CHRIST THE MILLENNIAL TEMPLE

Many commentators note John’s demonstrating Jesus’ fulfillment of the temple (John 2) as one of the purposes of his Gospel, as well as his fulfilling the Sabbath (John 5), the Passover (John 6), and the Feast of Tabernacles (John 7).(1) His people in mystical union with him are called his “body” (Rom 12:5; 1 Cor 12:27; Eph 4:12). Thus, we who are his people are also designated a “temple” (1 Cor 3:16–17; 6:19; 2 Cor 6:16; Eph 2:19–20; 1 Pet 2:5–9). This is due to his indwelling presence among us, so that we, having the true temple within, may be called a temple. Christ in us is the hope of glory (Col 1:27). Not only is he who is the true temple in us, but we are also “in Christ.” (2)

Thus, prophecies regarding the temple’s rebuilding (when not referring to Zerubbabel’s Old Testament temple) speak of Christ and his building his Church (Matt 16:18; cf. Zec 6:12–13). He himself is the foundation and cornerstone (Luke 20:17; 1 Cor 3:11, 16–17; Eph 2:20). As Christ’s people we are priests (Rom 15:16; 1 Pet 2:5, 9; Rev 1:6) who offer our bodies as living sacrifices (Rom 12:1–2) and our service as acceptable sweet smell offerings (2 Cor 2:14–16; Phil 4:18; Heb 13:15–16; 1 Pet 2:5). Thus, “we have an altar from which those who serve the tabernacle have no right to eat” (Heb 13:10). As he converts more people by his sovereign grace, his new covenant temple grows stone by stone (Eph 2:21; 4:12, 16; 1 Pet 2:5, 9). As a master builder Paul labors in that temple (1 Cor 3: 9–17).

Through a series of Old Testament temple and ritual allusions, Paul points to the new temple of God:

And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: “I will dwell in them and walk among them. I will be their God, and they shall be My people.” Therefore “Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you. I will be a Father to you, and you shall be My sons and daughters, says the Lord Almighty.” Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Cor 6:16–7:1)

So, as Clowney well notes, “we must recognize that this is not spiritualization in our usual sense of the word, but the very opposite. In Christ is realization. It is not so much that Christ fulfills what the temple means; rather Christ is the meaning for which the temple existed.” (3)

Taylor well distills the basic ideas in Ezekiel’s complex temple vision: First, the building’s immaculate symmetry portrays the perfection of God’s plan for his people. Second, the meticulous detail of the rites indicates the centrality of worship in the new covenant era. Third, the focus on the temple points to God’s abiding presence with his redeemed community. Fourth, the waters of life flowing from the temple express Holy Spirit’s life-giving operation in the new age. Fifth, the careful allocation of levitical duties and land apportionment speak of the duties and privileges of God’s people in the future.

Footnotes

1. See: David E. Holwerda, Jesus and Israel: One Covenant or Two? (Grand Rapids: Eerdmans, 1995), 77.

2.  Rom 3:24; 6:11, 23; 8:1, 2; 39; 9:1; 12:5; 15:17; 16:3, 7, 9,10; 1 Cor 1:2, 30; 3:1; 4:10, 15, 17; 15:18, 19, 22, 31; 16:24 2 Cor 1:21; 2:14, 17; 3:14; 5:17, 19; 11:3; 12:2, 19; Gal 1:22; 2:4, 16; 3:14, 17, 26, 28; 5:6; 6:15; Eph 1:1, 3, 10, 12, 20; 2:6, 7, 10, 13; 3:11; 4:32; Phil 1:1, 13; 2:1, 5; 3:3, 9, 14; 4:21; Col 1:2, 4, 28; 2:5; 1 Thess 2:14; 4:16; 5:18; 1 Tim 1:14; 2:7; 3:13; 2 Tim 1:1, 9, 13; 2:1, 10; 3:12, 15.

3. Edmund P. Clowney, “The Final Temple,” Westminster Theological Journal, 35.2 (1973): 119.