The second outstanding feature that will mark a Scripturally gathered assembly is that it will be free from all Judaistic principles and practices in its worship and ministry. The reason for this is that the Church is a new departure in the ways of God, and being such, it is not an extension of Judaism in a new form. The Church is a heavenly company of believers, having heavenly hopes and a heavenly destiny—and it also has a heavenly character of worship. Israel, on the other hand, had an God-ordained earthly religion (Judaism) because they are an earthly people having earthly hopes and an earthly destiny. Being such, Israel's way of approaching God in worship in Judaism is entirely different from the new and living way in Christianity (Heb. 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let 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. (Hebrews 10:19‑22)). To mix the two orders of worship is to misunderstand God's distinctive purpose in each (Heb. 13:1010We have an altar, whereof they have no right to eat which serve the tabernacle. (Hebrews 13:10)), and it results in confusion, spoiling both (Luke 5:36-3936And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38But new wine must be put into new bottles; and both are preserved. 39No man also having drunk old wine straightway desireth new: for he saith, The old is better. (Luke 5:36‑39)).
The first mention of the Church is when the Lord announced to His disciples, “I will build My Church” (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)). The fact that He said, “I will ... ” shows that it was not even in existence at that time. It is an entirely new thing altogether that did not begin until the day of Pentecost, when the Spirit of God came down and united the believers together to Christ in heaven.
One great key to understanding what the Church is, is to see that it forms no part of the Old Testament revelation. Christ and His Church is God’s great “mystery” (Eph. 5:3232This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32)). A mystery, in the Biblical use of the word, does not mean something mysterious and hard to understand, but a “secret” that God has kept hidden from before the world was made (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25); Eph. 3:4-64Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:4‑6); Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26)-27). This great secret revealed in Christianity is that when Israel’s Messiah (Christ) would reign over all the works of His hands, as promised in the Old Testament, He would have a complement at His side—the Church, His body and bride. God’s purpose is to glorify Christ in the world to come in two spheres (heaven and earth) through this specially formed heavenly vessel of testimony—the Church. Today God is gathering the material that will compose that special vessel by the call of the gospel. Believers from among the Jews and Gentiles are being saved and made part of this new heavenly company. This secret is something that was not revealed in the Old Testament, but was hidden in the heart of God (Eph. 3:99And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9); Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26)). Those in other ages knew nothing of it, for it did not even begin until the day of Pentecost.
Therefore, when looking into God’s Word for the pattern for a Scriptural assembly, we must look at the New Testament—and particularly, the epistles. First Corinthians and 1 Timothy are especially helpful. The book of the Acts also has many practical illustrations of the truth of the Church. Seeing then that the truth of the Church is not in the Old Testament, we shouldn’t turn to it to learn how the Church should meet for worship and ministry. This is an extremely important point; it is something that most Christians have misunderstood.
We are not saying that Christians shouldn’t read the Old Testament. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3:1616All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16)). “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope” (Rom. 15:44For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. (Romans 15:4)). Even though the Old Testament was not written to us as Christians directly, it was written “for” us. There is much instruction in it as to the moral ways of God with men. But it is of utmost importance for us to see that, apart from moral issues (for they never change with God) the way Christians are to read and apply the Old Testament is for its typical meaning. The things that are recorded in the Old Testament Scriptures are types and figures for us as Christians (1 Cor. 10:1111Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. (1 Corinthians 10:11); Heb. 8:5; 9:9, 23-24; 10:1; 11:195Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount. (Hebrews 8:5)
9Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:9)
23It 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. 24For 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: (Hebrews 9:23‑24)
1For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. (Hebrews 10:1)
19Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. (Hebrews 11:19); 1 Cor. 9:9-109For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. (1 Corinthians 9:9‑10); Gal. 4:2424Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. (Galatians 4:24); Rom. 4:23; 5:1423Now it was not written for his sake alone, that it was imputed to him; (Romans 4:23)
14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:14)).
Judaism is Not A Pattern For Christian Worship
Unfortunately, the churches in Christendom have ignored the plain teaching of Scripture that says that the tabernacle is a figure of the true sanctuary into which Christians now have access by the Spirit (Heb. 9:8-9, 23-248The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:8‑9)
23It 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. 24For 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: (Hebrews 9:23‑24)). Instead, they have used the Old Testament tabernacle and temple as a pattern for their churches. They have borrowed many things in a literal sense from that Judaic order for their places of worship and religious services. In doing so, the figurative meaning of those things has been lost from sight.
The following is a list of some of the things that the Church has borrowed from Judaism.
• The use of literal temples and cathedrals for places of worship.
• A special caste of men who officiate on behalf of the congregation.
• The use of musical instruments to aid worship.
• The use of a choir.
• The use of incense to create a spiritual atmosphere.
• The use of religious robes on the “Ministers” and choir members.
• The use of a literal (non-sacrificial) altar.
• The practice of tithing.
• The observance of holy days and religious festivals.
• A registry of names of the congregation.
It is true that many of these Judaic things have been altered somewhat to fit into a Christian context, but they still have the trappings of Judaism. This kind of Jewish influence of principles and practices has permeated the Church. Much of it has been around in Christianity for so long that it has become accepted by the masses as God’s ideal. Most think that it is good to have this Judeo-Christian mixture. Covenant Theology (an erroneous system of Bible interpretation that promotes this melding of what Judaic and Christian) is prevalent in Christendom. Unfortunately, mixing these two distinct orders of approach to God has destroyed the distinctness of each, and what has resulted from the mixture is neither Jewish nor Christian.
Two Contrasting Orders
As mentioned earlier, Judaism and Christianity are contrasting orders of approach to God, and God does not intend for them to be mixed together. Judaism is an earthly way of approaching God in worship for an earthly people with earthly hopes, and an earthly inheritance (Heb. 9:11Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. (Hebrews 9:1)). Christianity, on the other hand, is a heavenly order of worship for a heavenly people who have heavenly hopes, and a heavenly inheritance and destiny (Heb. 3:11Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1); Col. 1:55For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; (Colossians 1:5); Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20); 1 Peter 1:44To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:4)). We are not saying that one is bad and the other is good. They are both God-ordained ways of approaching Him in worship. The point is that they are not to be mixed.
God’s dealings with Israel nationally are in abeyance at this time (Rom. 9-11). During this present period of grace, He is visiting the Gentiles “to take out of them a people for His name” who would compose His new vessel of testimony—the Church (Acts 15:1414Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)). Being a new and heavenly company, the Church has an entirely different order of worship, which is in keeping with its heavenly calling. It does not need the forms and ritual that marks Judaism to worship God.
The Transition From Judaism to Christianity
Let’s look at some passages that indicate the transition from Judaism to Christianity. Turn first of all to Luke 5:36-3936And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38But new wine must be put into new bottles; and both are preserved. 39No man also having drunk old wine straightway desireth new: for he saith, The old is better. (Luke 5:36‑39); “And He spake also a parable unto them; no man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. No man also having drunk old wine straightway desireth new: for he saith, The old is better.” The Lord indicated here that there was a new order coming in, and it was not to be mixed with the old, otherwise both would be spoiled. The main point to see in this parable is that the new order was not an extension of the old order in Judaism, but an entirely new thing that required an entirely new setting. Verse 39 shows that it would take those who have been accustomed to the old order some time for them to appreciate the new. Being affectionately attached to that outward order of worship in Judaism, which appeals to the natural senses, a person does not let go of it easily.
In John 4:21-2421Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:21‑24), we get a little more. “Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in spirit and truth.” The Lord mentions three significant things here that would mark the change from the old order of worship in Judaism to the new order in Christianity.
• There would be a new place of worship that was neither in “this mountain” (Gerizim), nor in “Jerusalem.” Hebrews 8:2; 9:11, 23-242A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. (Hebrews 8:2)
11But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; (Hebrews 9:11)
23It 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. 24For 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: (Hebrews 9:23‑24); and 10:19-22 indicate that it is in the heavenly sanctuary in the immediate presence of God—though it is not mentioned here. Hence, there would be a cessation of an earthly geographic center for worship.
• There was a new revelation of the Person worshipped. In Judaism God was worshipped as Jehovah, but now in Christianity He is to be worshipped as “the Father” of the Lord Jesus Christ. This is a more intimate relationship.
• There would be a new character of worship. The worship in Judaism was earthly and tangible, carried out through a system of rituals and ceremonies, but the new order of approach to God in Christianity would be purely a spiritual thing. Believers would now worship the Father in “spirit” and according to the new revelation of “truth.”
In Christianity, we offer up “spiritual sacrifices” which are aided by the indwelling presence of the Holy Spirit (1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5); Phil. 3:33For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Philippians 3:3)) in contrast to “carnal ordinances” of the Judaic order (Heb. 9:1010Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:10)). And we do it in the immediate presence of God (Heb. 10:1919Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (Hebrews 10:19)). This is a blessing that Israel did not have. Since Christians are to worship “in spirit and in truth,” we can sit quietly in a chair, and there could be produced in our souls and spirits true praise to God the Father by the Holy Spirit. This is true heavenly worship. In heaven there will be no need for outward mechanical things in the worship of God, as in Judaism. Christianity has no need for those things, for we can worship God by the Spirit in that heavenly way now (Phil. 3:33For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Philippians 3:3)).
Jewish worship appeals to the senses, being an earthly and sensual means of approaching God. It is stimulated by:
• Sight—i.e. the grandeur of the temple (1 Kings 10:4-54And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, 5And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the Lord; there was no more spirit in her. (1 Kings 10:4‑5); Mark 13:11And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! (Mark 13:1); Luke 21:55And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, (Luke 21:5)).
• Smell—i. e. the burning incense that made a compelling atmosphere (Ex. 30:34-3834And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: 35And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: 36And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. 37And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. 38Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. (Exodus 30:34‑38)).
• Hearing—i.e. beautiful music produced by the orchestra and accompaniment of the choir (1 Chron. 25:1, 3, 6-71Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was: (1 Chronicles 25:1)
3Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord. (1 Chronicles 25:3)
6All these were under the hands of their father for song in the house of the Lord, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. 7So the number of them, with their brethren that were instructed in the songs of the Lord, even all that were cunning, was two hundred fourscore and eight. (1 Chronicles 25:6‑7)).
The outline of the gospel of Matthew indicates this same dispensational transition from Judaism to Christianity. This is seen in the symbolic actions and parabolic teachings of the Lord. This gospel was written specifically to the Jews with these things in view, because they naturally would have a difficulty with this change in the ways of God. The gospel records the guilt of the Jews in rejecting their Messiah. The Spirit of God, who knew God’s ways from eternity, foresaw Christ’s rejection by the people and wrote the gospel with a dispensational order in mind. The many pictures presented to us in the gospel show that when the people would reject the Lord, God would set the nation aside for a time, and reach out to the Gentiles and bring them into blessing in the Church. This did not happen during the Lord’s lifetime, but the outline of the gospel indicates that there would be a new departure in the ways of God to Christianity.
In chapter 4, the Lord went forth to announce to the nation that He would set up “the kingdom of heaven” in power, and bring in the great blessings promised by the prophets. In chapters 5-7, He taught the moral standards of the kingdom in His “Sermon on the Mount.” Chapters 8-9 present twelve incidents where the Lord demonstrates “the powers of the world to come” (Heb. 6:55And have tasted the good word of God, and the powers of the world to come, (Hebrews 6:5)), confirming His power to bring in the kingdom as promised by the prophets. In chapter 10 the Lord sent out the apostles to preach the gospel of the kingdom and call the nation to receive its King. In the next two chapters (11-12), the Spirit of God gives the results of the message; both John the Baptist and the Lord are rejected by the common people in Galilee (chap. 11) and the leaders of the nation in Judea (chap. 12). The latter committed the unpardonable sin of blasphemy against the Holy Spirit, sealing the nation’s doom.
This being the case, the Lord made several symbolic actions in the 12th and 13th chapters to indicate that His links with the nation would be severed, and it would be temporarily set aside in God’s governmental dealings. This setting aside historically took place in Acts 7 when the leaders of the nation (the Sanhedrin) stoned Stephen as a formal answer to having Christ reign over them (Luke 19:1414But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. (Luke 19:14)). It is indicated at this point in Matthew’s gospel by the following things:
First, there were two incidents where the Lord and His disciples seemingly desecrated the Sabbath—eating corn and healing a person (Matt. 12:1-131At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6But I say unto you, That in this place is one greater than the temple. 7But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8For the Son of man is Lord even of the sabbath day. 9And when he was departed thence, he went into their synagogue: 10And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. (Matthew 12:1‑13)). Since the nation had rejected Him, the covenant the Lord had with the nation was broken. Hence, the Sabbath which was the seal of that relationship (Ex. 31:12-1712And the Lord spake unto Moses, saying, 13Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. 14Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. 15Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death. 16Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 17It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. (Exodus 31:12‑17)), no longer had its claims. The Lord’s actions on the Sabbath demonstrated this fact.
Then, from that time forward, the Lord would no longer lift up His voice in the streets to preach the glad tidings of the kingdom (Matt. 12:14-2114Then the Pharisees went out, and held a council against him, how they might destroy him. 15But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16And charged them that they should not make him known: 17That it might be fulfilled which was spoken by Esaias the prophet, saying, 18Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. 19He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21And in his name shall the Gentiles trust. (Matthew 12:14‑21)). This was because the kingdom in its power and glory would no longer, be offered to the nation. Hereafter, the kingdom is not said to be “at hand,” as was the case in the earlier chapters. In keeping with this the Lord charged His disciples to “not make Him known” from that time forward (Matt. 12:16; 16:20; 17:916And charged them that they should not make him known: (Matthew 12:16)
20Then charged he his disciples that they should tell no man that he was Jesus the Christ. (Matthew 16:20)
9And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (Matthew 17:9)).
Furthermore, the Lord refused to give the people any further signs of His Messiahship (Matt. 12:38-4538Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. 41The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 43When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. (Matthew 12:38‑45)). He told them that their unbelief was so deep it would eventually manifest itself in the nation receiving the Antichrist, and that their last state would be worse than the first (the idolatry of their pre-Babylonian captivity idolatry).
The Lord then proceeded to refuse the claims of His mother and His brethren. This, too, was a symbolic action that indicated the severing of His natural ties with the nation (Matt. 12:46-5046While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. (Matthew 12:46‑50)).
Finally, the Lord went “out of the house” where He had been teaching the people (Matt. 13:11The same day went Jesus out of the house, and sat by the sea side. (Matthew 13:1)). This again symbolized the break with the nation.
Then in chapters 12-16, the Lord withdrew from the mass of the people (chap. 12:15; 13:1; 13:53; 14:13; 15:21; 15:29; 16:4). This again, is indicative of the fact that He would disassociate Himself from the nation.
With the Lord being rejected, “the kingdom of heaven,” as presented by the Old Testament prophets, would be postponed. But God never goes back on His promises; therefore, the literal fulfillment of the blessings of the kingdom to Israel would be held in abeyance until a later time.
When the nation rejected the Lord as its Messiah, God began to work in a new direction—toward the Gentiles. This movement in the ways of God is again depicted by the symbolic actions of the Lord. After going out of the house, He took up a position “by the seaside” (Matt. 13:11The same day went Jesus out of the house, and sat by the sea side. (Matthew 13:1)). The sea in Scripture speaks of the Gentiles (Psa. 65:77Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. (Psalm 65:7); Isa. 17:1212Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters! (Isaiah 17:12); Rev. 17:1515And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. (Revelation 17:15); Acts 10:66He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. (Acts 10:6)). This indicates that God would “visit the Gentiles, to take out of them a people for His name” (Acts 15:1414Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)). He would do this through the call of the gospel of the grace of God. This new departure is recorded in the book of the Acts from chapters 8-28, and it is still being carried on today.
The new departure in the ways of God is prefigured in the Lord’s ministry in Matthew’s gospel in four ways:
• Firstly, the Lord indicated that there would be a new way of divine working—sowing the seed of the Word of God in the hearts of men, and thus producing a new crop for God that would bear fruit (Matt. 13:1-9, 18-231The same day went Jesus out of the house, and sat by the sea side. 2And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6And when the sun was up, they were scorched; and because they had no root, they withered away. 7And some fell among thorns; and the thorns sprung up, and choked them: 8But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9Who hath ears to hear, let him hear. (Matthew 13:1‑9)
18Hear ye therefore the parable of the sower. 19When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. (Matthew 13:18‑23)). He would no longer look for fruit from God’s husbandry after the old order.
• Thirdly, the Lord told His disciples that there would be a new meaning to the kingdom of heaven. There would now be a mystical side to it (Matt. 13:1111He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. (Matthew 13:11)). The “mysteries” concerning the kingdom would be explained to them in the following chapters.
It is significant that, in withdrawing from the people publicly, the Lord waited until He reached the outermost part of land—“the coast of Caesarea Philippi”—to introduce the truth of the Church (Matt. 16:13-2013When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15He saith unto them, But whom say ye that I am? 16And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. 20Then charged he his disciples that they should tell no man that he was Jesus the Christ. (Matthew 16:13‑20)). This, again, points to the fact that He wanted the Church to be something distinct from Israel. It is clear, therefore, from the whole tenor of these chapters in Matthew’s gospel that God intends for the Church to be entirely separate and distinct from Judaism.
The New and Living Way—Inside the Veil and Outside the Camp
Hebrews 10:19-2019Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:19‑20) indicates this same point. It says, “Having therefore, brethren, boldness for entering into the holy of holies by the blood of Jesus, the new and living way which He has dedicated for us ... ” This shows that the Christian’s place of worship is inside the veil of the true “holiest of all”—God’s immediate presence in the heavenly sanctuary (Heb. 8:2; 9:8; 10:192A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. (Hebrews 8:2)
8The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: (Hebrews 9:8)
19Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (Hebrews 10:19)). We can now come with “boldness” into the presence of God with our worship and thanksgiving because Christ’s finished work has put away sin (judicially) from before God (Heb. 9:26-2826For 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. 27And as it is appointed unto men once to die, but after this the judgment: 28So 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. (Hebrews 9:26‑28)). It has taken away the guilt of sins from our consciences (Heb. 10:1-181For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3But in those sacrifices there is a remembrance again made of sins every year. 4For it is not possible that the blood of bulls and of goats should take away sins. 5Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6In burnt offerings and sacrifices for sin thou hast had no pleasure. 7Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. 15Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16This 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; 17And their sins and iniquities will I remember no more. 18Now where remission of these is, there is no more offering for sin. (Hebrews 10:1‑18)). Thus, it has fitted us for God’s presence, giving us a purged conscience that has resulted in perfect peace; and perfect peace gives holy boldness to “enter” the holiest.
There are two things to note in this verse. Firstly, the Christian way of approach to God, now that redemption has been accomplished, is a “new” way. It is not a changed or altered way, but an entirely new way. If Israel’s way of approach to God in worship is to be the pattern for Christian worship, then our worship could not be called new. Secondly, it is a “living” way. This means that a person must have a new life to be able to participate in this new worship. This was not the case in Judaism. A person could participate and enjoy the worship in Judaism—the music, the taste of the sacrifices, and the finery of the temple, etc.—and not even have a new life! In Christianity, a person needs to be born again and sealed with the Holy Spirit to be a true worshipper.
A little further on in Hebrews 13:9-109Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 10We have an altar, whereof they have no right to eat which serve the tabernacle. (Hebrews 13:9‑10) it says, “Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle.” It could not be clearer than this; God does not want a mixture of the two orders of worship. Anything that would encourage a mixture is a “strange” doctrine. The Lord would have us to be established in what “grace” has brought to us in Christianity, and not with “meats”—a reference to the outward order of rituals and ceremonies in Judaism. He says, “We have an altar.” He is not speaking of something literal here, but of what an altar represents figuratively—i.e. a system of approach to God. But note: the writer says that those who “serve the tabernacle” (the Judaic order) should not be involved in using this Christian altar because God does not want the two orders to be mixed.
Pass on now to verses 13-16 in this same chapter (Hebrews 13); “Let us go forth therefore unto Him without the camp bearing His reproach. For here have we no continuing city, but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to His name. But to do good and to communicate [out of your substance] forget not: for with such sacrifices God is well pleased.” This is really the sum of the whole epistle. The burden throughout has been to show Jewish converts that the Christian approach to God is actually a contrast to the Judaic way, and that God had given them something better in Christianity. After many points are made to this end, the conclusion of the whole matter is that the believer is to leave that Judaic order altogether because it has been set aside presently, and the Lord is outside of it. Hence, the Christian’s place of worship is inside the veil in spirit (Heb. 10:1919Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (Hebrews 10:19)), but outside the camp as to ecclesiastical position (Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)).
The call, therefore, is to leave “the camp.” This is a term that stands for Judaism and all its related principles and practices. A Jew would have no difficulty understanding what this term meant, since it was used in the Old Testament in connection with Israel. The great point of the epistle is that the Judaic way of approaching God is to be left behind for true Christian worship. In fact, it is to be left wherever it is found—whether in formal Judaism or in any quasi-Judeo Christian form in Christendom. This is a very applicable exhortation for us today; we are called to leave “the camp” wherever we see it, whether it is in the Jewish synagogues or in the man-made denominational churches of Christendom, because Biblical Christianity is not a rehash of Judaism.
Verses 14-15 indicate that in Christianity we have no geographical headquarters on earth—“we have no continuing city.” We seek a heavenly city to come, because we are a heavenly people with a heavenly destiny. While we wait for it to come, we can offer our spiritual sacrifices of praise to God.
Again, we are not saying that the Judaic order of worship is evil. How could it possibly be evil? It was set up and ordained of God. When Israel will be restored and blessed in their land in a coming day (in the Millennium), they will worship God in that Judaic order (Ezek. 43-46). And it will be right and proper for them to do it. Our point here is that these two distinctly different orders of approach to God are not to be mixed in some Judeo-Christian worship, which is neither Jewish nor Christian.
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Summary: A Scriptural assembly will be free of the trappings of Judaism. It will not have a cathedral to meet in, or an orchestra with an attending choir, etc., to aid the worship. It will gather in simplicity without the marks of organized earthly religion. Hymns will be sung a cappella, and those who pray or minister the Word will not be from a specially ordained caste.