1. The Two Temples.
In the two temples, that at Jerusalem in the old dispensation, and that of the Spirit in the new, we see a meaning in everything within them. Heb. 9:8,98The 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) gives us notice of this touching the sanctuary; and shows the character of the service there; the veil being constantly down to forbid the access of the worshipper into the presence of God, or the Holiest, was the figure for the time then present. It exhibited the character of that dispensation, which never, with the sacrifices it provided, gave the sinner confidence, or purged the conscience, never brought him near as a worshipper. We see the same significancy in the New Testament temple; everything said of it has a voice which tells us of the time now present, and exhibits the character of the dispensation in which we are as clearly as the other did. In proof of this, I would look at 1 Cor. 11, where (and down to the close of chap. 14.) the apostle is treating of the ordinances and worship of the house of God,' or the New Testament temple. This chapter assumes the saints to be in assembly or church order, and in looking at their order as detailed here, several objects strike our notice.
1st, We see men and women seated together. This tells of their equal and common interest in Christ, where there is neither male nor female, as we read here, " For neither is the man without the woman, neither the woman without the man in the Lord;" for, personally considered, they have the same standing in the church of God.
2dly, We see the man uncovered, and the woman covered. This tells us of their difference mystically considered, as we read here, " For the man is not of the woman, but the woman of the man" (8th and 9th verses). And these two things are true, not only of Adam and Eve, but of Christ and the church, so that in the assembly the woman is to carry the sign of subjection (i.e. the covered head) Gen. 24:6565For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. (Genesis 24:65), and the man to appear without it, thus mystically setting forth "Christ and the church."
3dly, In the next place we see the supper spread. This tells why the assembly have come together, and the character of the dispensation into which the church is now brought; for it shows us the veil is gone. The blood of Jesus has rent it, and been brought in its stead. The table tells us of the Paschal Lamb and of the feast of unleavened bread upon it, and thus of the full remission of sins, and also of the exercise of self-judgment, and these are just what the church enjoys and observes till the Lord comes.
Thus these features in the assembly have all their signification. Thus the assembly of saints formed in this manner the New Testament temple of living stones, and thus raised is a blessed testimony to the time now present. Every object tells us of its character; we look into the assembly of saints, and see the great truths of the present age reflected as in a glass, just as in the sanctuary under the law there was a figure of the things then present.
All this i5 clear and simple; but in further meditation on the subject, observe that there is still more meaning in the coverings of the female in the congregation than I noticed before (1 Cor. 11:5,65But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. 6For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. (1 Corinthians 11:5‑6)). This power or covering on the head is primarily to be regarded as signifying that subjection which the woman owes the man, who is her head, or the subjection ' which the church owes her Lord. Power, or covering on the head, was the sign of that, and therefore was suitable to the female in the congregation, because without it she thus dishonored the man, who is her head (5th verse).
But there is more than that, for the apostle adds, that if the woman be not covered, let her also be shorn or shaven, which he then says would be a shame to her (6th verse). What was the shame of which the shaven or shorn state of a woman's. head was the confession? This must be determined by a reference to the Law, and under it we find two occasions on which the female was shaven, or uncovered. 1st, When she was a suspected wife (Num. 5) 2dly, When she had lately been taken captive and was bewailing her father's house, not yet united to the Jew who had taken her in battle (Deut. 21) This shaven State of a woman thus expressed showed that she was not enjoying either the full. confidence, or the full joy, of a husband.
Now the female ought not to appear with such marks on her; for the church ought not to be seen as though she were suspected by Christ, or still felt herself a sorrowing captive. This would be her shame! But the covering on her head shows the church to be in neither of these states, but, on the contrary, happy in the affection and confidence of the Lord; and this is as it should be-this is her glory.
Thus the female covered in the assembly shows out the two things touching the church-the church's present happy. honorable estate with Jesus, as well as her entire subjection to Him as her Lord-i.e. both owning Him as Lord, and enjoying the cherishing presence of Christ, which puts away the sense of captivity; while on the other hand the uncovered head would be a denial of both-a dishonor to the man, and a shame to the woman, and it would bear a false witness to angels, who are learning the deep mysteries of Christ from the church, (Eph. 3; 1 Cor. 9) Christ was seen of them first (1 Tim. 3:1616And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16)), they marked and attended His whole progress from the manger to the resurrection; and now they are learning from the church and mark her ways, and if the woman in the assembly were to appear uncovered, the angels would be learning the lesson incorrectly. The shorn head of the female would have done for the dispensation of the Law; for then the sense of captivity was not gone, the spirit of bondage was yet in the worshipper, kindredness in the flesh was not then fully forgotten; but now "we are not in the flesh but in the Spirit," as being joined to the Lord, and there is liberty and not bondage.