The House and the City of the Lord

PSALM 122—“I was glad,” wrote David, “when they said unto me, Let us go into the house of the Lord.” To the Psalmist, the “house” of the Lord was Israel’s tabernacle. He was very desirous of building a more substantial house than this for the Lord, but was not permitted to do so. His son, and successor to the throne; Solomon, did, however, build the temple, and this took the place of the tabernacle as the center of Israel’s worship.

“How amiable are thy tabernacles,” wrote David in the 84th Psalm, and in this expression the thought is emphasized that the house of the Lord is where he dwells. This means that when David went into the house of the Lord it was with the thought of meeting the Lord there, and enjoying blessed fellowship with him. No wonder he wrote that he was glad when the opportunity offered of thus going into the Lord’s house.

All of God’s dealings with ancient Israel were typical of “good things to come”—that is, of the substance of which they were but the illustrations. (Heb. 10:1) So the “house” of the Lord back there—first the tabernacle and later the temple—represented for this present age not a literal building, but a spiritual arrangement in and through which the people of God worship and serve him, and find fellowship with him. In the typical tabernacle, for example, there were two compartments, the “holy” and the “most holy.” Paul indicates that the most holy pictured heaven itself, “whither the Forerunner hath for us entered, even Jesus.”—Heb. 6:20; 9:24

In the type, none but a priest had the privilege of entering into the most holy of the tabernacle, and this is also true in the antitype; but the New Testament emphasizes the fact that the Lord’s people of this age are called to be priests, hence we may entertain the hope of entering into that which is within the veil. (Heb. 6:19) In the fullest sense of the word, therefore, the invitation during this Gospel age to go into the house of the Lord is a call to enter into the actual presence of God as his heirs, and as joint-heirs with Jesus Christ.

Our response to this call is not so much represented in the occasional, or even regular attendance at church services, but rather in our daily and continuous efforts, through faithfulness in doing God’s will, to attain unto that for which the “high calling of God” has encouraged us to aspire. (Phil. 3:14) In other words, our going into the house of the Lord is a lifetime journey, involving all the many opportunities that are given us to offer sacrifice, and in every way to devote ourselves wholly to this “one thing.”—Phil. 3:13

The end of this journey is that which was symbolized by the most holy of the tabernacle. In the type, in order to enter into the most holy one had to pass through the “court” surrounding the tabernacle, and then on through the “holy” or first compartment of the tabernacle. In the court was the “laver,” or basin of water where the priests washed, and also the brazen altar on which they offered sacrifice. In the “holy” were the table of shewbread, the golden lampstand, and the golden incense altar.

All of these furnishings typified the various privileges and responsibilities of those who are partakers of the “heavenly calling.” (Heb. 3:1) In one sense of the word, these have entered the house of the Lord as soon as they pass through the gate into the court of the antitypical tabernacle, but before they can enter the “holiest of all” they must wash at the antitypical laver, and offer sacrifice, as represented by the brazen altar in the court. (Heb. 9:3) They must also partake of the shewbread in the holy, be guided by the light of the golden candlestick, and offer incense of praise at the golden altar in the holy.

Jesus is the “way, the truth, and the life.” (John 14:6) It is through faith in him, therefore, that we enter into the “house of the Lord.” Full faith in Jesus implies obedience, and the acceptance of the terms of discipleship. This means that we become co-sacrificers with him, as typified by the brazen altar in the court. It means also, as pictured by the laver, that we cleanse ourselves by washing with the “water by the word.”—Eph. 5:26

We must also feed upon the Word of God, as foreshadowed by the shewbread in the holy, and also hold forth the word of life for the blessings of others. We are to be guided by the light of the truth, and also let our light shine for the blessing of others. In the strength of the antitypical shewbread, and guided by the light foreshadowed by the golden candlestick, we are to offer “the sacrifice of praise.” (Heb. 13:15) By all these means do we finally enter into the innermost chamber of the house of God as typed by the most holy, there to dwell in the Lord’s presence forever. Should we not, indeed, be glad for the invitation that has reached us through the Word to go into this wonderful house of the Lord!

There is also an antitypical Jerusalem—the “holy Jerusalem.” (Rev. 21:9,10) The typical house of the Lord was the center of Israel’s worship, while Jerusalem was the seat of their government in civil affairs. As the temple was in Jerusalem, we are presented with a sort of double symbolism emphasizing that The Christ, Head and body, inherits, antitypically, the high position of honor in the divine government that is to rule all nations which Jerusalem and the temple meant to natural Israel.

As all the tribes went up to Jerusalem to worship, so all mankind will recognize the authority of the kingdom of Christ. After mentioning the tribes of Israel, the Psalm states that there are set in Jerusalem thrones of judgment. Jesus may have had this prophecy in mind when he said to his disciples that if they gave up all and followed him, in the “regeneration” they would “sit upon twelve throes, judging the twelve tribes of Israel.”—Matt. 19:28

Just as the entire church of this age are represented in the Scriptures as spiritual Israelites—although many of them were originally Gentiles—so the whole world of mankind—those who attain to everlasting life—will be counted as the natural seed of Abraham; and it may be that they will be divided according to the twelve-tribe division of natural Israel. In any case, we know that natural Israel and the world will be judged by Christ and the church as is clearly indicated in this Psalm.

The admonition to pray for the peace and prosperity of Jerusalem indicates one’s interest in the kingdom of God. The thought is very much akin to the Christian’s prayer, “Thy kingdom come; thy will be done in earth, as it is in heaven.” (Matt. 6:10) Those who have heard the call to go up to the house of the Lord and have responded to it, will surely take delight in praying for the peace of Jerusalem.

PSALM 134—This Psalm is an invitation to those who served in the temple at night to praise the Lord. There were no temple services during the night, nor offerings of sacrifice, but historians explain that those who kept watch during the night chanted hymns of praise as they made their rounds. Thus, praise to God did not actually cease in the temple at any time.

While we have pointed out the larger symbolism of the temple as its relates to the great antitypical temple of God, the New Testament suggests another picture, one that applies to Christians as individuals. In this illustration, each follower of the Master is looked upon by God as his temple, a place where he dwells.—I Cor. 3:16

With this thought in mind, there is a beautiful picture in this Psalm, a picture which reminds us that we are to give praise to God continually. We all have nighttime experiences, times when we seem to be quite alone in our walk with God. But even at such times we are to bless the Lord knowing that he is abundantly able to care for us during these dark periods of our pilgrimage, just as he does when we can see the sunshine of his favor more clearly.

Verse three reminds us that the Lord blesses his people “out of Zion.” The Lord takes a personal interest in each one of his people, but the channel through which his blessings flow is largely the temple class, the Zion class. They edify one another, and thus they are all built up in their most holy faith.

QUESTIONS

What did the Psalmist mean by the house of the Lord?

What is the house of the Lord during the Gospel age, and how do the Lord’s people enter it and remain therein?

Is there any difference in the symbolisms of the temple and the city of Jerusalem?

What are the “thrones of judgment” mentioned in Psalm 122:5?

How do we pray for the peace of Jerusalem?

To whom is Psalm 134 addressed, and what is its meaning to us?

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