Spiritual Death ,The Remedy, The Restoration of Sacred Space

The members can "detect" I am self taught, because I have posted that about a dozen times,lol...it does not take the FBI to detect it, lol

 

Your attack posts are off topic.
Go to your own threads and post what you want to

Iconoclast is not the subject of the OP.

 

More falsehoods from Jon C

I came to this board when I saw a link to Skandelon, aka, Leighton Flowers...
I came to answer him, not you.
Your posts are insignificant and I will answer when I am finished driving.

 

THIS

 

@InTheLight

It looks as if you do not want a biblical answer.
23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

Do you understand the magnitude of this verse?

You suggest I have not offered scripture?
The text begins with an account of the creation, with God’s creative work culminating in His planting of a garden in Eden. The man and woman were to reside there and, from that central place, fulfill their creational mandate (Genesis 1:1-2:15). More importantly, this garden was created as a sanctuary: the appointed place where God would meet with His image-bearers. As the location where God first dwelled in relation to His creation, Eden was the first expression of sacred space.

1. Eden as the Mountain of God

The title, “mountain of God,” is most often associated with Mount Horeb (Mount Sinai) where Moses first encountered God in the burning bush and later received the covenant on behalf of the sons of Israel (Exodus 3:1-2, 24:1-13; cf. 1 Kings 19:1-8). In this usage the emphasis isn’t on God’s habitation as such, but rather the place where God meets with men; the place where the divine and human are brought together (cf. Genesis 22:14).

This same connotation is carried forward and further developed in the Bible’s treatment of Mount Zion as the site of the temple in Jerusalem. It was there that the sons of Israel met with Yahweh, and the prophets spoke of the day when all the nations would join them. The point of that imagery is not that the whole world would literally journey to Jerusalem, but that, in the fulfillment to come, all the nations would become worshippers of the true and living God (Isaiah 66:20; Jeremiah 3:17; Micah 4:1-2). Jerusalem is so closely linked with the “mount of God” that the terms are sometimes used synonymously (ref. Isaiah 37:32, 66:20; Daniel 9:16; Joel 2:32, 3:17; Zechariah 8:3).

There are 32 verses here in just these two or three paragraphs. Did you look them up?

 

@InTheLight,
Here is a large grouping of biblical dots to connect. Look up each verse

c. Zion as a Messianic Concept

Inasmuch as the concept of Zion enfolds all of the Bible’s kingdom themes, it’s not surprising that it is also richly messianic. Zion was the seat of both Yahweh’s dominion and that of His regal son-king. All of the glories of the Israelite kingdom were epitomized in Zion and the Lord’s sanctuary as its central feature. Jerusalem was the city where the Great King was enthroned; it was, in that sense, the “holy ground” that bridged heaven and earth. And as Zion symbolized the kingdom of Israel, so that kingdom was itself a prefiguration of its eschatological counterpart to be inaugurated by Yahweh’s Servant/Messiah. Like its typological predecessor, the messianic kingdom was to have its focal point in Zion.

1) Zion’s connection with Old Testament messianism derives foundationally from their mutual association with David and the Davidic Covenant. David conquered Jerusalem in order to make it the capital of his kingdom and the site of the central sanctuary.

By bringing the ark to Jerusalem David symbolically enthroned Yahweh on Mount Zion, subsequently fulfilling that symbolism by securing the fullness of the physical kingdom covenanted to Abraham (2 Samuel 6-8). In its glory as the political and spiritual capital of God’s covenant kingdom, Zion was indeed the city of David.
David was responsible for bringing the Israelite expression of the kingdom to its height of power and extension, and it was in connection with his kingship that the Lord promised him a son in whom his dynastic house and kingdom (which were to be, in their fulfillment, synonymous with Yahweh’s house and kingdom) would be established forever.

Thus the Scripture’s intimate association of messianism with David and the Davidic Covenant necessarily drew in the theme of Zion as well. If Zion was the city of David from which he ruled Yahweh’s kingdom, then it followed that the covenanted Son of David would also be enthroned in and reign from Zion (ref. Psalm 2, 110; cf. Micah 4:1-8 with 5:1-4).

2) The Son of David was appointed to establish and rule over Yahweh’s house and kingdom forever, and this implied the establishment of Zion as the everlasting focal point of that kingdom. More specifically, the Scripture indicated that Messiah would establish the kingdom through His personal triumph over God’s enemies. By His victory He would deliver the captive people and restore them to their covenant Lord and Father.

Messiah’s work was to be one of comprehensive renewal and recovery, and this promise accordingly had a central thread in Zion’s future glorification.

The Son of David would rule over Yahweh’s kingdom from His throne in the midst of glorified Zion. This theme is prominent in Isaiah’s prophecy (cf. in context 28:14-16, 40:1-10, 46:12-13, 51:1-11, 52:1-9, 59:1-60:14, 62:1-12, 66:1-13), but weaves throughout the prophetic literature (cf. Psalm 87, 102:11-22, 110:1-10; Jeremiah 3:6-17, 31:1-40; Joel 2:23-32; Micah 4:1-5:5; Zechariah 9:9-17).

 

Well Yes that is exactly right Reformed.

Every type in the OT. points forward and is summed up In The person and work of The King, and His kingdom spreading worldwide.
The prophets spoke of a King , Priest, a Prophet greater than Moses.

The verse in Hebrews 9;23 is massive as it is set in a discussion of the heart of the OT. Sacrificial system, all the workings of the tabernacle which give way to the true tabernacle.
It, of course, culminates in the rule and reign of the Covenant Son, and us in saving union with Him;
23 It was, therefore, necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

27 And as it is appointed unto men once to die, but after this the judgment:

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.


and then this;
10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

13 From henceforth expecting till his enemies be made his footstool.

14 For by one offering he hath perfected for ever them that are sanctified.

15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,

16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

17 And their sins and iniquities will I remember no more.

18 Now where remission of these is, there is no more offering for sin.

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

21 And having an high priest over the house of God;

22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised

24 And let us consider one another to provoke unto love and to good works:

25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.