The Temple and “Heavenly Jerusalem”

1. The Temple
2. “Copies” and “Shadows”
3. Paul and “Heavenly Jerusalem”

The Temple

In Exodus 25, Moses is cautioned to exercise care and discretion in his supervision of the construction of the tabernacle. Precision was paramount, so as to avoid deviation from the ‘pattern’ and instruction God gave to Moses. 

“Make this tabernacle and all its furnishings exactly like the pattern I will show you.” – Exodus 25:9-10

According to the author of the book of Hebrews, the ‘pattern’ embedded within design of the sanctuary and it’s furnishings served as a shadow of a heavenly reality:

“They [the priests] serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown to you on the mountain.” – Hebrews 8:5

A Jewish Midrash (an insight preserved in Jewish tradition) outlines in great detail, the similarities between the creation account and the descriptions of the tabernacle:

“…It is written, ‘Who stretches out the heaven like a curtain (Ps. 104:2), while of the Tabernacle it is written, And you shall make curtains of goat’s hair for a tent over the Tabernacle, etc. (Ex 26:7). It is written in connection with the second day, ‘Let there be a firmament… and let it divide, etc.’ (Gen. I, 6), and of the Tabernacle it is written. ‘The veil shall divide unto you’ (Ex. 26:33). Of the third day we read, ‘Let the waters under the heaven be gathered together’ (Gen. 1:9), and of the Tabernacle it is written, ‘You shall also make a laver of brass, and the base thereof of brass, whereat to wash, etc.’ (Ex. 30:18). On the fourth day, ‘Let there be lights in the firmament of the heaven’ (Gen. 1:14), and of the Tabernacle, ‘You shall make a candlestick of pure gold, etc.’ (Ex. 25:31). On the fifth, ‘Let fowl fly above the earth, etc.’ (Gen. 1:20), and of the Tabernacle , ‘The cherubim shall spread out their wings’ (Ex. 25:20). On the sixth day man was created, and in connection with the Tabernacle it says, ‘Bring near to you Aaron your brother’ (Ex. 28:1). Of the seventh day we have it written, ‘And the heaven and the earth were finished’ (Gen. 2:1), and of the Tabernacle, ‘Thus was finished all the work of the Tabernacle, etc.’ (Ex. 39:32). In connection with the creation of the world it is written, ‘And G-d blessed’ (Gen. 2:3), and in connection with the Tabernacle, ‘And Moses blessed them’ (Ex. 39:43). On the seventh day G-d finished (Gen. 2:2), and in connection with the Tabernacle, ‘It came to pass on the day that Moses had made an end.’ ‘On the seventh day He sanctified it’ (Gen. 2:3), and in connection with the Tabernacle he ‘sanctified it’ (7:1).” – Numbers Rabbah 12:13, Soncino Press Edition

The Jewish Historian Josephus expounds on the nature of the the curtain of the tabernacle, writing that the curtain contains an “image of the universe”:

 “…embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures.” – Josephus, Wars of the Jews, 5.5.4

Having been created in God’s image, we also bear a ‘pattern’ similar to the tabernacle. The intelligent design evident in the cosmos, is also embedded within the form of man. In this way, man is a “little world” – a microcosmic model of the universe. This is appropriate, since the guiding hand behind man’s image, is the same that gave life and form to the universe:

“The Holy Temple – G-d’s Sanctuary – was a microcosmic model of the entire universe.  All its edifices, storerooms, upper chambers, rooms and holy vessels were paradigms of the Divine, representing the image, shape and form of the Holy Universes, and the structure of the components of the Divine Chariot.  As mentioned above, man is a “little world” who also encompasses within him all the elements of existence – in this sense, he too is a “Sanctuary.” Indeed, there are striking similarities between the layout of the Temple and human anatomy. . . when man sanctifies himself as required through fulfilment of the mitzvos, the Divine Presence resides within him as it resided within the Holy Temple of Jerusalem.” – The Book of Yonah, Journey of the Soul, adapted from the Vilna Gaon’s Aderes Eliyahu, R’ Moshe Schapiro, Mesorah Publications, ltd, pg. 11

“The materials donated for the Mishkan [Temple/Tabernacle] correspond to the components of the human being. “Gold” is the soul; “silver,” the body; “copper,” the voice; “blue,” the veins; “purple,” the flesh; “red,” the blood; “flax,” the intestines; “goat hair,” the hair; “ram skins dyed red,” the skin of the face; “tachash skins,” the scalp; “shittim wood,” the bones; “oil for lighting,” the eyes; “spices for the anointing oil and for the sweet incense,” the nose, mouth and palate; “shoham stones and gemstones for setting,” the kidneys and the heart…” – Midrash HaGadol cited at Chabad.org, https://www.chabad.org/parshah/in-depth/default_cdo/aid/36471/jewish/Terumah-In-Depth.htm

“On another level, the Mishkan [The Temple/Tabernacle] symbolizes the human body. The beams which comprise the sides of the Mishkan symbolize the ribs. The goat-skin curtains represent the skin. The menorah symbolizes the mind. The k’ruvim (cherubim) symbolize the lungs, which lie over the heart, and the aron hakodesh (the holy ark) represents the heart. . .”- Divrei Beit Hillel, PennHillel, Parshat Truma. February 23-24, 1996 | 4 Adar 5756, edited by Aaron.

If man is similar in design and intent to the Temple, it should follow that sanctified deeds would prime the inward nature of man for the presence of God : 

“If someone sanctifies himself properly through the performance of all the Mitzvot…Then he himself is the Beit HaMikdash [The Temple] itself…Because this is the truth regarding Tzadikim [the righteous] through the deeds which are desirable by the blessed one they are the Mikdash mamash.” – R’ Chaim of Volozhin, Nefesh HaChaim, Gate 1, Ch. 4

A Talmudic passage likens the death of the righteous to the destruction of the Temple:

“…the death of the tzaddikim [the righteous] is put on a level with the burning of the House of our G-d.” – Rosh Hashanah 18b

The Messiah

Exodus mentions a central bar holding the tabernacle in place:

“The middle bar in the midst of the boards shall pass through from end to end.” – Exodus 26:28

According to Rashi, the bar wasn’t naturally fitted in place:

“It lay there by miracle. (It was a single, 72-cubit long bar which passed through the three walls; the necessary bending between the angles of the walls was miraculously done by itself).” – Rashi, Shabbat 98b

The Jewish student group Beit Hillel at the University of Pennsylvania, writes regarding this middle bar:

“This correspondence of the Mishkan to the human body comes to teach us that we should never think that the Shechina (Divine Presence) rests only in the wood and stones of the Mishkan; it does (or did, rather) of course dwell there, but more importantly, it dwells within each human being. Because each of us is a resting place for the Shechina, we must continually sanctify and rededicate ourselves to that purpose. To return to the level of the universal perspective, there is a crossbeam that holds all the boards together; this represents the moshiach. We each must sanctify ourselves and dedicate ourselves to serving Hashem as individuals, but we must all come together as a whole. When Moshiach comes (may he do so speedily in our day), he will unite all the individuals, and complete the Mishkan; at that time, the Shechina will finally be able to dwell in the world.”” – Divrei Beit Hillel, PennHillel, Parshat Truma. February 23-24, 1996 | 4 Adar 5756, edited by Aaron Ross, Ruth G. Lowenstein, Jeffrey K. Daman.

According to the students of Beit Hillel, the Temple structure is a representation of the Nation of Israel united in the Messiah. In addition, it is unanimously agreed within Judaism that the Messiah would also bring peace to the world. The Messiah therefore resides as the “middle bar” of the entire world. 

Bringing it all together: 

• The universe is a Temple anchoring God’s heart and attention to finite affairs.
• In turn, the Messiah is also a Temple, inviting the presence of God to the world. 
• And finally, every individual, standing as a type of Temple is able to receive the presence of God through their connection to the Messiah. 
• The physical Temple is a reflection/symbol of every point mentioned.

In the statement made by the students of Beit Hillel referenced above, mention is made of the Messianic expectation, including the completion of the “mishkan” (the Temple). The understanding is, when the spiritual realities are in alignment (Israel united with Messiah, Messiah united with God) the physical will conform to reflect the change. Therefore the Temple (which always functioned as a symbol to reveal the spiritual) will naturally be rebuilt.

“Copies” and “Shadows”

The subject of the ‘pattern’ mentioned in Exodus 25 set the precedent within Judaism for speculation regarding the presence of higher spiritual realms as counterparts, coexisting hand-in-hand with visible and physical realities. The physical reality would therefore stand as a kind of symbol, or placeholder, to direct attention to the existence of something far greater in heaven. 

To put it in Pauline/New Testament terms, “copies/shadows”:

• These are a shadow of the things to come, but the body that casts it belongs to Christ. – Colossians 2:17
• “They [the priests] serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown to you on the mountain.” – Hebrews 8:5
• The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. – Hebrews 10:1

The following concepts were generated from this paradigm:

• “Hell” or in Greek: “Gehenna”, or in Hebrew: “Ge Hinnom”
• “Heaven” or in Hebrew: “Gan Eden”

Gehenna/Ge Hinnom

“Ge Hinnom” is a reference to a narrow valley that existed outside the walls of Jerusalem. It was also called “Tophet.” Historically, it was the designated place for child sacrifice:

“And they have built the high places of Tophet, which is the Valley of the Son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, nor did it come into My heart.” – Jeremiah 7:31

During the reign of King Josiah, these sacrifices were put to an end:

“And he defiled Topheth, which is in the Valley of the Son of Hinnom, that no man might make his son or his daughter pass through the fire to Molech.” – 2 Kings 23:10

The valley was rendered a dumping ground for the city of Jerusalem. Fires would perpetually burn in the valley, to destroy the garbage.

In time, Jewish tradition would consider the valley of Gehinnom/Gehenna as a “shadow” of a terrible realm of the dead – the holding place for the wicked who while living, engaged in one or more of these sins: idolatry (Taanit 5a), incest (Erubin 19a), adultery (Sotah 4b), pride (Avodah Zarah 18b), anger and losing one’s temper (Nedarim 22a). 

In affirmation of this tradition, Jesus would also make references to “Gehenna” (the Greek form):

It is better for you to enter into life maimed, than having two hands, to go to Gehenna into the fire that shall never be quenched – Mark 9:43

Fear Him who, after He has killed, has power to cast into Gehenna – Luke 12:5

Gan Eden

If the wicked are destined to the fires of Gehenna, this evokes the question: where will the righteous souls dwell while they await the Day of their resurrection? 

The answer: “Gan Eden” or “heavenly Eden”. 

“Why has God created Gan Eden and Gehenna? That one might deliver from the other” – Pesikta de-Rav Kahana 30, 19b

The garden of Eden was therefore considered a “shadow” of the paradise reserved for the spirits of the righteous.

Paul and “Heavenly Jerusalem”

When the Sages would discuss the prospect of Jerusalem standing as a “shadow” for a higher reality/principle in heaven, they would reference Psalm 122 verse three:

“Jerusalem—built as a city that is bound [In Hebrew: unified] firmly together…”

The city of Jerusalem is bound/unified and held together with what?  

The Gemara asks: And is there such a place as Jerusalem above? The Gemara answers: Yes, as it is written: “Jerusalem built up, a city unified together” (Psalms 122:3). The term unified indicates that there are two cities of Jerusalem, a heavenly one and an earthly one, which are bound together.

The Apostle Paul saw in this notion, the perfect way to resolve the controversy that arose regarding the gentile. If the Holy land is to remain the exclusive inheritance of the Jewish people, well then what does the gentile inherit upon faith? 

According to the “Judaizers” the gentiles would inherit nothing, unless they were coerced into conversion. They opted for the easy solution: force the gentiles to convert, and after conversion, they will no longer be gentile. Problem solved.

Paul however, pulling from the tradition of “heavenly Jerusalem” would arrive at a fascinating answer. Using the paradigm of “Shadows”, Paul would dramatically re-think the three principles of the Abrahamic Covenant. The Abrahamic Covenant held a promise, an inheritance, and a sign:

• The Promise: The inheritance would go to Abraham and his descendants.
• The Inheritance: The Holy land.
• The Sign: Circumcision.

Paul would regard these three principles as shadows representing three spiritual principles for a higher/spiritual promise:

• The Higher Promise: An inheritance would go to those with a Faith like Abraham in Jesus.
• The Inheritance: “Heavenly Jerusalem” or “Jerusalem above” representing rest from works and justification through Faith.
• The Sign: Circumcision of the heart.

Paul makes two brief allusions to his vision of a spiritual holy land residing in the heaven above:

“But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem.”– Hebrews 12:22

“But the Jerusalem that is above is free, and she is our mother [heavenly Jerusalem].” – Galatians 4:26

The Higher Promise

In the book of Romans, Paul makes an appeal to the account of Abraham to consolidate his point of a spiritual process triggered through faith:

“What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God. 3 What does Scripture say? ‘Abraham believed God, and it was credited to him as righteousness.’ ” – Romans 4:1-3

As Abraham was declared righteous through faith, anyone who likewise decides to rely on trust and faith in God is also declared righteous:

“However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. 6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works” – Romans 4:5-6

Paul makes the inquiry, is this only for the Circumcised? Or does it also apply to the Uncircumcised?

“Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before!11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised.” – Romans 4:9-11

Since Abraham received the affirmation while still uncircumcised, he therefore stands for the process of justification through faith becoming the Father of the Circumcised as well as the Uncircumcised:

“So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised. 13 It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith.” – Romans 4:11-13

Through faith, the gentile is therefore made a spiritual son of Abraham, as Paul puts it, a “Jew inwardly” :

“A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code.” – Romans 2:28-29

Paul is revealing a shadow/reality pair:

• The Shadow – The Ethnic Jew (a physical descendant of Abraham)
• The Higher Reality – The Spiritual Jew, the “Jew inwardly” (a spiritual descendant of Abraham)

The Inheritance

Paul then brings attention to the distinction he has been implying throughout all his teaching:

“Therefore, the promise comes by faith so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not…” – Romans 4:16-17

What promise is Paul referring to? The promise of the inheritance of the Holy land? No, the promise of “Jerusalem above” – justification, not by works, but through faith:

“The words “it was credited to him” were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. He was delivered over to death for our sins and was raised to life for our justification.” – Romans 4:23-25

Paul re-iterates this in his Epistle to the Galatians:

“The promises were spoken to Abraham and to his seed. Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ. – Galatians 3:16

Again, what “promises” is he referring to? The land based promises? No, the security of justification through faith:

“But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.” – Galatians 3:22

Paul calls this “promise” of justification and salvation by faith, the “Promise of the Spirit”:

“He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.” – Galatians 3:14

The “promise of the Spirit” therefore has been made available to the gentile through this order:

• Abraham received the “promise” of justification through faith (symbolized by the inheritance of heavenly Jerusalem)
• It was promised to his “seed” meaning the ultimate seed/descendant, the Messiah.
• Through faith in the Messiah we become adopted as sons, and therefore we inherit the “promise” as well.

Paul thus reveals a second shadow/reality Pair:

• The Shadow – The inheritance of the land
• The Higher Reality –  The inheritance of “Heavenly Jerusalem” (Justification through faith)

The Sign

Those who have become Spiritual descendants of Abraham, or as “Jews inwardly” receive the circumcision of the heart:

“A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code.” – Romans 2:28-29

A third shadow/reality pair is revealed:

• The Shadow – physical circumcision
• The Higher Reality – circumcision of the heart, performed by the Holy Spirit.

The Higher Reality

• The Nation of Israel is a shadow of “Spiritual Israel” 
• Israelites/Jews are shadows of “Spiritual Jews” or “Jews inwardly”
• The land of Jerusalem is a shadow of “Heavenly Jerusalem”
• The act of Circumcision is a shadow of the “Circumcision of the heart”

A few more examples of shadow/reality pairs revealed in the New Testament:

• Earthly Temple – Temple in Heaven
• Levitical Priesthood – Melchezidek Priesthood
• Animal Sacrifice – Sacrifice of the Messiah

Let’s revisit the controversy that inspired Paul to fervently write in defense of the gentile:

If the gentile does not have the inheritance of the land, what inheritance does the gentile have?

Paul’s answer: The gentile has the inheritance of heavenly Jerusalem.

As a result of faith, gentiles are adopted as spiritual sons of Abraham.  This results in the circumcision of the heart, by the Spirit, as a sign of ownership of a spiritual inheritance. The spiritual inheritance is heavenly Jerusalem; representing justification through faith, and citizenship in God’s heavenly kingdom.

What about the Jew?

When the Jew encounters faith in Jesus, in addition to the land inheritance, they also enter into the true rest of heavenly Jerusalem. This is addressed in the Book of Hebrews (Hebrews 4). Messianic Jews have coined the term, “completed Jew.” A Jew is made complete through faith, just as Judaism is made complete through the revelation of Jesus as Messiah who has already come, and will return to fulfill all prophecy.

Entry into Heavenly Jerusalem is the same for the Jew and the gentile: through faith in Jesus.

After the 1,000 year reign of Christ, Heavenly Jerusalem will descend and Jew and gentile alike will gain passage to the city (Revelation 21).