So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said to me…
Holiness is an idea which admits of gradual precision and elevation. There is a very simple and primitive meaning of the term, which it would ill become us to despise and ridicule, inasmuch as it was preliminary and preparatory to a more spiritual conception. At the same time, we should do discredit to our Christian training did we not strive to rise to a higher and nobler conception of holiness than that which obtained among, and was sufficient for, a people in an early. stage of spiritual culture. In the temple at Jerusalem there was a holy place, and a holy of holies, or, in the language of Ezekiel, the most holy place. An effort may be made to reach and to explain the several ideas which together made up the peculiar sanctity of the adytum of the Jewish temple.
I. THE PRIMITIVE SIGNIFICATION OF HOLINESS IS SEPARATION, AND THE MOST HOLY PLACE WAS ONE MARKED OFF AND SET APART FROM ALL AROUND. A purpose was served by the distinction between the sacred and the profane - a distinction which may, in the highest stage of spiritual culture, be transcended. Men have to be taught by their senses; and the separation of a certain spot, a certain building, a certain portion of a building, from all around, contributes to the formation of the idea of sanctity. This might not be necessary in a world where no sin exists; but in this world, where sin has reigned, and where sin still so largely prevails, the evil has impressed itself on men's minds as normal, and the pure and Divine as exceptional. Hence the consecration of sites, and temples, oracles, and holy places.
II. THE MOST HOLY PLACE SERVED TO EDUCATE THE JEWISH PEOPLE IN MORALITY AND IN TRUE RELIGION. The whole ceremonial and sacrificial dispensation established by Moses, with all the observances of the Levitical Law, may justly be regarded as instructive and disciplinary, in the first place for Israel, and then for all mankind. Those who looked upon the temple and its sanctuary could not but be reminded that here was the peculiar dwelling-place of a holy God. The degrees of holiness attaching to the several parts of the sacred edifice, culminating in the sanctity of the most holy place, were fitted to elicit the spiritual apprehensions, the reverence, the devotion, the penitence, of those who felt themselves in the presence and under the training of the all-holy God. To a certain extent every Israelite not specially disqualified might draw near to Jehovah; the priests were suffered and required to approach still nearer to the shrine; but the high priest alone was permitted, and that only upon a special occasion, to enter the most holy place. Such arrangements and provisions were admirably adapted to educate the Jewish people in the idea and in the practice of holiness.
IV. THE MOST HOLY PLACE BECAME ASSOCIATED WITH COMMUNION BETWEEN ISRAEL AND ISRAEL'S GOD. Reconciliation naturally led to fellowship. The enlightened Jews doubtless took a spiritual view of the Divine presence, and sympathized with the sublime language of Solomon at the dedication of the temple: "Will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!" Still, it was by means of this temple, its priesthood and its services, that the Jewish nation generally were, by Divine appointment and intention, made familiar with the possibility and privilege of fellowship with the Eternal. It was inculcated upon them that such communion was only possible in virtue of the condescension and compassion of the Most High, and that there was needed on their part, in order to the enjoyment of the privilege, a peculiar preparation, a spiritual cleansing. The thoughtful and devout Jew learned, by means of the temple services, to form such an idea of God as led him to seek a spiritual discipline. He knew that the sacrifices in themselves were insufficient, and that the sacrifices required by the Searcher of hearts were spiritual, consisting in humility, penitence, faith, and obedience. Those thus prepared might draw near unto God, and God would draw near unto them.
V. THE MOST HOLY PLACE, AS THE SCENE OF HIGH PRIESTLY MEDIATION, SYMBOLIZES THE MEDIATORIAL WORK OF CHRIST. In order to understand the symbolical, and indeed typical, character of the holy of holies, and of the ministration therein performed by the Jewish high priest, it is important to study the ninth chapter of the Epistle to the Hebrews. In that portion of Scripture is as authoritative and lucid explanation of the spiritual meaning of the central scenes and observances of the Jewish economy. It is shown that the shadow was in Christ superseded by the substance, and that in the new and spiritual dispensation we have the fulfillment of ancient promise. The transactions which, on the great Day of Atonement, took place within the holy of holies prefigured and adumbrated the great events by which, not Israel only, but humanity as a whole, was reconciled to God. For when Christ expired upon the cross the veil of the temple was rent in twain; and thenceforth, through the rent veil of Christ's humanity, the way into the holiest of all was opened up; the alienation of the human race from God was abolished; and perpetual communion was provided between a gracious Father and his restored and accepted children. The most holy place into which through Christ we have access is nothing else than the favor, the fellowship, the love of God. - T.
Parallel VersesKJV: So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place.