EZEKIEL'S TEMPLE; (cont'd)
"When, moreover, we bear in mind the fact (which appears both from the Scriptures and from other contemporary records) that the Temple, with its vast corridors or "porches", was the regular gathering place of all the various parties and sects of Jews, however antagonistic the one to the other, it will be easy to realize that the Temple is just the place - both because of its hallowed associations, and also because of its many convenient meeting places - where the disciples would naturally congregate. Edersheim says that the vast Temple area was capable of containing a concourse of 210,000 people; and he mentions also that the colonnades in Solomon's Porch formed many gathering places for the various sects, schools and congregations of the people. In commenting on John 7 this trustworthy authority says that the gathering places in Solomon's Porch "had benches in them; and from the liberty of speaking and teaching in Israel, Jesus might here address the people in the very face of His enemies." It was, moreover, and this is an important item of evidence, in Solomon's Porch that the concourse of Jews gathered which Peter addressed in Acts 3 (See verse 11). Hence there can be little doubt that one of the assembling places to which Edersheim refers was the "house" where the disciples were "sitting" when the Holy Spirit came upon them.
When Luke takes up, in the book of Acts, the thread of the narrative he dropped at the end of his Gospel, he says (speaking of the apostles) that "These all continued (lit. were continuing) with one accord in prayer and supplication with the women, and Mary the mother of Jesus, and with His brethren." (Acts 1:14). We have here in substance a repetition of what is recorded in the last verse of Luke's Gospel, namely that, during the ten days following the Lord's ascension, His disciples were "continually" together waiting upon God (they "continued with one accord in prayer and supplication"). The record in Acts omits mention of the place where they so continued' but that information was not needed, seeing it had already been definitely stated in Luke 24:52,53. But the evangelist adds the interesting facts that the women, Mary the mother of the Lord, and His brethren, were with them. All this, be it remembered, was done by the Lord's express instructions. They were of course praying for the promised enduement from on high (Luke 11:13).
The next verse (Acts 1:15), states that "in those days (of waiting upon God in the Temple) Peter stood up in the midst of the disciples and said (the number of names together were about an hundred and twenty)", - and then follows the account of the choosing of Matthias as an apostle and witness of Christ's resurrection in the place of Judas. This doubtless occurred in their accustomed gathering place in the Temple, since they were "continually" there during those days of waiting for enduement form on high.
In passing we would note how unlikely it is that the disciples, to the number of one hundred and twenty, should (or could) be using their place of gathering the "upper room" which served the apostles for sleeping quarters.
THE DAY OF PENTECOST
Thus the day of Pentecost came; and the occurrence of the great Feast-day would furnish an additional reason why they should be found assembled in the Temple. The services - the offering of the morning sacrifice and incense, with the accompanying prayers (in which they would undoubtedly have taken part) - began at sunrise. This service being concluded, they would naturally be "sitting" in their customary place; and then it was that "suddenly" out of heaven came that sound "as of a rushing wind." The words "they were all with one accord in one place" (compare 1:14) indicate that they were in their customary gathering place in the Temple. Similar words found at the end of chapter 2 lend emphasis to this; for we find there the statement that, after about three thousand souls had been "added" to them, they still continued with one accord in the Temple (Verse 46). This shows that what they had been doing as a small company they "continued" to do, still "with one accord," as an exceedingly large and growing company. It shows further that the place where they were gathered when the Holy Spirit came upon them must have been of such dimensions as to admit of three thousand more being "added" to them; and it need hardly be said that the Temple was the only building in Jerusalem open to the public, where this would have been possible.
By having before our eye the several statements of Scripture that bear upon the matter we are examining it will be seen, we think, that there is no room for doubt about it. These are the statements:
Luke 24:52,53. "And they worshipped Him, and returned to Jerusalem with great joy, and were continually in the Temple, praising and blessing God."
Acts 1:14. "All these were continuing with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren."
This must needs have been in the Temple, since it is impossible that they should have been "continually in the Temple" and at the same time should have been "continuing with one accord" in another place.
Acts 2:1. "And when the day of Pentecost was fully come, they were all with one accord in one place."
Acts 2:46. "And they, continuing daily with one accord in the Temple."
These passages reiterate that the disciple continued, during all the period in question, in one place; and the first and last passages quoted state that the place was the Temple.
From the last passage it plainly appears that, after Pentecost, they still made it a practice to meet "daily in the Temple", the wording being such as to show that this was not a new custom from that date, but was the "continuing" of what had been their custom since the Lord's ascension into heaven.
THE SERVICE OF THE FEAST OF PENTECOST
Additional light upon our subject is afforded by Acts 2:1, when heed is given to the literal meaning of that verse. As rendered in our Authorized Version it reads "And when the day of Pentecost was fully come." The word translated by the three English words "was fully come" (which rendering manifestly does not give the true sense, since a day cannot be more "fully come" after it has actually come), means literally "was being accomplished." In Bagster interlinear translation the reading is: "And during the accomplishing of the day of Pentecost, they were all with one accord in the same place."
What is seemingly implied is that they were, as we should expect, in the Temple, for the purpose of taking part in the appointed services of the great feast day. During an intermission in those ceremonies they would naturally be "sitting" together in their customary meeting-place within the Temple area. What seems to be impressed upon us by this verse is that, during the accomplishing of the various ceremonies of the day of Pentecost, the disciples were not dispersed and mingled with the great crowds of worshippers, but kept together, and were with one accord in one place - not scattered about. It can hardly be doubted, therefore, that at the moment the Spirit descended upon them they were all in one and the place somewhere within the large area of the Temple, presumably in Solomon's Porch.
Concerning the verse we are now considering (Acts 2:1), Dr. G. Campbell Morgan, in a letter to the author, said: "Personally, I believe that the statement that the day of Pentecost 'was being fulfilled' means far more than that they were observing its ritual. I am convinced that the meaning of Luke here is that all that was signified by that feast was finding its historic fulfilment."
With the aid of this comment we can see a great wealth of meaning in these few words of Scripture.
The coming of the Holy Spirit took place some little time before nine in the morning (see verse 15), just long enough for it to be "noised abroad" (2:6), and for an enormous crowd to congregate. There would be ample time for this between the morning services and nine o'clock.
On reading attentively the record of verses 1-14 it will be seen that the events there narrated happened all in one and the same locality; for there is no change of location. Wherever the disciples were when they began to speak in other (heteros-different) tongues or languages, and where the astonished multitude assembled and listened to the first Gospel address ever preached "with the Holy Ghost come down from heaven," that was the very same place where the Holy Spirit came upon them.
Concerning the words of verse 6, "Now when this was noised abroad," Dr. Morgan, in the letter already quoted, says that this is not to be taken as meaning that a rumor of the marvelous event was spread abroad; for the verb rendered "noised broad" in the A.V. "is never used in the sense of a rumor. I believe the sound as of a mighty wind was heard by the entire city. That being so, your interpretation as to the place falls in with tremendous naturalness to me. The devout Jews would, at the hearing of some supernatural sound, rush to the Temple." In this connection the force of the words of Acts 2:2 should be specially noted: "And suddenly there came a sound from heaven as of a rushing mighty wind (or Breath) and it filled all the house where they were sitting."
It is important to note that in those days, and for a considerable period thereafter, the disciples were in "favor with all the people" (Acts 2:48); and hence they were permitted to enjoy, in common with all Jewish sects and parties, the privileges of assembling for the usual purposes, and as a distinct company or sect, in the Temple. It should also be specially noted that no pious Jews would be anywhere but in the Temple on that day. (See Acts 20:16).
We conclude, therefore, that the material House of God served as the womb for the spiritual House, and that from it the Church was to come forth, and soon did come forth. For a little while the two were identified, as the true spiritual "Israel of God" was, for awhile, identified with "Israel after the flesh" - the spiritual seed of Abraham with his natural seed. And this is in keeping with the revealed ways of God.
The letter from Dr. Morgan, from which several quotations have been given above, was written in reply to one from the author, in which he submitted this interpretation of Acts II, and asked Dr. Morgan's opinion thereon. Dr. Morgan stated in reply that the interpretation was new to him; and he went on to say:
"I have not the slightest hesitation in saying that you are absolutely correct. Here is an illustration of those of us who desire and attempt to be the most careful in our study, are in danger of taking things too much for granted. I certainly have proceeded on the assumption that the 'one place' of Acts II was the 'upper room' of Acts I. It is as plain as a thing can be that I have been wrong; and I am very grateful to have it thus pointed out."
THE SOURCE OF THE LIVING WATERS
It is evident that the matter into which we have been inquiring has a direct relation to certain prophecies, such as Ezekiel 47, referred to above, where the prophet describes his vision of the healing and life-giving waters issuing from out of the Temple. IT was explained to the prophet, as we have already noted, that the water which he saw were to go down into the desert (which suggests barren Israel), and to go into the sea (which symbolizes the nations), whose waters should be healed; and the description continues, -
"And it shall come to pass that everything that liveth which moveth, withersoever the rivers shall come, shall live; and there shall be a very great multitude of fish, because these waters shall come thither; for they shall be healed. And everything shall live wither the river cometh" (Ezek. 47:9).
It is easy to see in this passage the familiar scriptural figures of the Gospel, and its life-giving and healing ministry. So we note with interest that the Temple - the House of God - was to be the source of the stream of living waters.
Therefore, we cannot fail to see in this prophetic vision a spiritual foretelling of the issuing forth of the Gospel for all mankind from God's appointed center, which broadly was Israel, and more definitely Jerusalem, and still more definitely the Temple. Other portions of Ezekiel's prophecy have clearly a spiritual fulfilment in this dispensation of the Holy Spirit, as we have sought to show.
In this connection we would call attention also to the prophecy of Joel. Inasmuch as the Apostle Peter quoted from the second chapter of Joel, as having its fulfilment in the coming of the Holy Spirit, and in those miraculous events whereby His presence was manifested, it is significant that, in chapter 3, of Joel's prophecy, there is the promise that "all of the rives of Judah will flow with waters, and a fountain shall come forth of the House of the Lord". (3:18). We believe that those who are spiritual will be able to see in this verse and its context much that is applicable to this present dispensation, though it may be that the complete fulfilment of this passage, and also of that quoted by Peter from chapter 2, awaits (or awaited, TD) the coming again of the Lord from heaven.
"GO SPEAK IN THE TEMPLE ALL THE WORDS OF THIS LIFE"
Further, we have the very significant record of Acts 5:17-25, which tells us that when the Apostles were released by the angel of the Lord from the prison into which the religious leaders had put them, the angel bade them, "Go, stand and speak in the Temple, to the people all the words of this life." (v. 20). This makes clear, for reasons which we should seek to discern, that it was in the purpose of God that the gospel-stream - "the words of this life" - should begin their flow in the Temple. In this we can see the continuity of God's dealings and the orderly working out of His great plan. Everything pertaining to the old dispensation centered in the Temple. Therefore, it was fitting that the new dispensation should start at that place, and move out thence into the world which it was to overspread.
The phrase "words of this life" is very significant; and it is moreover, an aid to the right understanding of the passage; for it serves to elucidate the meaning of the expression "living waters" in the prophecies.
And, finally, the Scripture tells us that, notwithstanding the strong opposition of the authorities, the disciples ceased not daily, in the temple, and in every house, to teach and preach Jesus Christ. (Acts 5:40-42).
LIVING WATERS FLOWING FROM THE HOUSE OF GOD
For some time after Pentecost the church continued at Jerusalem, and seems to have been tolerated, in accordance with the advice of Gamaliel (Acts 5:33-40) until the time of the stoning of Stephen, after which period the gospel stream spread throughout Judea and Samaria (Acts 8:1), the church at Jerusalem, the spiritual house of God, being thus far its source. A little later we find another "church" of God at Antioch; for it is written that Barnabas sought Saul at Tarsus, and brought him unto Antioch, and that for "a who;e year they assembled themselves with the church, and taught much people" (Acts 11:25,26). Here again in "the church" in Antioch we find the Holy Spirit in full charge; and after a year of teaching inside the House, we see the living waters flowing out, and producing the results intended in the purposes of God. For we read at Acts 13:1,2, concerning "the church that was at Antioch", that "as they ministered to the Lord and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work thereunto I have called them." And thus, from the House of God, and in the power of the Spirit of God, the stream of the Gospel flowed out in a new direction, and extended farther than it had yet gone.
Still later on the gospel was carried into Europe and it came to Thessalonica - not in word only, but also in power, and in the Holy Ghost, and in much assurance (1 Thess. 1:5). The result was "the church of the Thessalonians in God the Father, and in the Lord Jesus Christ" (1:1). And this is declared to be an "example" or pattern for other churches, for the express reason, as the apostle writes to them that, "From you sounded out the Word of the Lord, not only in Macedonia and Achaia, but also in every place you faith to God-ward is spread abroad." (1:8).
A GREAT DIFFERENCE
Our study brings into view a great difference between the Temple - God's dwelling place in the old dispensation, and the Church - His dwelling place in the new. In the case of the Temple, sacrifices were brought to it, blood flowed in it, and incense (worship) ascended from it. But no healing waters flowed from it. Hence what Ezekiel saw, and what was revealed also to Jowl and to Zechariah, living waters going out from Jerusalem (Joel 3:18; Zech. 14:8), was something quite new, and to which the Temple and its ritual presented no analogy.
Therefore, one of the chief lessons to be learned from the Scriptures we have been considering is that the "Spiritual House" of this era should be specially marked by being the source of a freely flowing stream of living waters, carrying life and health into all the regions round about. And where this mark is lacking, even when the form of the House is quite correct, the explanation will doubtless be found in the conditions inside the House."
Pilip Mauro
THE HOPE OF ISRAEL |
