One of the fascinating aspects of teaching Bible is that the Lord has left so much for us to discover on our own. One would think that God would follow each revelation experience with a sure interpretation of the event. In fact, just the opposite happens. God reveals some aspect of His redemptive plan and gives little or no interpretation to it. He waits for the sincere student to search out and interpret the meaning of the event. As we study, worship and serve Him, we discover an amazing pattern of interpretation to the events recorded in the Bible. This is a unique quality of the Bible that no other book possesses.

One example of this process concerns God's House. Immediately after making a covenant with Israel at Mt. Sinai, God commanded Israel to build Him a "holy house" (mikdash) so He could dwell in the midst of His people. Israel had just been delivered out of Egypt which was filled with temples and were being led by Moses who formerly was a "prince" of Egypt who undoubtedly was intimately familiar with these temples. But, God did not allow them to build according to human understanding; He had a plan of His own wholly unlike the temples of Egypt. God revealed the plan to Moses on the mountain. Indeed, He showed Moses, by prophetic revelation, the plan (Exodus 25:40). Later, the writer of the book of Hebrews stated that Moses was observing the heavenly dwelling of God and this served as the pattern for the tabernacle (Hebrews 8:5). We believe that God was revealing to Moses by prophetic revelation the city of New Jerusalem which, according to earth time, is still in the distant future.

Ezekiel declared the name of the city to be: Adonai Shamah

Now we would like to compare, in very general terms, the visions that we have of the city, New Jerusalem (recorded in Revelation, chapters 21 and 22 and in Ezekiel, chapters 47 and 48) with the plan for the tabernacle. John describes the city as being a perfect cube of enormous dimensions (1,500 miles on a side). We, of course, have all heard of the "streets of gold". John tells us that there are twelve gates to the city named for the sons of Israel. John said that the Holy One and the Lamb dwell in the city. The city, itself, is made up of the living stones who in the former age had been Spirit-filled, born again disciples of the Lamb. Ezekiel describes a very similar revelation. Ezekiel’s dimensions are somewhat more modest (slightly more than a mile on the side). Ezekiel records the same pattern of gates for the sons of Israel. In addition, Ezekiel described the tribes of Israel deployed about the city. Ezekiel did not say directly who dwelled in the city, but he declared the name of the city to be "The Lord is There" (Adonai Shamah).

In contrast to the description of the city given by John and Ezekiel, Moses recorded the plans for the "holy house" that God had shown him. The mikdash was divided into two chambers; the Holy Place and the Most Holy Place. The only furnishing in the Most Holy Place was the ark with its mercy seat and cherubim. The Glory of the Lord (cloud by day and the pillar of fire by night) descended over this area, hence, we believe that the ark represented the throne of God and the Most Holy Place His dwelling place. The dimensions of the Most Holy Place was a perfect cube of 10 cubits (15 feet) on the side. Everything in the Most Holy Place was covered with gold. We believe that this is what both John and Ezekiel saw and described in their accounts cited above.

Associated with the Most Holy Place was another chamber separated only by a veil. This chamber, referred to as the Holy Place, contained a menorah, table for the bread of presence and the golden altar of incense. Again everything in this chamber was covered with gold except the veil. Based on the specific ministry of Messiah, we believe that this outer chamber represents Messiah in the flesh. The menorah represents spiritual light and anointing; Jesus said "I am the light of the world" (John 8:12). The bread and the table of bread represents physical provision for God’s people; Jesus said "I am the bread of life" (John 6:35). Finally, the altar of incense represents intercessory prayer rising before God on behalf of God’s people (Revelation 8:3).

Messiah Jesus entered the Most Holy Place at the right hand of the Father.

In the final picture of the city described above we do not see this special chamber called the Holy Place. This chamber was temporary, lasting only until the death of Messiah Jesus. The veil represents Messiah in the flesh (Hebrews 10:19-20). When Messiah Jesus died, the veil was rent from top to bottom. Messiah Jesus entered the Most Holy Place at the right hand of the Father. Hence, in the final revelation, only the Most Holy Place is seen without the associated Holy Place which was a temporary part of the mikdash.

So up to the point of Jesus’ crucifixion, His position of ministry was the Holy Place. When He experienced physical death (symbolized by the renting of the veil), He entered directly into the Most Holy Place from which He now ministers as Lord and Messiah. This is the reason why in John’s revelation, both the Holy One and the Lamb are dwelling within the city (The Most Holy Place). There is no outer chamber or adjacent city corresponding to the Holy Place for the Messiah.

According to the New Testament, as born again, Spirit-filled believers, we are seated (positioned) in heavenly places in Messiah Jesus (Ephesians 2:6). Paul also declared that our life is hidden with Messiah in God (Colossians 3:3). So we conclude that our position of operation and that of a local church under Jesus’ headship is from the Most Holy Place, that is, the very throne of God. We not only have been granted access to the Most High, we dwell in His presence.