to be a note of perfection, even the cedar with which this house was ceiled. For since it is the wisdom of God to speak to us oftentimes by trees, gold, silver, stones, beasts, fowls, fishes, spiders, ants, frogs, flies, lice, dust, &c., and here by wood; how should we by them understand his voice, if we count there is no meaning in them? 'And the cedar of the house within was carved with knops and open flowers; all was cedar; there was no stone seen' (1 Kings 6:18).

Knops and flowers adorned the golden candlestick, as you read in Exodus 25:33, 35, 37:10, 21. The candlestick was a type of the church, and the knops and flowers a type of her ornaments. But what! must heaven be hanged round about with the ornaments of saints! with the fruits of their graces! Well, it is certain that something more than ordinary must be done with them, since they are admitted to follow them into the holy place (Rev 14:13); and since, it is said, they shall have a far more exceeding and eternal weight of glory bestowed on them, for them in the heavens (2 Cor 4:16,17).

'All was cedar; there was no stone seen.' Take stone in the type for what was really so, and in the antitype for what is so mystically, and then it may import to us that, in heaven, the antitype of this holiest, there shall never be any hardness of heart in those who possess it for ever. All imperfection ariseth from the badness of the heart, but in glory there will be no bad hearts. No shortness in knowledge, no crossness of disposition, no workings of lusts, or corruptions will be there; no, not throughout the whole heavens. Here, alas! they are seen, and that in the best of saints, because here our light is mixed with darkness; but there will be no night there, nor any stone seen.

'And the floor of the house was overlaid with gold' (1 Kings 6:30). This is like that of which we read of the New Jerusalem that is to come from God out of heaven; says the text, 'The street of the city was pure gold'; and like that of which you read in Exodus, 'They saw the God of Israel, and under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness' (Rev 21:21; Exo 24:10). All the visions were rich, but this the richest, that the floor of the house should be covered or overlaid with gold. The floor and street are walking-places, and how rich will our steps be then! Alas! Here we sometimes fall into the mire, and then again stumble upon blocks and stones. Here we sometimes fall into holes, and have our heel oft caught in a snare; but there will be none of these. Gold! gold! All will be gold, and golden perfections, when we come into the holy place! Job at best took his steps in butter, but we shall then take all our steps in the gold of the sanctuary.

Works of John Bunyan: Solomon's Temple Spiritualized:1187

 

Or, Gospel Light Fetched Out of the Temple at Jerusalem, to Let Us More Easily Into the Glory of New Testament Truths.

LVIII. Of the doors of the inner Temple.

1. Besides the veil, there was a door to the inner temple, and that door was made of olive tree; and for the entering of the oracle, he made doors of olive tree. The two doors also of olive tree, and he carved upon them—cherubims, and palm trees, and open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm trees' (1 Kings 6:31).

2. These doors were a type of the gate of heaven, even of that which lets into the eternal mansion-house that is beyond that veil. I told you before that the veil was a type of the visible heavens, which God has spread out as a curtain, and through which Christ went when he ascended to the right hand of the Father.

3. Now, beyond this veil, as I said, I find a door, a gate opening with two leaves, as afore we found at the door of the outward temple. These are they which the Psalmist calls to, when he saith, 'Lift up your heads, O ye gates, even lift them up, ye everlasting doors, and the King of glory shall come in' (Psa 24:7,9).

4. The doors of the temple were made of fire, but these, as you see, were made of olive; to show us by that fat tree, that rich type, with what glory we shall be met, who shall be counted worthy to enter at these gates. The olive tree has its name from the oil and fatness of its nature, and the doors that let into the holiest were made of this olive tree (Rom 11:16-18).

5. Cherubims were also carved upon these doors to show that as the angels met us at the temple door, and as they wait upon us in the temple, and stand also ready at the veil, so even at the gate of the mansion-house, they will be also ready to give us a welcome thither, and to attend us into the presence chamber.

6. Palm trees also, as they were carved upon the temple doors, so we also find them here before the oracle, upon the doors that let in thither; to show, that as Christ gave us the victory at our first entering into faith, so he will finish that victory, by giving of us eternal salvation. Thus is he the author and finisher of our faith. For as surely as we first received the palm branch by faith, so surely shall we wear it in our hands as a token of his faithfulness in the heaven of heavens, for ever (Rev 7:9).

7. Open flowers are also carved here, to show that Christ, who is the door to glory, as well as the door to grace, will be precious to us at our entering in thither, as well as at the first step we took thitherward in a sinful and miserable world. Christ will never lose his sweet scent in his church's nostrils. He is most sweet now, will be so at death, and sweetest of all when we enter that mansion-house prepared for us in heaven by him.

8. The palm trees and open flowers may also be a type of the precious ones of God, who shall be counted worthy of his kingdom; the one, of the uprightness of their hearts; the other, of the good favor of their lives. 'The upright shall dwell in thy presence; and to him that ordereth his conversation aright, I will show the salvation of God' (Psa 140:13).

9. Thus sweet on earth, sweet in heaven; and he that yields the fruit of the gospel here, shall find it for himself, and his eternal comfort, at the gates of glory.

10. All these were overlaid with gold, as you may say, and so they were at the door of the first house. True, but observe here we have an addition. Here is gold upon gold. Gold laid on them, and then gold spread upon that. He overlaid them with gold, and then spread gold upon them. The Lord gives grace and glory (Psa 84:11). Gold and gold. Gold spread upon gold. Grace is gold in the leaf, and glory is gold in plates. Grace is thin gold; glory is thick gold. Here is gold laid on, and gold spread upon that: and that both upon the palm trees and the cherubims. Gold upon the palm trees, that is, on the saints; gold upon the cherubims, that is, upon the angels. For I doubt not that the angels themselves shall receive additional glory for the service they have rendered to Christ and his church on earth.

11. The angels are God's harvest men, and doubtless he will give them good wages, even glory upon their glory then (Matt 13:38,39, 24:31; John 4:36).

12. You know harvest men used to be paid well for gathering in the corn, and I doubt not but so shall these, when the great ingathering is over. But what an entrance into life is here! Here is gold upon gold at the door, at our first step into the kingdom.

LIX. Of the golden nails of the inner Temple.

I shall not concern myself with all the nails of the temple, as of those made of iron, &c. (1 Chron 22:3). But only with the golden ones, of which you read, where he saith, 'And the weight of the nails was fifty shekels of gold' (2 Chron 3:9). These nails, as I conceive, were all fastened to the place most holy, and of form most apt to that of which they were a figure.

1. Some of them represented Christ Jesus our Lord as fixed in his mediatory office in the heavens; wherefore in one place, when the Holy Ghost speaks of Christ, as he sprang from Judah to be a mediator, saith, 'Out of him came the corner,' the corner stone, 'out of him the nail' (Zech 10:4). Now, since he is compared to a nail, a golden nail, it is to show, that as a nail, by driving, is fixed in his place; so Christ, by God's oath, is made an everlasting priest (Heb 7:25). Therefore, as he saith again, the nail, the Aaronical priesthood, that was fastened in a sure place, should be removed, be cut down, and fall; so he who has the key of David, which is Christ (Rev 3:7), shall by God, as a nail, be fastened in a sure place, and abide; therefore he says again, 'And he shall be for a glorious throne,' or mercy-seat, 'to his Father's house.' And moreover, that 'they shall hang upon him,' as on a nail, 'all the glory of his Father's house, the offspring, and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons' (Isa 22:20-25). According to that which is written, 'And they sang a new song' to the Lamb that was slain, 'saying, Thou art worthy,' &c. (Rev 5:9-12).

And therefore it is again that Christ, under the similitude of a nail, is accounted by saints indeed their great pledge or hope, as he is in heaven, of their certain coming thither. Hence they said of old, God has given us 'a nail in his holy place'; a nail, says the line, 'a pin, a constant and sure abode,' says the margin (Ezra 9:8). Now, this nail in his holy place, as was shown before, is Christ; Christ, as possessed of heaven, and as abiding, and ever living therein for us. Hence he is called, as there, our head, our life, and our salvation; and also we are said there to be set down together in him (Eph 1; Col 3:3; Eph 2:5,6).

2. Some of these nails were types of the holy words of God, which for ever are settled in heaven. Types, I say, of their 'yea and amen.' Hence Solomon, in another place, compares the words of the wise God, 'to goads and nails, fastened by the masters of assemblies, which are given from one shepherd' (Eccl 12:11).

They are called goads, because, as such prick the oxen on in their drawing, so God's words prick Christians on in their holy duties. They are called nails, to show that, as nails, when fastened well in a sure place, are not easily removed; so God's words, by his will, stand firm for ever. The masters of the assemblies are first, the apostles. The one shepherd is Jesus Christ. Hence the gospel of Christ is said to be everlasting, to abide for ever, and to be more stedfast than heaven and earth (Isa 40:6-8; 1 Peter 1:24,25; Heb 13:20; Rev 14:6; Matt 24:35). The Lord Jesus then, and his holy words, are the golden nails of the temple, and the fixing of thess nails in the temple, was to show that Christ is the same today, yesterday, and for ever; and that his words abide, and remain the same for ever and ever. He who has Christ has a nail in the holiest; he who has a promise of salvation has also a nail in heaven, a golden nail in heaven!

Works of John Bunyan: Solomon's Temple Spiritualized:1186

 

Or, Gospel Light Fetched Out of the Temple at Jerusalem, to Let Us More Easily Into the Glory of New Testament Truths.

LVI. Of the holiest or inner Temple.

The most holy place was, as I said, a figure of heaven itself, consequently a type of that where the most special presence of God is, and where his face is most clearly seen, and the gladness of his countenance most enjoyed (Heb 9:23,24; Exo 25:22; Num 7:89).

The most holy place was dark; it had no windows in it, though there were such round the chambers; the more special presence of God, too, on Mount Sinai, was in the thick darkness there (1 Kings 8:12; 2 Chron 7:1; Exo 19:9, 20:21).

1. This holiest, therefore, being thus made, was to show that God, as in heaven, to us on earth is altogether invisible, and not to be reached otherwise than by faith. For, I say, in that this house had no windows, nothing therein could be seen by the highest light of this world. Things there were only seen by the light of the fire of the altar, which was a type of the shinings of the Holy Ghost (1 Cor 2). And hence it is said, notwithstanding this darkness, 'He dwelleth in the light, which no man can approach unto'; none but the high-priest, Christ (1 Tim 6:16; 1 Peter 3:21,22).

2. The holiest, therefore, was thus built, to show how different our state in heaven will be from this our state on earth. We walk here by one light, by the light of a written word; for that is now a light to our feet, and a lantern to our path. But that place, where there will be no written word, nor ordinances as here, will yet shine more light and clear to us than if all the lights in the world were put together to light one man. 'For God is light, and in him is no darkness at all' (1 John 1:5). And in his light, and in the light of the Lamb immediately, we shall live, and walk, and rejoice all the days of eternity.

3. This also was ordained thus, to show that we, while in the first temple, should live by faith, as to what there was, or as to what was done in the second. Hence it is said, as to that, 'we walk by faith, not by sight' (2 Cor 5:9). The things that are there we are told of, even of the ark of the testimony, and mercy-seat, and the cherubims of glory, and the presence of Christ, and of God: we are, I say, told of them by the word, and believe, and are taken therewith, and hope to go to them hereafter; but otherwise we see them not. Therefore we are said to 'look, not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal' (2 Cor 4:18).

4. The people of old were not to look into the holiest, lest they died, save only their high-priest, he might go into it (Num 17:13). To show that we, while here, must have a care of vain speculations, for there is nothing to be seen by us while here, in heaven, otherwise than by faith in God's eternal testament. True, we may now come to the holiest, even as nigh as the first temple will admit us to come; but it must be by blood and faith, not by vain imagination, sense, or carnal reason (Heb 10:19).

5. This holiest of all was four square every way, both as to height, length, and breadth. To be thus is a note of perfection, as I have showed elsewhere; wherefore it was on purpose thus built, to show us that all fulness of blessedness is there, both as to the nature, degree, and duration. So 'when that which is perfect is come, then that which is in part shall be done away' (1 Cor 13:8-10; Heb 10:19-22).

LVII. Of the veil of the Temple.

The veil of the temple was a hanging made of 'blue and purple, and scarlet, and fine twined linen,' and there were cherubims wrought thereon (Exo 26:31).

1. This veil was one partition, betwixt the holy and most holy place; and I take it, it was to keep from the sight of the worshippers the things most holy, when the high-priest went in thither, to accomplish the service of God (Exo 26:33; 2 Chron 3:14; Heb 9:8).

2. The veil was a type of two things.

(1.) Of these visible heavens through which Christ passed when he went to make intercession for us. And as by the veil the priest went out of the sight of the people when he went into the holiest of all, so Jesus Christ, when he ascended, was by the heavens, that great and stretched-out curtain, received out of the sight of his people here. Also by the same curtain, since it is become as a tent for him to dwell in, he is still received, and still kept out of our sight; for now we see him not, nor shall, until these heavens be rolled together as a scroll, and pass away like a thing rolled together (Isa 40:22; Acts 1:9-11, 3:19-21; 1 Peter 1:8).

(2.) This is that veil through which the apostle saith, Jesus is, as a forerunner for us, entered into the presence of God. For by veil here also must be meant the heavens, or outspread firmament thereof; as both Mark and Peter say, He 'is gone into heaven, and is on the right hand of God' (Mark 16:19; 1 Peter 3:22).

3. The veil of the temple was made of blue, the very color of the heaven. Of purple and crimson, and scarlet also, which are the colors of many of the clouds, because of the sun's reflections. But again,

4. The veil was also a type of the body of Christ. For as the veil of the temple, when whole, kept the view of the things of the holiest from us, but when rent, gave place to man to look in unto them; even so the body of Christ, while whole, kept the things of the holiest from that view, we, since he was pierced, have of them. Hence we are said to enter into the holiest, by faith, through the veil, that is to say, his flesh (Heb 10:19-22). But yet, I say, all is by faith; and, indeed, the rending of the veil that day that Christ was crucified loudly preached this to us. For no sooner was the body of Christ pierced than the veil of the temple was rent in twain from the top to the bottom; and so a way was made for a clearer sight of what was there beyond it, both in the type and antitype (Matt 27:50-53; Heb 10:19,20).

Thus you see that the veil of the temple was a type of these visible heavens, and also of the body of Christ; of the first, because he passed through it unto the Father; of the second, because we by it have boldness to come to the Father.

I read also of two other veils, as of that spread over the face of Moses, to the end that the children of Israel should not stedfastly behold; and of the first veil of the tabernacle. But of these I shall not speak in this place.

Upon the veil of the temple there were also the figures of cherubims wrought, that is, of angels; to show, that as the angels are with us here, and wait upon us all the days of our pilgrimage in this world; so when we die, they stand ready, even at the veil, at the door of these heavens, to come when bid, to fetch us, and carry us away into Abraham's bosom (Luke 16:22).

The veil, then, thus understood, teaches us first where Jesus is, namely, not here, but gone into heaven, from whence we should wait for him. It also teaches us that if we would even now discern the glories that are in the holiest of all, we must look through Jesus to them, even through the veil, 'that is to say, his flesh.' Yea, it teaches us that we may, by faith through him, attain to a kind of presence, at least of the beauty and sweetness of them.

Works of John Bunyan: Solomon's Temple Spiritualized:1185

 

Or, Gospel Light Fetched Out of the Temple at Jerusalem, to Let Us More Easily Into the Glory of New Testament Truths.

1. They are said to be the redeemed who sinned. 2. The songs that they sing are said to be the 'songs of their redemption' (Rev 5:9,10). 3. They were and are songs that no man can learn but they.

But let us run a little in the parallel.

1. They were of old appointed to sin, that were cunning and skillful in songs. And answerable to that it is said, that no man could learn our New Testament songs, but the hundred and forty and four thousand which were redeemed from the earth (1 Chron 15:22; Rev 14:3).

2. These songs were sung with harps, psalteries, cymbals, and trumpets; a type of our singing with spiritual joy, from grace in our hearts (1 Chron 25:6; 2 Chron 29:26-28; Col 3:16).

3. The singers of old were to be clothed in fine linen, which fine linen was a type of innocence and an upright conversation. Hence the singers under the New Testament are said to be virgins, such in whose mouth was no guile, and that were without 'fault before the throne of God' (1 Chron 15:27; Rev 14:1-5. See also 7:9-16; Psa 33:1).

4. The songs sung in the temple were new, or such as were compiled after the manner of repeated mercies that the church of God had received, or were to receive. And answerable to this, is the church to sing now new songs, with new hearts, for new mercies (Psa 33:3, 40:3, 96, 144:9; Rev 14:3). New songs, I say, are grounded on new matter, new occasions, new mercies, new deliverances, new discoveries of God to the soul, or for new frames of heart; and are such as are most taking, most pleasing, and most refreshing to the soul.

5. These songs of old, to distinguish them from heathenish ones, were called God's songs, the Lord's songs: because taught by him, and learned of him, and enjoined to them, to be sung to his praise. Hence David said, God had put a new song in his mouth, 'even praise unto our God' (1 Chron 25:7; Psa 47:6,7, 137:4, 40:3).

6. These songs also were called 'the songs of Zion,' and 'the songs of the temple' (Psa 137:3; Amos 8:3). And they are so called as they were theirs to sing there; I say, of them of Zion, and the worshippers in the temple. I say, to sing in the church, by the church, to him who is the God of the church, for the mercies, benefits, and blessings which she has received from him. Sion-songs, temple-songs, must be sung by Sion's sons, and temple-worshippers.

The redeemed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness; and sorrow and sighing shall fly away. Therefore they shall come and sing in the height, or upon the mountain of Zion; and shall flow together thither, to the goodness of the Lord. 'Break forth into singing, ye mountains,' and let the inhabitants of the rock sing (Isa 44:23, 42:11, 51:11).

To sing to God is the highest worship we are capable of performing in heaven; and it is much if sinners on earth, without grace, should be capable of performing it, according to his institution, acceptably. I pray God it be done by all those that now-a-days get into churches, in spirit and with understanding.

LV. Of the union of the holy and most holy Temple.

That commonly called the temple of God at Jerusalem, considered as standing of two parts, was called the outward and inward temple, or, the holy and most holy place. They were built upon one and the same foundation; neither could one go into the holiest, but as through the holy place (1 Kings 3:1, 6:1; 2 Chron 5:1,13, 7:2).

The first house, namely, that which we have been speaking of, was a type of the church-militant, and the place most holy a type of the church-triumphant; I say, of the church-triumphant, as it now is.

So, then, the house standing of these two parts was a shadow of the church both in heaven and earth. And for that they are joined together by one and the same foundation, it was to show, that they above, and we below, are yet one and the self-same house of God. Hence they, and we together, are called, 'The whole family in heaven and earth' (Eph 3:14,15).

And hence it is said again, that we who believe on earth 'are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel' (Heb 12:22-24).

The difference, then, betwixt us and them is, not that we are really two, but one body in Christ, in divers places. True, we are below stairs, and they above; they in their holiday, and we in our working-day clothes; they in harbor, but we in the storm; they at rest, and we in the wilderness; they singing, as crowned with joy; we crying, as crowned with thorns. But, I say, we are all of one house, one family, and are all the children of one Father. This, therefore, we must not forget, lest we debar ourselves of much of that which otherwise, while here, we have a right unto. Let us, therefore, I say, remember, that the temple of God is but one, though divided, as one may say into kitchen and hall, above stairs and below; or holy and most holy place. For it stands upon the same foundation, and is called but one, the temple of God; which is built upon the Lord our Savior.

I told you before, that none of old could go into the most holy, but by the holy place, even by the veil that made the partition between (Exo 26:33; Lev 16:2,12,15; Heb 9:7,8, 10:19). Wherefore, they are deceived that think to go into the holiest, which is heaven, when they die, who yet abandon and hate the holy place, while they live. Nay, Sirs, the way into the holiest is through the holy place; the way into heaven is through the church on earth; for Christ is there by his word to be received by faith, before he can be received by us in person in the beatical vision. The church on earth is as the house of the women, spoken of in the book of Esther, where we must be dieted, perfumed, and made fit to go into the bridegroom's chamber, or as Paul says, 'made meet to be partakers of the inheritance of the saints in light' (Esth 2; Col 1:12).

Works of John Bunyan: Solomon's Temple Spiritualized:1184

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths.

LIII. Of the goings out of the Temple.

As to the comings into the temple, of them we have spoken already; namely, of the outer and inner court, as also of the doors of the porch and temple. The coming in was but one strait course, and that a type of Jesus Christ; but the goings out were many (John 10:9, 14:6).

Now, as I said, it is insinuated that the goings out are many, answerable to the many ways which the children of men have invented to apostatize from God. Christ is the way in; but sin the way out of the temple of God. True, I read not of a description of the goings out of this house, as I read of the comings in. Only when they had Athaliah out thence, she is said to go out by the way by which the horses come into the king's stables, and there she was slain, as it were upon the horse dung-hill (2 Kings 11:16; 2 Chron 23:15). When Uzziah also went out of this house for his transgression, he was cast out of all society, and made to dwell in a kind of a pest-house, even to the day of his death (2 Chron 26:21).

Thus, therefore, though these goings out are not particularly described, the judgments that followed them that have for their transgressions been thrust out thence, have been both remarkable and tremendous: for to die upon a dung-hill, or in a pest-house, and that for wicked actions, is a shameful, a disgraceful thing. And God will still be spreading dung upon the faces of such; no greatness shall prevent it (Mal 2:3). Yea, and will take them away with it. 'I will drive them out of my house,' says he, 'I will love them no more' (Hosea 9:15).

But what are we to understand in gospel days, by going out of the house of the Lord, for or by sin? I answer, if it be done voluntarily, then sin leads you out: if it be done by the holy compulsion of the church, then it is done by the judicial judgment of God; that is, they are cut off, and cast out from thence, as a just reward for their transgressions (Lev 20, 21:3; Eze 14:8; 1 Cor 5:13).

Well, but whither do they go, that are thus gone out of the temple or church of God? I answer, not to the dunghill with Athaliah, nor to the pest-house with Uzziah, but to the devil, that is the first step, and so to hell, without repentance. But if their sin be not unpardonable, they may by repentance be recovered, and in mercy tread these courts again. Now the way to this recovery is to think seriously what they have done, or by what way they went out from the house of God. Hence the prophet is bid to show to the rebellious house, first the goings out of the house, and then the comings in. But, I say, first he bids show them the goings out thereof (Eze 43:10,11). This is absolutely necessary for the recovering of the sinner. For until he that has sinned himself out of God's house shall see what danger he has incurred to himself by this his wicked going out, he will not unfeignedly desire to come in thither again.

There is another thing to take notice of on this point. God also departs from this house by sin as the occasion. The sin of a man will thrust him out, and the sin of men will drive God out of his own house. You read this in Ezekiel 11:22, 23. For this, he saith, 'I have forsaken mine house, I have left mine heritage, I have given the dearly beloved of my soul into the hand of her enemies' (Jer 12:7). And this also is dreadful. The great sentence of Christ upon the Jews lay much in these words, 'Your house is left unto you desolate'; that is, God has left you to bare walls, and to lifeless traditions. Consider, therefore, this going out also. Alas! a church, a true church, is but a poor thing if God leaves, if God forsakes it. By a true church I mean one that is congregated according to outward rule, that has sinned God away, as she had almost quite done that was of Laodicea (Rev 3).

He that sins himself out, can find no good in the world; and they that have sinned God out, can find no good in the church. A church that has sinned God away from it is a sad lump indeed. You therefore that are in God's church, take heed of sinning yourselves out of it; also take heed that, while you keep in, you sin not God away, for thenceforth no good is there. 'Yea, woe to them when I depart from them!' saith God (Hosea 9:12).

LIV. Of the singers belonging to the Temple.

Having thus far passed through the temple, I now come to the singers there. The singers were many, but all of the church, either Jews or proselytes; nor was there any, as I know of, under the Old Testament worship, admitted to sing the songs of the church, and to celebrate that part of worship with the saints, but they who, at least in appearance, were so. The song of Moses, of Deborah, and of those that danced before David, with others that you read of, they were all performed, either by Jews by nature, or by such as were proselyted to their religion (Exo 15:1; Jude 5:1,2; 1 Sam 18:6). And such worship then was occasioned by God's great appearance for them, against the power of the Gentiles their enemies.

But we are confined to the songs of the temple, a more distinct type of ours in the church under the gospel. 1. The singers then were many, but the chief of them, in the days of David, were David himself, Asaph, Jeduthun, and Heman, and their sons. 2. In David's time the chief of these singers were two hundred fourscore and eight (1 Chron 25). These singers of old were to sing their songs over the burnt-offering, which were types of the sacrificed body of Christ; a memorial of which offering we have at the Lord's table, the consummation of which Christ and his disciples celebrated with a hymn (Matt 26:30). And as of old they were the church that did sing in the temple, according to institution, to God, so also they are by God's appointment to be sung in the church by the new. Hence,