What the Bible says about Temple of God's Holy Spirit
(From Forerunner Commentary)

Jeremiah 17:5-7

We are blessed when our trust and confidence are in God. On the flip side, we are cursed when we trust in man, his abilities, his work, or when our heart becomes set on anything other than God. The contrast is between trusting in the eternal God and trusting in any man—living or dead. In comparison to God, man will always fall short.

This does not mean that men can never be trusted or that God does not work through men. The physical Temple served an honorable purpose, and it was a fine thing as long as people did not ascribe more to it than was warranted. The same can be said of any man or organization.

In the New Testament, God's church is not the only spiritual temple of God. The individual Christian is also called the "temple of God" in I Corinthians 3:16: "Do you not know that you are the temple of God and that the Spirit of God dwells in you?" In type, we are each a temple—an instrument for worshipping and glorifying God.

Because of this, the accounts of worshipping the Temple in Ezekiel 24:21 and Jeremiah 7:4-12 take on additional gravity. The "man" in whom one can trust in Jeremiah 17:5 does not have to be somebody else—it can just as easily be oneself! Put another way, if our trust or confidence is in ourselves as the temple of God, we are following the same destructive path as Israel and Judah.

In this light, God's testimony against His people in Ezekiel 24:21 applies with even greater weight. We have the potential to boast—arrogantly or subtly—about ourselves rather than God. We could be the "desire of our own eyes," considering ourselves pleasant to look upon—perhaps not physically but spiritually. We are supposed to be pointing people to God, not to ourselves. Perhaps we delight in ourselves, just as Ezekiel castigates Israel for delighting in the Temple at the expense of delighting in God. The prophet also refers to the Temple as Israel's "stronghold" (verse 25), and we can likewise make our strengths and abilities our source of confidence. Ezekiel says the Temple was "that on which they set their minds." Applying this to the New Covenant temple, it would indicate self-centeredness and self-absorption, in which all attention and consideration are focused on the self rather than God and fellow man.

Jeremiah's admonition adds even more (Jeremiah 7:4-12). The people of Judah put their trust in the Temple as their source of security and confidence, but they ended up sacrificing their relationships with their neighbors. Similarly, if our trust and confidence are in ourselves—or with a group that constitutes the empirical self—rather than God, the pattern shown in Jeremiah 7 predicts that we will be unable to evaluate and discern properly, with disastrous effect on our relationships. Putting our trust and confidence in ourselves will result in various forms of oppression, personal injury, stealing, killing, unfaithfulness, and dishonesty.

None of this is to say that a church organization, or the individual Christian, is superfluous or inherently bad, any more than the physical Temple was. What the individual does determines whether an organization—or an individual—becomes an idol. However, if we regard the church or ourselves as ancient Israel regarded the Temple, it is not surprising that God would respond similarly in both instances. If God sees a church organization or an individual competing with Himself in the members' hearts, it should go without saying who will win that contest.

The physical Temple of God, like the Tabernacle before it, served an honorable and necessary role for God's people. The spiritual temple—whether the individual or the whole body of believers—is likewise fundamental to what God is working out. But God's testimony and deeds, both anciently and presently, show that proper regard for the Temple of God, keeping it in the right perspective, is essential to having a right relationship with Him.

David C. Grabbe
Worshipping the Temple (Part Three)

Zechariah 4:8-10

This is a second interpretation of the first five verses, but not a different one. We have a preliminary interpretation in verses 6-7, and in verses 8-10 we are presented additional information and interpretation of the seven lamps.

The interpretation in verses 6-7 concentrated on "by My Spirit," making sure we get first things first. God, by His Spirit, will be behind all of this; it will be done by grace. We must understand this as priority one when we consider the work of the Two Witnesses. They are servants, and they follow the lead of God's Spirit. That is how their work will be done. That is their mind as well; they will not take credit for what they accomplish. They will know that it is done by God's Spirit.

Verses 8-10 shows that God really has Christ in mind (more than Zerubbabel, who was just a type). We always have to look at things like this and realize that there are types of Christ in them. Zerubbabel—though he is a type of one of the Two Witnesses—is really a type of the true Savior, Jesus Christ. Christ is the true King, and we can never keep Him out of these things.

Christ is building a spiritual temple, and He finishes what He starts. We can paraphrase verse 9 as, "The hands of Jesus Christ have laid the foundation of this temple; His hands shall also finish it." We could go back even as far as Creation and recognize that He was the One who created everything. He started the process that will end in salvation. He will complete the job and bring God's purpose to pass. As far as laying the foundation goes, He did that in Old Testament times, or we could bring it forward as when He gave Himself as a sacrifice for our sins to establish our relationship with God the Father. No matter where we see the starting point of the spiritual Temple in history, He will complete it.

Philippians 1:6 says He who has started a good work in you will finish it. He will complete it. Zerubbabel's completion of the physical Temple in 515 BC is just a sign, if you will, that Christ will finish the spiritual one.

Richard T. Ritenbaugh
The Two Witnesses (Part Four)

Matthew 24:36

Even though we look forward to Jesus Christ's return with tremendous anticipation, we do not know when it will be. We also do not know the date of our own deaths, at which time our preparation ends. How much time do we, as individuals, have to prepare? Stephen was martyred by an angry mob shortly after the death of Christ and the founding of the New Testament church (Acts 7:57-60). While his age is never mentioned—perhaps he was called in his advanced years—he plainly had not lived many years in the truth, like the rest of the church at that time, before his time of preparation ended.

On the negative side, Ananias and Sapphira—who also would not have known the truth for long—had their time of preparation cut short by a foolish sin (Acts 5:1-11). Regardless of how near or far Christ's return is on the horizon, our lives could end at any point. Who is to say whether we have twenty more years—or one? The prophetic parables of Matthew 24 and 25 instruct us that "the end"—whether of this age or of this life—is entirely beyond our knowledge, so the wise will be setting their hands to the priorities of life while there is time.

In the Parable of the Rich Fool (Luke 12:16-21), Jesus describes a man caught up in the affairs of this life, enjoying the fruit of his labors, and telling himself to "take your ease; eat, drink, and be merry" (verse 19). God's response? "Fool! This night your soul [life] will be required of you; then whose will those things be which you have provided?" This man was entirely focused on the present, without any thought of preparation for the next life—or how long he had to live the present one.

Similarly, God says through the prophet Haggai, "Is it time for you yourselves to dwell in your paneled houses, and this temple to lie in ruins?" (Haggai 1:4) Having a house—even a very nice house—is not the problem. God's rebuke comes in response to misplaced priorities. The peoples' focus was on their own comfort, while they neglected God's Temple. This question is distinctly relevant to us now, for, in the New Testament, God's Temple can represent either the entire body of Christ (Ephesians 2:21) or the individual Christian (I Corinthians 3:16-17). If we apply this admonition to today, it implies that the spiritual condition of the church as a whole, as well as our individual spiritual state, are higher priorities than our material situation. The "cares, riches, and pleasures of life" are what choke out the truth of God (Luke 8:11, 14).

While we may have a general understanding of the future through the prophecies, the timing is a substantial variable that we cannot know until it is upon us. Even more uncertain is how long we each have to live. But by turning our focus to our spiritual condition—for we are the Temple of God's Spirit—and to strengthening the Body of Christ wherever possible, our priorities can be in alignment with God's. Whether or not we live to witness the return of Jesus Christ is inconsequential in the sense that we will be prepared either way.

David C. Grabbe
Our End Time

1 Corinthians 3:16-17

Suppose you lived during the time that the Temple in Jerusalem was in operation. As a faithful Levite, you were given stewardship to maintain the Temple and its grounds. How would you take care of that responsibility, knowing it was God's earthly dwelling place? Would you approach it in an irreverent, slap-dash, careless, lackadaisical, "I am too busy with other things" manner? Or would you be highly respectful and orderly and do whatever your hand found to do with all your might?

Spiritually, God has already given us this responsibility. In fact, it is a double-edged responsibility, both personal and corporate. In I Corinthians 3:16-17, Paul uses "temple" as a synonym for "church," referring to the whole body of believers. This is clearly an extension of his earlier use of the building metaphor. By it, he illustrates that each person, as part of the building, has some effect on the quality of the whole building by how he conducts his life. This metaphor ties all of us together as a team with the specific responsibility of doing all we can to build up and strengthen the church. Undoubtedly, the ministry bears the greater burden, but every member is involved.

Paul begins in verse 6 by giving himself and Apollos as examples. The King James Version makes the first part of verse 8 unclear: "Now he who plants [Paul] and he who waters [Apollos] are one." The Revised Standard Version clarifies this: "He who plants and he who waters are equal." They are not one as if they are identical or bound together like a set of Siamese twins. He means that they are equally important to the result.

Paul frequently emphasizes the team aspect. He writes in verse 9, "We are God's fellow workers." In verses 10-15, 17, he refers to "each one" and "anyone" frequently. No one has any room to think that it does not matter what he or she does or fails to do to make the body spiritually healthy. A great, dominant theme of Paul's teaching is the individual's personal responsibility for his life and that—somehow, somewhere, sometime—each will have to give account to God for what he has done.

How can Paul say the various parts of the body bear equal responsibility? This thought hearkens back to the Parable of the Talents. The master does not expect his three servants to produce the same quantity, but he expects each to be equally faithful in what he entrusted to their stewardship.

In verse 17, Paul uses "destroy" twice (see margin). It is a strong warning to those committing the sins named in other parts of the epistle—advocating false doctrine, strife, jealousy, sexual immorality, and other permissive compromises—that God would hold them responsible despite how matters appeared at the time. He would destroy them because the church is holy because it belongs to God, and He has separated it from the world. Through their false doctrines or sinful conduct, whether they were aware or not, they were seeking or being used to destroy the spiritual health of the church. Each member bears responsibility for keeping himself holy and therefore spiritually healthy.

To understand this, perhaps we need nothing more than a deeper awareness that, despite the way things may presently look on the surface, our worldview—how we look at life and all its jumble of events—is quite narrow compared to God's. Once we see things from His perspective, we can see we bear a major responsibility to the body of Christ because God has included us in His great purpose.

John W. Ritenbaugh
Eating: How Good It Is! (Part One)

1 Corinthians 3:16-17

One level of this concept of responsibility to the body is, of course, taking care of our physical bodies. Because we belong to God and are therefore holy and are integral parts of the body of Christ, this responsibility weighs upon us with greater intensity than upon those who are not. In John 14:23, Jesus introduces the basis for this concept to illustrate the closeness of our relationship with God: "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him." Under the Old Covenant, God is mysterious and distant and dwelling in the Temple. Under the New Covenant, we become the Temple, and God becomes knowable and personal.

In I Corinthians 6:15-20, Paul clearly confirms these concepts:

Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! Or do you not know that he who is joined to a harlot is one body with her? For "The two," He says, "shall become one flesh." But he who is joined to the Lord is one spirit with Him. Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. Or do you not know that your body is the temple of the Holy Spirit which is in you, which you have from God, and you are not your own? For you were bought at a price; therefore glorify God in you body and in your spirit, which are God's.

It is difficult to imagine how much more clearly he could express our responsibility to maintain good health! It is actually a fourfold responsibility:

1. To God because He bought us at a price;
2. To Jesus Christ because we are part of His body;
3. To ourselves to come out of sin; and
4. To our loved ones to serve them.

Meeting all of these glorifies God. Paul's concern is that debauching the body by involving it in sin threatens the continuation of the relationships. We normally think of sin as breaking a law. This is not a wrong understanding, but the Bible's usage is much broader. Biblically, sin is falling short of the glory of God, or turning aside from the path of what is right. It is also missing the mark. Sin is the Bible's term to indicate a failure to do things right, and right is the way God would do it. Of course, some failures to do what is right are far more serious than others are.

John W. Ritenbaugh
Eating: How Good It Is! (Part One)

1 Corinthians 6:9-11

The basis for our obligation to Christ could not be stated any clearer. He gives three reasons:

1. Verses 9-11 show what put us into indebtedness to make redemption necessary.

2. Verse 19 says that our body is now the temple of the Holy Spirit.

3. Verse 20 states that, because of redemption, we now belong to the One who redeemed us, and we must glorify Him in body and spirit.

Concerning our bodies being "the temple of the Holy Spirit," it is good to reflect on the Old Testament symbolism that God abode in the Holy of Holies within the Temple. Paul reminds us that God now lives in us (John 14:17, 23), and we are obligated to live with the utmost circumspection so that He in no way is defiled by our conduct. So it is with Christ: We are obligated to consider His demands in every area of life all the time and under every circumstance. What an honor!

John W. Ritenbaugh
The Elements of Motivation (Part Four): Obligation

2 Corinthians 6:16-18

As the spiritual temple of God, as God's sons and daughters, we have a duty to make ourselves as "clean," "pure," or "holy" as possible. This "perfecting holiness" includes all areas of life, not just the spiritual. Paul makes an unmistakable distinction between flesh and spirit (II Corinthians 7:1) only two verses after he paraphrases Isaiah 52:11: "Do not touch what is unclean."

Staff
Clean and Unclean Meats

Ephesians 2:19-22

In Ephesians 2:19-22, in the Phillips translation, the apostle Paul writes:

So you are no longer outsiders or aliens, but fellow-citizens with every other Christian [the saints, NKJV] - you belong now to the household of God. Firmly beneath you is the foundation, God's messengers and prophets, the corner-stone being Christ Jesus himself. In him each separate piece of building, properly fitting into its neighbor, grows together into a temple consecrated to the Lord. You are all part of this building in which God himself lives by his Spirit.

We stand on the Christian lives of those who have gone before us. Those who have died in the faith, the saints who await their resurrection from the dead, form the foundation on which we stand, along with Christ, the Cornerstone. If we live our lives with integrity, then we too become an integral piece of the Temple.

Paul's main intention in Ephesians 2 is to let Gentile converts know that they have equal privileges with Israelite converts. Whatever his origins, each individual forms a separate piece of the "building," and all fitted together provide a habitation for God. The building metaphor is equally appropriate for us. Each of us comes from a different social and ethnic background, education, life experience, and so on. In order for us to become part of the Temple, a place where God dwells, integrity must reside in our characters.

Continuing the metaphor, each of us is fitted into the proper place. If a building is constructed of solid pieces - no rotted or bowed wood, no rusted metal, no inferior materials of any type - and if it is erected on a solid foundation, the result is a structure with integrity. The apostle Peter also uses the building metaphor in I Peter 2:1-5:

Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious. Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

A building block or stone, used to construct a spiritual house or a temple, must be sound. It must itself have integrity. If the stone is weak, it will crumble or crack easily, endangering the whole building.

Mike Ford
Building With Integrity

1 Peter 2:4-5

Solomon's Temple was only a type of the true House of God, the real Temple, the church of God (I Corinthians 3:17; II Corinthians 6:16). Solomon's building was the "Temple of God" because of God's presence, and so it is today. God now lives in us by His Holy Spirit, just as His shekinah glory hovered above the golden Mercy Seat covering the Ark in the Holy of Holies. If God is active and present in us, we are living stones and part of His spiritual Temple.

Just as the Temple had many types of stones, rocks. and boulders making up the foundation, flooring, walls, roof, and pillars, so will God's spiritual Temple. The spiritual Temple of God is a work in progress. Undoubtedly, God is excited to see its different elements taking shape. He is building us, as living stones in a living Temple, "on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone" (Ephesians 2:19-20).

Jesus Himself says that a well-constructed house is built on the rock (Matthew 7:24-25). The foundation of the spiritual Temple has been laid and cannot be changed (I Corinthians 3:11); Jesus Christ is the Rock upon which He builds His church (Matthew 16:18). The eminent Jewish historian Josephus says about the foundation of Solomon's Temple: "Now, therefore, the king laid the foundations of the temple very deep in the ground, and the materials were strong stones, and such as would resist the force of time" (Antiquities of the Jews, 8.3.2). Impressive, certainly, but the spiritual Temple's foundations are even deeper!

Staff
Living Stones in God's House

Revelation 11:1

"The temple of God" is simply a common symbol of the church. However, it is interesting that, here, it is not the Temple in its general sense. Christ uses an interesting word for it: naon. The naon is not the whole Temple but just the holy place, also called the sanctuary, where the priests are allowed to enter and offer incense on the incense altar, where they brought the shewbread to place the table, where the menorah was lit before God. This is the specific place that Jesus points out to measure—the sanctuary of the Temple. It excludes the courts that are outside. In verse 2, Jesus specifically says to leave them out.

Thus, He is speaking of the inner sanctuary—not the Most Holy Place, where God's throne, represented by the Ark of the Covenant, is, but the room just outside the veil—where the priests are allowed to come in and do their work. This room represents the true church, the wheat (as opposed to the tares), the elect. Christ is directing our eyes away from any hangers-on, mixed multitudes, tares, or anyone else among the church. He is speaking of the inner core—those who are truly called and converted. In addition, He is speaking generally, not individually. He means the whole true church, as in "the body of Christ."

Paul uses this same term, calling it "the holy temple in the Lord" (Ephesians 2:19-22) rather than "the temple of God"—but it is the same idea. Paul calls us "the temple of the living God" in II Corinthians 6:16.

The Two Witnesses are told here to measure the church (the called, the elect) in general—the entire true church, the body of Christ.

Richard T. Ritenbaugh
The Two Witnesses (Part Two)

Revelation 11:1

Jesus also instructs the Two Witnesses to measure "those who worship there." This seems to repeat the Temple symbolism (referring to the church in general), but it does not. This phrase specifically targets the individual Christian. It is not just the whole church that needs to be measured but the individual Christian—the individual worshipper—also needs to be measured. A Christian will not ride anybody else's or the church's coattails into the Kingdom of God. Everyone has to be measured by the preaching, the message of the Two Witnesses. Some people do not like this word in this context, but this verse teaches that each one of us individually has to qualify—measure up—for our place in God's Kingdom.

The Temple, then, symbolizes the whole body of Christ, while the worshippers are individual Christians. What God is showing here is that He is concerned not just for the church as a whole but for the individual. Under the Old Covenant, remember, only the priests could enter the sanctuary—not the common Israelite. Now we can enter into, not only the Holy Place, but also the Most Holy Place (also called the Holy of Holies). However, we had better make sure, just like those in the Levitical system, that we are "clean" spiritually—those who were allowed to enter the sanctuary had to be perfectly clean physically to do so. In the type, they had to be "measured" against a standard (in this case, of cleanliness) before they could come there and perform their worship or their duty.

It is not enough to clean the church as a body; each individual within the church must also be cleaned. Some matters have to be engaged on a macro scales, and others on a micro scale. So, God has His overall purpose, and He has His individual purpose. He will ensure that everything is perfectly pure before Him. Both of these categories will be measured, corrected, and made to work properly.

Richard T. Ritenbaugh
The Two Witnesses (Part Two)


 

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