Patriarchinity Chapter 13: MetaTemple
by Chris Jacob Schaefer ©2013
Can believers be priests? Since there are very specific requirements for a Lewite priest to be in the presence of YHWH, how can believers be in the presence of YHWH in the world to come. What is Ruach HaQadosh’s role in all of this?
In order to even begin to get an understanding of this mystery, it is crucial to examine the Lewitical Priesthood’s requirements for the temple.
1 Then truly the first priesthood also had regulations of worship, and an earthly Kadosh-Place.
First off, who is qualified for the Lewitical priesthood?
30 “And you shall anoint Aharon and his sons, and consecrate them, that they may attend to Me in the priest’s office.”
22 “Neither must the children of Yisrael from now on come near the Tabernacle of the congregation, lest they bear sin, and die.
23 But the Lewiym shall do the service of the Tabernacle of the congregation, and they shall bear their iniquity: it shall be a chuk* forever throughout your generations,”
Only the Lewites are priests in the Tabernacle and subsequently the Temple that Sulamon built. Well, that excludes everyone else-- all the other tribes and any believing converts from any other nations cannot serve as priests in the Tabernacle or in the Temple at Mt. Moriah. (*A chuk is a command for which at the time of it’s giving, the meaning is not fully understood. It does not indicate that the meaning can never be known, but rather that the meaning is somewhat concealed. Either the meaning is embedded and interwoven throughout Scripture, or, the meaning might be revealed in Scripture at a later time.)
What are some of the very specifics for the Lewitical priesthood?
The extensive details for the Lewitical priestohood are covered in Shemoth/Exodus 27:20-30:38, but here are a few highlights.
2 “And you shall make kodesh garments for Aharon your brother for esteem and for beauty...
43 ...And they shall be upon Aharon, and upon his sons, when they come in to the Tabernacle of the congregation, or when they come near to the altar to attend in the kodesh place; that they bear not iniquity, and die: it shall be a chuk forever to him and his seed after him.”
20 Then you shall kill the ram, and take some of
its blood and put it on the tip of the right ear of
Aharon and on the tip of the right ear of his sons, on
the thumb of their right hand and on the big toe of
their right foot,1 and sprinkle the blood all around on
21 And you shall take some of the blood that is on
the altar, and some of the anointing oil, and sprinkle
it on Aharon and on his garments, on his sons and
on the garments of his sons with him; and he and his
garments shall be set-apart, and his sons and his
sons' garments with him.
21 “So they [the sons of Aharon, effectively the Lewiym/Levites] shall wash their hands and their feet, so that they die not: and it shall be a chuk forever to them, even to him and to his seed throughout their generations.”
The Lewites even had restrictions upon who they could or could not marry.
14 A widow, or a divorced woman, or profane, or a
harlot, these shall he not take: but he shall take a
virgin of his own people to wife.
But today, in the 21st century at the time of writing this book , the Lewitical priesthood is suspended until the Temple is rebuilt.
So then, let’s then take a look at the priesthood which Kefa writes about.
9 But you are a chosen generation, a royal priesthood, a kadosh nation, and a peculiar people; that you should show forth the praises of Him who has called you out of darkness into His marvelous Light:
Now depending upon who dates Kefa’s letters, at the time that Kefa originally penned his letter, the temple could have yetl been standing, Yet in his letter, he is not writing solely to Lewites, but He is writing to Hebrews of all tribes, so he could not be talking exclusively about the Lewitical priesthood. Where does he get this notion of a whole people being a royal priesthood?
5 “Now therefore, if you will obey My voice indeed, and obey My covenant, then you shall be a peculiar treasure to Me above all peoples: for all the earth is Mine:
6 And you shall be to Me a kingdom of priests, and a kadosh nation. These are the words that you shall speak to the children of Yisrael.”
That passage is not just talking to the Lewites, but to all the Children of Yisrael which would include Hebrews of all 12 tribes and all fellow sojourners/converts.
Notice that in Shemoth/Exodus, the kingdom of priests was spoken of in the conditional future tense (“if you obey...then you shall be”),
Prophetically, this is even spoken of as an already accomplished action:
9 And they sang a renewed song, saying, “You are worthy to take the scroll, and to open its seals: for You were slain, and have redeemed us to YHWH by Your blood out of every kindred and tongue and people and nation;
10 And have made us kings and priests to our Eloah: and we shall reign in the world.”
However, Kefa speaks in the present tense: that those who trust in Y_h_sh_ and obey Torah ” ARE a royal priesthood”, so in Kefa’s time, this royal priesthood was understood by him to be already happening.
Consequently, a priesthood requires a tabernacle or temple. Where’s the temple for the priesthood which Kefa is talking about?
1 Kefa 2:3-9.
3 If so be that you have tasted that the Master YHWH is good.
4 To whom coming, as to a Living Stone, disallowed indeed by men, but chosen of YHWH, and precious,
5 You also, as lively stones, are built up as a spiritual house, a kadosh priesthood, to offer up spiritual sacrifices, acceptable to YHWH by Y_h_sh_ the Moshiach.
6 Therefore also it is contained in the Scriptures, “Behold, I lay in Tzion a chief Corner Stone, elect, precious: and he that believes on Him shall not be put to shame.”
7 To you therefore who believe He is precious: but to those who are disobedient, the Stone that the builders disallowed, the same is made the Cornerstone,
8 And a Stone of stumbling, and a Rock of offense, even to them who stumble at the word, being disobedient: to which they also were appointed.
9 But you are a chosen generation, a royal priesthood, a kadosh nation, and a peculiar people; that you should show forth the praises of Him who has called you out of darkness into His marvelous Light:
The very people that Kefa is writing to are described as the lively stones of this Kadosh House or Temple. The people collectively are this temple.
But we are all human, Don’t humans have some problems with uncleanness at one time or another? It is at this point, that some people might object and say, “wait a minute, the House that Kefa talks about in v. 5 is spoken of as “spiritual” so therefore the bodily uncleanness is not an issue.” However, if you look at verse 4 the topic is the Messiah, “The Living Stone” -- dwelling in a real flesh and blood BODY, seen and touched by Kefa-- that is the whole theme of all the Gospels-- That Y_h_sh_ came and dwelt BODILY on this earth, and ROSE AGAIN BODILY for His resurrection. So if Kefa is not making an artificial separation between Yahusha and His Body in verse 4, then for verse 5 there is no thematic separation between our spirits and bodies. That is why we must consider our bodies unclean states.
All believers’ bodies are periodically unclean When a person has a discharge of blood or pus (Wayiqra/Leviticus 15 1-14): When a woman gives birth (Wayiqra 12); when a man has an emission of semen (Wayiqra 15:16); when a husband and wife have sexual relations (Wayiqra 15:18), when a woman has her monthly period (Wayiqra 15:19-30), if someone touches a carcass (Wayiqra 5:2); when someone touches someone else’s uncleanness (Wayiqra 5:3a)
3b"... whatever uncleanness it is with which a man shall be defiled, and it be hidden from him; when he knows of it, then he shall be guilty."
So that would be comprehensive and frequent.
Specific preparation was required for the people to even stand at a distance from YHWH for His giving of the 10 commandments (during the first Shavuot).
9 And YHWH said to Moshe, “See, I come to you in a thick cloud, that the people may hear when I speak with you, and believe you forever.” And Moshe told the words of the people toYHWH.
10 And YHWH said to Moshe, “Go to the people, and set them apart today and tomorrow, and let them wash their clothes,
11 And be ready by the third day: for on the third day YHWH will come down in the sight of all the people upon Mount Senai.
12 And you shall set borders for the people all around, saying, Be careful, that you go not up into the mount, or touch the border of it: whoever touches the mount shall be surely put to death:
13 There, shall not a hand touch it, but he shall surely be stoned, or shot through; whether it be beast, or man, it shall not live: when the shofar sounds long, they shall come near the mountain.”
14 And Moshe went down from the mount to the people, and set-apart the people; and they washed their clothes.
15 And he said to the people, “Be ready for the third day: approach not your wives in intimacy.”
And although the people weren’t even coming into the in the Tabernacle, they still had to be ceremonially clean 3 days, even to the extent that the men were not to have any discharges of semen via sexual relations with their wives.
Therefore, if the regulations for the common Yisraelite were to that extent just for being near the base of the mountain where YHWH came down, then there are some problems, because Kefa said that the lively-stone-Kadosh-House-Priesthood offers up spiritual sacrifices to YHWH. This priesthood which Kefa talks about is made up of “stones” (people) which are frequently unclean. Unclean and YHWH-- never the twain shall meet.
And yet, the protocol for the Lewiym priests to come into Father YHWH’s presence in the tabernacle was even more precise.
2 “Speak to Aharon and to his sons, that they separate themselves from the kadosh offerings of the children of Yisrael, and that they defile not My kadosh Name in those things which they set-apart to Me: I am YHWH.”
3 Say to them, “Whoever of all your offspring among your generations, who draws near to the kadosh things, which the children of Yisrael set-apart to YHWH, having his uncleanness upon him, that being shall be cut off from My presence: I am YHWH.
4 If anyone of the seed of Aharon is a leper, or has a running discharge; he shall not eat of the kodesh things, until he is clean. And whoever touches any thing that is unclean by the dead, or a man whose semen goes from him;
5 Or, whoever touches any creeping thing, whereby he may be made unclean, or a man from whom he may take uncleanness, whatever uncleanness he has;
6 The being that has touched any such thing shall be unclean until evening, and shall not eat of the kodesh things, unless he washes his flesh with water.
7 And when the sun is down, he shall be clean, and shall afterward eat of the kodesh things, because it is his food.”
The Lewiym even had requirements beyond the clean and unclean laws.
17 “Speak to Aharon, saying, Any of your offspring in their generations that has any blemish, let him not approach to offer the lechem of his Elohim.
18 For whatever man has a blemish, he shall not approach: a blind man, or a lame, or he that is disfigured, or deformed,
19 Or, a man that is broken footed, or broken handed,
20 Or, a hunchback, or a dwarf, or he that has a defect in his eye, or has skin inflammation, or is scabbed, or a eunuch;
21 No man that has a blemish among the offspring of Aharon the kohen shall come near to offer the offerings of YHWH made by fire: he has a blemish; he shall not come near to offer the lechem of his Elohim.
22 He shall eat the lechem of his Elohim, both of the most kadosh, and of the kodesh.
23 Only he shall not go into the veil, nor come near to the altar, because he has a blemish; that he defile not My kodesh places: for I YHWH do set them apart.”
Contrast the above with Y_h_sh_’s view of those with physical defects.
13 “But when you observe a moed (set-apart annual festival), call the poor, the maimed, the lame, and the blind”
The implication by Y_h_sh_ is that there are in fact believers who sometimes live with physical problems.
So how can believers collectively, as a priesthood (and temple for that matter) possibly offer up spiritual sacrifices to YHWH when YHWH’s requirements the Lewite priests of the temple are so unreachable for most people? By necessity there MUST be a BUFFER between YHWH and the priesthood/temple which Kefa/Peter speaks about.
The answer that some might give is that Y_h_sh_ stands as our high priest before the Father (Yahuchanan 17). And while it is true that Y_h_sh_ is our Most High Priest, and that the spiritual sacrifices indeed go through Y_h_sh_(1 Kefa 2:5), that does not erase the unclean-ness and/or physical problems of believers’ pre-resurrected states, nor does it make non-Lewites into Lewites.
Y_h_sh_ in His High Priestly prayer to YHWH gives us a clue.
16 “They [born-again believers] are not of the this world, even as I am not of the this world.”
Why? What makes torah-observant believers “not of this world”?
Yochanan/ John 3:3-8:
3 Y_h_sh_ answered and said to him, “Amein, amein, I say to
you, Except a man be born again and circumcized of the heart,
he cannot see the kingdom of YHWH.”
4 Nakdimon said to Him, “How can a man be born when
he is old? Can he enter the second time into his eema’s (mothers’s) womb, and be born?”
5 Y_h_sh_ answered, “Amein, amein, I say to you, Except a
man is born of water and of the Ruach, he cannot enter
into the kingdom of YHWH.
6 That which is born of the flesh is flesh; and that which
is born of the Ruach is ruach.
7 Marvel not that I said to you, You must be born from
8 The wind blows where it desires, and you hear the
sound of it, but cannot tell where it comes from, and
where it goes: so is every one that is born of the Ruach.”
Birthing is the action of a Living Being: Ruach HaQadosh (see Patriarchinity chapter 7 & 2). The amniotic fluid (a.k.a. water), is contrasted with the living water of Ruach HaQadosh. The prophet Yeshayahu/Isaiah wrote of a future time when The Ruach is going to be poured out on a future generation. This is an action different than birthing. This also sets the precedence that The Ruach is compared metaphorically with water, river or fountain.
3 for I will pour water upon him that is thirsty, and
floods upon the dry ground: I will pour my Ruach
(Spirit) upon your seed, and my increase upon your
“And it came to pass when Y_h_sh_ was come up out of the
waters; the whole fountain of the Set-Apart Ruach (feminine)
descended and rested upon him, and said to him. ‘My Son, in all
the prophets was I waiting for you that you should come, and I
might rest on you, for you are my rest, you are My first begotten
Son, that reigns forever.’”
--Gospel According to the Hebrews
Yet Ruach HaQadosh, in addition to Her rebirthing of believers, is sent again to the very believers she rebirthed .
Y_h_sh_ then clarifies exactly who will receive this Living Water, and when.
38 He that believes on me, as the scrolls of YHWH
has said, out of his belly shall flow Rivers of Living
39 But this spoke he of the Ruach (Set-Apart-
Spirit), which they that believed on him should
receive: for the Ruach (Set-Apart-Spirit) was not yet
given; because that Y_h_sh_ was not yet glorified.
Yahuchanan 14:16, 26
16 And I will ask the Father, and He shall give the
Counselor of Wisdom (Chochmah) another time, that She may
dwell with you forever;
26 But the Counselor of Wisdom (Chochmah) which is
Ruach Ha Qadosh (The Set-Apart Spirit), whom the Father
will send in My name, She shall teach ye all things,
and bring all things to your remembrance, whatever
I have told you.
7 Nevertheless I tell you the truth; It is expedient for
you that I go away: for if I go not away, the
Counselor of Wisdom (Chochmah) will not come to ye; but if I
depart, I will send Her to ye.
Bottom line: Ruach HaQadosh in an action comparable to water, was to be given to already born-again believers after Y_h_sh_’s ascension to the Father.
Thus far we have shown that Ruach HaQadosh is Living Being (Patrriatchinity chapter 2), distinct from the Father (chapter 3), subordinate to the Father (chapter 4), and that She is Divine/of the same kind as the Father (chapter 6), and that She is a She (chapters 6, 7, 8, and 11). Since She is sent to dwell in believers, of what function is each believer’s body? Y_h_sh_ gives us the answer.
19 Y-_h_sh_ answered and said to them, Destroy this
Beyth HaMikdash (Temple), and in three days I will
raise it up.
20 Then said the Yahudim, the Beyth HaMikdash
(Temple) took forty six years to build, and will you
raise it up in three days?
21 But he spoke of the Beyth HaMikdash (Temple)
of his body.
The Messiah sets forth the precedence that one’s body can be described as a temple. A temple has to be TO a deity though. The temple of a person’s individual body cannot be directly to YHWH. Father YHWH and the Ruach HaQadosh are NOT and CANNOT BE the same Beings! Why? Because YHWH’s requirements for Lewite priests if they are to be in His presence, are that they be Lewites (obviously), ceremonially clean, unblemished, and undeformed. That is far different than the requirements for believers if they are to be indwelled by the Ruach HaQadosh: that they place their faith in Y_h_sh_, obey the commandments and wait for the filling of Ruach HaQadosh. Tribal status (or lack thereof), physical uncleanness, blemishes and deformities are not disqualifying factors . On top of that, the condition of being indwelled by Someone in one’s own body is far more intimate than being in the presence of Someone in a Temple that is outside of one’s body.
Since each individual believer’s body directly is a temple of Ruach HaQadosh, and since Kefa describes each believer as a stone within a kadosh house (a.k.a. temple), then that means that each individual stone of the kadosh house is also a temple, in other words, this kind of Temple is made up of smaller temples-- it is a META-TEMPLE.
So how is it that Father YHWH is Akhad with Ruach HaQadosh, and yet the Ruach HaQadosh is able to continually dwell in individual believers’ bodies despite their occasional uncleanness? To get this answer we need first to see what else to which Ruach HaQadosh is compared.
1 And the heavenly Angel that talked with me, came again, and woke me up, as a man that is awakened out of his sleep,
2 And said to me, “What do you see?” And I said, “I have looked, and see a menorah all of gold, with a bowl upon the top of it, and on its stand seven lamps, and seven spouts to the seven lamps, which are at the top of it:
3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side of it.”
4 So I answered and spoke to the heavenly angel that talked with me, saying, “What are these, my Master?”
5 Then the heavenly Angel that talked with me answered and said to me, “Don’t you know what these are?” And I said, “No, my Master.”
6 Then he answered and spoke to me, saying, “This is the word of YHWH to Zerubbavel, saying, ‘Not by might, not by power, but by My Ruach,’ says YHWH of Heaven’s armies.”
The answer to Zechariah’s question about the symbolism of the menorah of gold (with 7 lit lamps and a bowl on top) is immediately given in v. 6. : “’My Ruach’, says YHWH of Heaven’s armies”
So, what are the key attributes of the menorah which gives us a clue as to why Ruach HaQadosh is metaphorically compared to it?
35 “And you shall set the table outside the veil, and the menorah opposite the table on the side of the Tabernacle towards the south: and you shall put the table on the north side.”
North is always symbolically the direction of spirituality, yet the menorah is on the south. The South represents the earthly place, the place that is more identified by physicality-- the place where we are, the place where Ruach HaQadosh was SENT. This also shows how Ruach HaQadosh makes whole the body and spirit of the believer.
14 “The menorah also for the light, and its furniture, and its lamps, with the oil for the light,”
The menorah gives illumination so that the priests can see, whether that to be to read the Torah or so that they can do their priestly duties. Likewise it is Ruach HaQadosh who reveals and gives us true understanding of the Scriptures, and enables believers to do the works of the Torah.
1 And YHWH spoke to Moshe, saying,
2 “Command the children of Yisrael that they bring to you pure olive oil for the light, to cause the lamps of the menorah to burn continually.
3 Outside the veil of the testimony, in the Tabernacle of the congregation, shall Aharon arrange it from the evening to the morning before YHWH continually: it shall be a chuk* forever in your generations.
4 He shall arrange the lamps upon the menorah before YHWH continually.”
It seems important that the menorah should burn continually-- this is a hint of Ruach HaQadosh’s eternal and perpetual nature. Why is this important for believers?
Consider Y_h_sh_ The Only Begotten Son of the Most High-- in his human-like form, He had the same bodily functions of an average male (and there’s no reason to believe He didn’t), He touched and healed lepers, and a woman with 12-year uterine bleeding touched Him. He experienced temporary uncleanness, yet, Ruach HaQadosh never left Him during any of those times, nor did Y_h_sh_ cease being the Son of YHWH. If bodily and ceremonial uncleanness did not cause Y_h_sh_ to loose Ruach HaQadosh or His Sonship of the Most High, then our normal bodily and ceremonial unclean-ness would not cause us to loose Ruach HaQadosh and consequently, our adopted/reborn status is not jeopardized by uncleanness, so then there is no reason to believe that normal bodily conditions would exclude a person (lively stone) from being an intregal part of the meta-Temple ( 1Kefa/1 Peter 2:5)
What would cause the Ruach HaQadosh to leave a bodily temple that She was dwelling in?
11 Cast me not away from Your Shechinah; and take not Your Ruach HaQadosh from me.
Dawid did not write that verse because he had conjugal relations with his wives, nor did he write it because he had touched a dead body in warfare. He wrote it after he had been confronted about the adultery and murder which he had committed-- two very serious sins. Even at that, there is no record that Ruach HaQadosh was ever taken from Dawid! But Dawid recognized that IF his sin were to be continual and habitual, then the danger of having the Ruach HaQadosh taken from him was very real.
So, while bodily and ceremonial uncleanness does not cause us to cease being the adopted children of Father YHWH; habitual and unrepentant sin could at the very least cause Ruach HaQadosh to leave a believer, and then that causes the person, the lively stone to be not very lively since it is the Ruach that quickens with life. A believer without Ruach HaQadosh upon or in him, cannot be a lively stone in the meta-Templeto YHWH, so that is an additional reason to stay obedient to Torah.
Somehow, our physical bodily temples, in their frequent uncleanness, have to be made positionally qadosh in order to continue as lively stones in the Spiritual House where Y_h_sh_ offers up spiritual sacrifices. Believers do not lose Ruach HaQadosh due to normal bodily unclean-ness.
How can our body-temples be allowed to be part of the Meta-Temple despite our bodies’ occasional uncleanness? There is something else special about the menorah which metaphorically explains How Ruach HaQadosh makes believers presentable in the Spiritual Meta-Temple to YHWH.
27 “And the table and all its vessels, and the menorah and its vessels, and the altar of incense,
28 And the altar of burnt offering with all its vessels, and the basin and its stand.
29 And you shall set them apart, that they may be MOST Kodesh: so that whatever touches them shall be kodesh.”
So, all of those objects are MOST Kodesh. Included with the MOST Kodesh objects is the menorah. Whatever touches it will be kodesh. So that is the clue as to how Ruach HaQadosh can buffer between us and Father YHWH. Just as the menorah which is most kodesh makes whatever touches it kodesh: likewise, Mother Ruach HaQadosh is most Qadosh, and so whoever She dwells upon and within, She also makes qadosh.
Since our bodies are temples of Ruach HaQadosh, She is the Buffer between the Most High and our mortal selves. That is how our physical bodies can be building blocks (lively stones) of a Spiritual House/Temple. The’s action of Ruach HaQadosh dwelling upon and in each believer’s physical body primarily makes the “lively stones” (bodies) qadosh because She is Most Qadosh, something each believer’s own individual spirit could not do alone.
So, before the millenium, and before the resurrection of the dead, collectively the Meta-Temple is in need of physical restoration and repair. In fact, all of us individually in our pre-glorified states, are frequently unclean and in need of repair and restoration. The anticipated time of repair and restorationwill be at the resurrection for which all believers await.
Therefore, because YHWH transcends time, and thus is able to see believers in their future glorified (clean, undeformed and unblemished) states; and because the Meta-Temple is a different priesthood; and because Ruach HaQadosh who is Most Qadosh, makes the true believer spiriitually qadosh, there is no exclusion of true believers from the meta-temple
The Menorah gives us some other clues about the relational orginization of Elohim, So we will examine that in the next chapter.